Bhagavadgeeta
The Bhagavad Gita is the greatest spiritual and metaphysical scripture of the Hindus. It contains valuable teachings applicable to all stages of human development. Such a universal and all-pervasive teaching with practical solution for every day problems of life fell from the divine lips of the Lord Himself. Sri Krishna had once revealed to his mother the whole universe of infinite dimensions in his tiny mouth; so also, in his short discourse uttered with a limited number of words in a limited span of time Sri Krishna has given the very quintessence of the universal science of life. This indeed is a testimony to the divine glory of Lord Sri Krishna.
Once, after the Kurukshetra war, when the Pandavas were ruling their kingdom, Arjuna besought Sri Krishna: “Oh Lord, I was fortunate to receive from you the teachings of the Gita but that was in the din and bustle of the battlefield; I would very much like to hear it once again at leisure in the calm and peaceful atmosphere now reigning.” To this, the omniscient Lord replied: “Oh Arjuna I do not have the same inspiration today. I cannot recapture that same teaching again.” Although nothing would have been impossible to Him, this episode serves to highlight the extraordinary greatness of the Gita.
The time, the Place and the dramatic context selected by the Lord to give His supreme teaching to humanity are unique. Both the Kaurava and the Pandava armies are lined up face to face and the war is about to begin. The minds of all the soldiers taking part in the war are agitated because they are under the tension of an explosive war. At this time who else but God Himself could have the poise and power to expound such a simple and yet profound philosophic teaching?
In our daily lives, very often grave problems confront us. Confused, we lose our heart. Only at such moments of crisis do we experience the dire need of the Gita. The mind is a battlefield where the good and evil forces fight for supremacy. Unable to face life and its problems, we are prone to run away from our duties and responsibilities out of sheer cowardice. To such cowards, the Gita offers hope and encouragement. It prompts them into rightful action. The Gita which was preached to Arjuna in the context of the Kurukshetra war has wider application to the war that is going on constantly within our mind between the good and the evil forces.
Sri Madhvacharya says that the Mahabharata (which includes the Bhagavadgeeta) has not only a historical but also a metaphysical interpretation. One may wonder whether this teaching given in the bygone days of the Dwapara Yuga will ever be applicable to the modern atomic age! But, in fact, the teachings of the Geeta are perennial and contain elements of truth applicable to all ages.
Main source: The Bhagavad Gita – Translation and Commentaries in English, by Sri S. Subba Rau (1906)
– compiled by Balachandra Achar Hejamady
Bhagavadgeeta Chapters:
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.65
प्रसादॆ सर्वदुःखानां हानिः अस्य उपजायतॆ । प्रसन्नचॆतसः हि अशु बुद्धिः परि-अवतिष्ठतॆ ॥ २.६५ ॥ ಪ್ರಸಾದೇ ಸರ್ವದುಃಖಾನಾಂ ಹಾನಿಃ ಅಸ್ಯ ಉಪಜಾಯತೇ | ಪ್ರಸನ್ನಚೇತಸಃ ಹಿ ಅಶು ಬುದ್ಧಿಃ ಪರಿ-ಅವತಿಷ್ಠತೇ || ೨.೬೫ || prasAdE sarvaduHkhAnAM
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.64
ರಾಗದ್ವೇಷ ವಿಮುಕ್ತೈಃ ತು ವಿಷಯಾನ್ ಇಂದ್ರಿಯೈಃ ಚರನ್ | ಆತ್ಮವಶೈಃ ವಿಧೇಯ ಆತ್ಮಾ ಪ್ರಸಾದಂ ಅಧಿಗಚ್ಛತಿ || ೨.೬೪ || रागद्वॆष विमुक्तैः तु विषयान् इंद्रियैः चरन् । आत्मवशैः विधॆय आत्मा प्रसादं अधिगच्छति ॥ २.६४ ॥
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.62 & 2.63
ध्यायतः विषयान् पुंसः सङ्गः तॆषु उपजायतॆ । सङ्गात् सञ्जायतॆ कामः कामात् क्रॊधः अभिजायतॆ ॥ २.६२ ॥ क्रॊधात् भवति सम्मॊहः सम्मॊहात् स्मृतिविभ्रमः । स्मृतिभ्रंशात् बुद्धिनाशः बुद्धिनाशात् प्रणश्यति ॥ २.६३ ॥ ಧ್ಯಾಯತಃ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशॆ हि यस्य इन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.६१ ॥ ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ ಯುಕ್ತ ಆಸೀತ ಮತ್ಪರಃ | ವಶೇ ಹಿ ಯಸ್ಯ ಇಂದ್ರಿಯಾಣಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.60
यततॊ हि अपि कौन्तॆय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २.६० ॥ ಯತತೋ ಹಿ ಅಪಿ ಕೌಂತೇಯ ಪುರುಷಸ್ಯ ವಿಪಶ್ಚಿತಃ | ಇಂದ್ರಿಯಾಣಿ ಪ್ರಮಾಥೀನಿ ಹರಂತಿ ಪ್ರಸಭಂ ಮನಃ || ೨.೬೦ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.59
विषया विनिवर्तन्तॆ निराहारस्य दॆहिनः । रसवर्जं रसः अपि अस्य परं दृष्ट्वा निवर्ततॆ ॥ २.५९ ॥ ವಿಷಯಾ ವಿನಿವರ್ತಂತೇ ನಿರಾಹಾರಸ್ಯ ದೇಹಿನಃ | ರಸವರ್ಜಂ ರಸಃ ಅಪಿ ಅಸ್ಯ ಪರಂ ದೃಷ್ಟ್ವಾ ನಿವರ್ತತೇ || ೨.೫೯ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.58
यदा संहरतॆ च अयं कूर्मः अङ्गानि इव सर्वशः । इन्द्रियाणि इन्द्रिय अर्थॆभ्यः तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५८ ॥ ಯದಾ ಸಂಹರತೇ ಚ ಅಯಂ ಕೂರ್ಮಃ ಅಂಗಾನಿ ಇವ ಸರ್ವಶಃ | ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯ ಅರ್ಥೇಭ್ಯಃ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.57
यः सर्वत्र अनभिस्नॆहः तत् तत् प्राप्य शुभ अशुभम् । न अभिनन्दति न द्वॆष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २.५७ ॥ ಯಃ ಸರ್ವತ್ರ ಅನಭಿಸ್ನೇಹಃ ತತ್ ತತ್ ಪ್ರಾಪ್ಯ ಶುಭ ಅಶುಭಮ್ | ನ ಅಭಿನಂದತಿ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.56
दुःखॆषु अनुद्विग्न मनाः सुखॆषु विगत स्पृहः । वीत राग भय क्रॊधः स्थित धीः मुनिः उच्यतॆ ॥ २.५६ ॥ ದುಃಖೇಷು ಅನುದ್ವಿಗ್ನ ಮನಾಃ ಸುಖೇಷು ವಿಗತ ಸ್ಪೃಹಃ | ವೀತ ರಾಗ ಭಯ ಕ್ರೋಧಃ ಸ್ಥಿತ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.55
श्री भगवान् उवाच : प्रजहाति यदा कामान् सर्वान् पार्थ मनॊगतान् । आत्मनि एव आत्मना तुष्टः स्थितप्रज्ञः तदा उच्यतॆ ॥ २.५५ ॥ ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ : ಪ್ರಜಹಾತಿ ಯದಾ ಕಾಮಾನ್ ಸರ್ವಾನ್ ಪಾರ್ಥ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.54
अर्जुन उवाच :- स्थितप्रज्ञस्य का भाषा समाधि स्थस्य कॆशव । स्थितधीः किं प्रभाषॆत किं आसीत व्रजॆत किम् ॥ २.५४ ॥ ಅರ್ಜುನ ಉವಾಚ :- ಸ್ಥಿತಪ್ರಜ್ಞಸ್ಯ ಕಾ ಭಾಷಾ ಸಮಾಧಿ ಸ್ಥಸ್ಯ ಕೇಶವ |
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.53
श्रुति विप्रतिपन्ना तॆ यदा स्थास्यति निश्चला । समाधौ अचला बुद्धिः तदा यॊगं अवाप्स्यसि ॥ २.५३ ॥ ಶ್ರುತಿ ವಿಪ್ರತಿಪನ್ನಾ ತೇ ಯದಾ ಸ್ಥಾಸ್ಯತಿ ನಿಶ್ಚಲಾ | ಸಮಾಧೌ ಅಚಲಾ ಬುದ್ಧಿಃ ತದಾ ಯೋಗಂ ಅವಾಪ್ಸ್ಯಸಿ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.52
यदा तॆ मॊहकलिलं बुद्धिः व्यतितरिष्यति । तदा गन्तासि निर्वॆदं श्रॊतव्यस्य श्रुतस्य च ॥ २.५२ ॥ ಯದಾ ತೇ ಮೋಹಕಲಿಲಂ ಬುದ್ಧಿಃ ವ್ಯತಿತರಿಷ್ಯತಿ | ತದಾ ಗಂತಾಸಿ ನಿರ್ವೇದಂ ಶ್ರೋತವ್ಯಸ್ಯ ಶ್ರುತಸ್ಯ ಚ || ೨.೫೨ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.51
कर्मजं बुद्धि-युक्ताः हि फलं त्यक्त्वा मनीषिणः । जन्म-बंध-विनिर्मुक्ताः पदं गच्छन्ति अनामयम् ॥ २.५१ ॥ ಕರ್ಮಜಂ ಬುದ್ಧಿ-ಯುಕ್ತಾಃ ಹಿ ಫಲಂ ತ್ಯಕ್ತ್ವಾ ಮನೀಷಿಣಃ | ಜನ್ಮ-ಬಂಧ-ವಿನಿರ್ಮುಕ್ತಾಃ ಪದಂ ಗಚ್ಛಂತಿ ಅನಾಮಯಮ್ || ೨.೫೧ || karmajaM buddhi-yuktAH
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.50
ಬುದ್ಧಿ ಯುಕ್ತಃ ಜಹಾತಿ ಇಹ ಉಭೇ ಸುಕೃತ-ದುಷ್ಕೃತೇ | ತಸ್ಮಾತ್ ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ ಯೋಗಃ ಕರ್ಮಸು ಕೌಶಲಮ್ || ೨.೫೦ || बुद्धि युक्तः जहाति इह उभॆ सुकृत दुष्कृतॆ । तस्मात् यॊगाय युज्यस्व यॊगः कर्मसु कौशलम्
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.49
दूरॆण हि अवरं कर्म बुद्धि-यॊगात् धनञ्जय । बुद्धौ शरणं अन्विच्छ कृपणाः फलहॆतवः ॥ २.४९ ॥ ದೂರೇಣ ಹಿ ಅವರಂ ಕರ್ಮ ಬುದ್ಧಿ-ಯೋಗಾತ್ ಧನಂಜಯ | ಬುದ್ಧೌ ಶರಣಂ ಅನ್ವಿಚ್ಛ ಕೃಪಣಾಃ ಫಲಹೇತವಃ || ೨.೪೯ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.48
यॊगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय सिद्धि-असिद्ध्यॊः समः भूत्वा समत्वं यॊग उच्यतॆ ॥ २.४८ ॥ ಯೋಗಸ್ಥಃ ಕುರು ಕರ್ಮಾಣಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಧನಂಜಯ ಸಿದ್ಧಿ-ಅಸಿದ್ಧ್ಯೋಃ ಸಮಃ ಭೂತ್ವಾ ಸಮತ್ವಂ ಯೋಗ ಉಚ್ಯತೇ || ೨.೪೮ ||
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.47
कर्मणि एव अधिकारः तॆ मा फलॆषु कदाचन । मा कर्मफलहॆतुः भूः मा तॆ संगः अस्तु अकर्मणि ॥ ಕರ್ಮಣಿ ಏವ ಅಧಿಕಾರಃ ತೇ ಮಾ ಫಲೇಷು ಕದಾಚನ | ಮಾ ಕರ್ಮಫಲಹೇತುಃ ಭೂಃ ಮಾ ತೇ
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.46
यावान् अर्थः उदपानॆ सर्वतः सम्प्लुत-उदकॆ । तावान् सर्वॆषु वॆदॆषु ब्राह्मणस्य विजानतः ॥ २.४६ ॥ ಯಾವಾನ್ ಅರ್ಥಃ ಉದಪಾನೇ ಸರ್ವತಃ ಸಂಪ್ಲುತ-ಉದಕೇ | ತಾವಾನ್ ಸರ್ವೇಷು ವೇದೇಷು ಬ್ರಾಹ್ಮಣಸ್ಯ ವಿಜಾನತಃ || ೨.೪೬ || yAvAn arthaH
ಭಗವದ್ಗೀತೆ ಶ್ಲೋಕ 2.45
त्रैगुण्य विषयाः वॆदाः निस्त्रैगुण्यः भव अर्जुन । निर्द्वन्द्वः नित्य-सत्त्व-स्थः निर्यॊगक्षॆमः आत्मवान् ॥ २.४५ ॥ ತ್ರೈಗುಣ್ಯ ವಿಷಯಾಃ ವೇದಾಃ ನಿಸ್ತ್ರೈಗುಣ್ಯಃ ಭವ ಅರ್ಜುನ | ನಿರ್ದ್ವಂದ್ವಃ ನಿತ್ಯಸತ್ವಸ್ಥಃ ನಿರ್ಯೋಗಕ್ಷೇಮಃ ಆತ್ಮವಾನ್ || ೨.೪೫ || traiguNya viShayAH