bhagavad giitaa: shrI ramaNa's selection

[Ravisankar S. Mayavaram]

I have included all the 42 verses and translation. This document
was generated with the texts available in Jaguar site.  If there
are any errors, post the corrections to the list.

Hope this will be useful for your study. Some of the verses are
very complicated. For instance 13-2, shankara's commentary runs
many pages. We will wait till Vidya takes that up for discussion
on the list.

Ravi

---------------------------


 Selected Verses from Bhagavadgiita by bhagavAn shrI ramaNa
mahaR^ishi (with meaning by Shri Ramanand Prasad)


1. sa.njaya uvaacha:
ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h |
vishhiidantamida.n vaak{}yamuvaacha madhusuudanaH  || 2.01 ||

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes
were tearful and downcast, and who was overwhelmed with compassion
and despair.


2. shriibhagavaanuvaacha:
idaM shariiraM kaunteya kshetramityabhidhiiyate |
etadyo vetti taM praahuH kshetraGYa iti tadvidaH || 13.1 ||

The Supreme Lord said: O Arjuna, this body (the miniature universe)
may be called the field or creation. One who knows the creation is
called the creator by the seers of truth.


3. kshetraGYa.n chaapi maaM viddhi sarvakshetreshhu bhaarata |
kshetrakshetraGYayorGYaanaM yattajGYaanaM mataM mama || 13.2 ||

Know Me to be the creator of all creation, O Arjuna. The true
understanding of both the creator and the creation is considered by
Me to be the transcendental or metaphysical knowledge.


4. ahamaatmaa guDaakesha sarvabhuutaashayasthitaH |
ahamaadishcha madhya.n cha bhuutaanaamanta eva cha || 10.20 ||

O Arjuna, I am the Atma abiding in the heart of all beings. I am
also the beginning, the middle, and the end of all beings.


5. jaatasya hi dhruvo mR^ityurdhruva.n janma mR^itasya cha |
tasmaadaparihaarye.arthe na tva.n shochitumarhasi || 2.27||

Because, death is certain for the one who is born, and birth is
certain for the one who dies. Therefore, you should not lament over
the inevitable.


6. na jaayate mriyate vaa kadaachin.h
        naayaM bhuutvaa bhavitaa vaa na bhuuyaH |
ajo nityaH shaashvato.ayaM puraaNo
        na hanyate hanyamaane shariire || 2.20||

The Atma is neither born nor does it die at any time, nor having
been it will cease to exist again. It is unborn, eternal,
permanent, and primeval. The Atma is not destroyed when the body is
destroyed.


7. ach{}chhedyo.ayamadaahyo.ayamak{}ledyo.ashoshhya eva cha |
nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH || 2.24 ||
This Atma cannot be cut, burned, wetted, or dried up. It is
eternal, all pervading, unchanging, immovable, and primeval.


8. avinaashi tu tadviddhi yena sarvamida.n tatam.h |
vinaashamavyayasyaasya na kashchitkartumarhati || 2.17 ||

Know That, by which all this (universe) is pervaded, to be
indestructible. No one can destroy the indestructible (Atma).


9. naasato vidyate bhaavo naabhaavo vidyate sataH |
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH || 2.16 ||

There is no nonexistence of the Sat (or Atma) and no existence of
the Asat. The reality of these two is indeed certainly seen by the
seers of truth.

Sat exists at all times-past, present, and future. Atma is called
Sat. Asat is a notion that does not exist at all (like the horn of
a rabbit, or the water in a mirage). The one that has a beginning
and an end is neither Sat nor Asat. The body is neither Sat nor
Asat, or both Sat and Asat, because, it has a temporary existence.
Mithya is the one that appears Sat at first sight, but is really
Asat. Body, like the universe or Jagat, is called Mithya.


10. yathaa sarvagataM saukshmyaadaakaashaM nopalipyate |
sarvatraavasthito dehe tathaatmaa nopalipyate || 13.32 ||

As the all-pervading ether is not tainted because of its subtlety,
similarly the Self, seated in everybody, is not tainted.


11. na tadbhaasayate suuryo na shashaaN^ko na paavakaH |
yadgatvaa na nivarta.nte taddhaama paramaM mama || 15.6 ||

The sun does not illumine there, nor the moon, nor the fire. That
is My supreme abode. Having reached there they do not come back.



12. avyak{}to.akshara ityuk{}tastamaahuH paramaa.n gatim.h |
yaM praapya na nivartante taddhaama paramaM mama || 8.21 ||

This unmanifest state is called the imperishable or Brahman. This is
said to be the ultimate goal. Those who reach My Supreme abode do not
return (or take rebirth).


13. nirmaanamohaa jitasaN^gadoshhaa
        adhyaatmanityaa vinivR^ittakaamaaH |
dvandvairvimuk{}taaH sukhaduHkhasa.nGYaiH
        gach{}chhantyamuuDhaaH padamavyayaM tat.h || 15.5 ||

Those who are free from pride and delusion, who have conquered the
evil of attachment, who are constantly dwelling in the Supreme Self
with all Kaama completely stilled, who are free from the dualities
known as pleasure and pain; such undeluded persons reach the
eternal goal.


14. yaH shaastravidhimutsR^ijya vartate kaamakaarataH |
na sa siddhimavaap{}noti na sukhaM na paraaM gatim.h || 16.23 ||

One who acts under the influence of their desires, disobeying
scriptural injunctions, neither attains perfection nor happiness
nor the supreme goal.


15. samaM sarveshhu bhuuteshhu tishhThantaM parameshvaram.h |
vinashyatsvavinashyanta.n yaH pashyati sa pashyati || 13.27 ||

The one who sees the imperishable Supreme Lord dwelling equally
within all perishable beings truly sees.


16. bhak{}tyaa tvananyayaa shak{}ya ahameva.nvidho.arjuna |
GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa || 11.54 ||

However, through single-minded devotion alone, I can be seen in
this form, can be known in essence, and also can be reached, O
Arjuna.


17. Sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata |
shraddhaamayo.ayaM purushho yo yach{}chhraddhaH sa eva saH || 17.3 ||

O Arjuna, the faith of each is in accordance with one's own nature
or Sanskaara. A person is known by the faith. One can become
whatever one wants to be (if one constantly contemplates on the
object of desire with faith).



18. shraddhaavaa.Nl{}labhate GYaanaM tatparaH sa.nyatendriyaH |
GYaanaM labdhvaa paraaM shaantimachireNaadhigach{}chhati || 4.39 ||

The one who has faith, and is sincere, and has mastery over the
senses, gains this knowledge. Having gained this, one at once
attains the supreme peace.


19. teshhaa.n satatayuk{}taanaaM bhajataaM priitipuurvakam.h |
dadaami buddhiyogaM taM yena maamupayaanti te || 10.10 ||

I give the knowledge, to those who are ever united with Me and
lovingly adore Me, by which they come to Me.


20. teshhaamevaanukampaarthamahamaGYaanajaM tamaH |
naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa || 10.11 ||

Out of compassion for them I, who dwell within their heart, destroy
the darkness born of ignorance by the shining lamp of knowledge.



21. GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH |
teshhaamaadityavajGYaanaM prakaashayati tatparam.h || 5.16 ||

But their knowledge, whose ignorance is destroyed by the
Self-knowledge, reveals the Supreme like the sun (reveals the
beauty of objects of the world).


22. indriyaaNi paraaNyaahurindriyebhyaH paraM manaH |
manasastu paraa buddhiryo buddheH paratastu saH || 3.42 ||

The senses are said to be superior (to matter or the body), the
mind is superior to the senses, the intellect is superior to the
mind, and Atma is superior to the intellect.


23. evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa |
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h || 3.43 ||

Thus, knowing the Atma to be superior to the intellect, and
controlling the mind by the intellect (that is purified by Jnana),
one must kill this mighty enemy, Kaama, O Arjuna.


24. yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna |
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa || 4.37 ||

As the blazing fire reduces wood to ashes, similarly, the fire of
Self-knowledge reduces all Karma to ashes, O Arjuna.


25. yasya sarve samaarambhaaH kaamasaN^kal{}pavarjitaaH |
GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH || 4.19 ||

A person whose all works are free from selfish desires and motives,
and whose all Karma is burned up in the fire of Self-knowledge, is
called a sage by the wise.


26. kaamakrodhaviyuk{}taanaa.n yatiinaa.n yatachetasaam.h |
abhito brahmanirvaaNaM vartate viditaatmanaam.h || 5.26 ||

A Self-realized person who is free from lust and anger, and who has
subdued the mind and senses easily attains nirvana.


27. shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa |
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h || 6.25 ||

One gradually attains tranquillity of mind by keeping the mind
fully absorbed in the Self by means of a well-trained (and
purified) intellect, and thinking of nothing else.


28. yato yato nishcharati manashcha.nchalamasthiram.h |
tatastato niyamyaitadaatmanyeva vashaM nayet.h || 6.26 ||

One gradually attains tranquillity of mind by keeping the mind
fully absorbed in the Self by means of a well-trained (and
purified) intellect, and thinking of nothing else.


29. YatendriyamanobuddhirmunirmokshaparaayaNaH |
vigatech{}chhaabhayakrodho yaH sadaa muk{}ta eva saH || 5.28 ||

With senses, mind, and intellect under control; having liberation
as the prime goal; free from lust, anger, and fear; such a sage is
verily liberated.


30. sarvabhuutasthamaatmaanaM sarvabhuutaani chaatmani |
iikshate yogayuk{}taatmaa sarvatra samadarshanaH || 6.29 ||

Because of perceiving the (same) Self (abiding) in all beings and
all beings (abiding) in the (same) Self; a yogi, who is in union
with the Self, sees everybeing with an equal eye.


31. ananyaashchintayanto maa.n ye janaaH paryupaasate |
teshhaa.n nityaabhiyuk{}taanaa.n yogakshemaM vahaamyaham.h || 9.22 ||

To those ever steadfast devotees, who always remember or worship Me
with single-minded contemplation, I personally take responsibility
for their welfare.


32. teshhaa.n GYaanii nityayuk{}ta ekabhak{}tirvishishhyate |
priyo hi GYaanino.atyarthamahaM sa cha mama priyaH || 7.17 ||

Among them the wise one, who is ever united with Me and whose
devotion is single minded, is the best. Because, I am very dear to
the wise, and the wise is very dear to Me.


33. bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate |
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH || 7.19 ||

After many births the wise ones resort (or surrender) to Me by
realizing that everything is (a manifestation of) Brahman indeed.
Such a great soul is very rare.


34. ya.n hi na vyathayantyete purushhaM purushharshhabha |
samaduHkhasukha.n dhiira.n so.amR^itatvaaya kal{}pate || 2.15 ||

Because the calm person, who is not afflicted by these feelings and
is steady in pain and pleasure, becomes fit for immortality, O
Arjuna.


35. vihaaya kaamaanyaH sarvaanpumaa.nshcharati niHspR^ihaH |
nirmamo nirahaN^kaaraH sa shaantimadhigach{}chhati || 2.71 ||


One who abandons all desires and becomes free from longing and the
feeling of 'I' and 'my' attains peace.



36. yasmaannodvijate loko lokaannodvijate cha yaH |
harshhaamarshhabhayodvegairmuk{}to yaH sa cha me priyaH || 12.15 ||

The one by whom others are not agitated, and who is not agitated by
others; who is free from joy, envy, fear, and anxiety; is also dear
to Me.


37. maanaapamaanayostulyastulyo mitraaripakshayoH |
sarvaarambhaparityaagii guNaatiitaH sa uchyate || 14.25 ||

The one who is indifferent to honor and disgrace; who is the same
to friend and foe; who has renounced the sense of doership; is said
to have transcended the Gunas.


38. yastvaatmaratireva syaadaatmatR^ip{}tashcha maanavaH |
aatmanyeva cha sa.ntushhTastasya kaaryaM na vidyate || 3.17 ||

The one who rejoices in the Self only, who is satisfied with the
Self, who is content in the Self alone, for such a (Self-realized)
person there is no duty.


39. naiva tasya kR^itenaartho naakR^iteneha kashchana |
na chaasya sarvabhuuteshhu kashchidarthavyapaashrayaH || 3.18 ||

Such a person has no interest, whatsoever, in what is done or what
is not done. A Self-realized person does not depend on anybody
(except God) for anything.


40. yadR^ich{}chhaalaabhasa.ntushhTo dvandvaatiito vimatsaraH |
samaH siddhaavasiddhau cha kR^itvaapi na nibadhyate || 4.22 ||

Content with whatever gain comes naturally by His will, unaffected
by dualities, free from envy, equanimous in success and failure;
though engaged in work such a person is not bound (by Karma).



41. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati |
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa || 18.61 ||

The Lord abides in the heart of all beings, O Arjuna, causing all
beings to act (or work out their Karma) by His power of Maya as if
they are (puppets of Karma) mounted on a machine.


42. tameva sharaNaM gach{}chha sarvabhaavena bhaarata |
tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam.h || 18.62 ||

Seek refuge in Him alone with all your heart, O Arjuna. By His
grace you shall attain supreme peace and the eternal abode.

--
bhava shankara deshikame sharaNam

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