śrī bhagavad gītā sāraḥ[1]
रुरी भाग्वद गीता सारः
slokas selected by
Bhagavan Sri Ramana Maharshi
Introduction
Bhagavan Ramana Maharshi of Tiruvannamalai (Arunachala) fame, out of his compassion, selected 42 verses out of the 700 verses of Srimad Bhagavad Gita, as representing the quintessence of the entire Gita. It was called Gītā Sāraḥ. The anecdote as to how he came to select them is interesting. A devotee once requested Bhagawan Ramana to give one sloka from the entire Bhagawad Gita which would represent the essence of the entire Gita. He also explained how it would be easy to commit to memory one verse instead of the entire Gita. Bhagavan Ramana selected and gave him one verse which comes as Sloka 4 in Gītā Sāraḥ. Later on he selected the 42 verses. He had selected them from all the chapters in the order of their importance, not sequentially....
Mangala Stotra
pārtha sārathi rūpena srāvayitvā subhām giram | pārthasyārtiharo devah kṛpāmoortih sa patu nah ||
May the Supreme Lord who, as an embodiment of compassion appeared in the form of a charioteer to Arjuna and removed the distress of Arjuna by instructing him in words leading ultimately to Self-realisation and liberation, protect us all
taṁ tathā kr̥payāviṣṭamaśrupūrṇākulēkṣaṇam | viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ || 1 ||
Lord Krishna spoke these following words to Arjuna who was in distress and thus overcome with self-pity, with eyes agitated by and brimming with tears. [ 2-1 ]
idaṁ śarīraṁ kauntēya kṣētramityabhidhīyatē | ētadyō vētti taṁ prāhuḥ kṣētrajña iti tadvidaḥ || 2 ||
Oh Arjuna, this body is termed as Kshetra i.e., a field. The one who knows this field is called the Kshetrajna i.e., the knower of the field, by the experts i.e., the sages. [ 13-1 ]
kṣētrajñaṁ cāpi māṁ viddhi sarvakṣētrēṣu bhārata . kṣētrakṣētrajñayōrjñānaṁ yattajjñānaṁ mataṁ mama || 3 ||
Oh Arjuna, know that the individual knowers (kshetrajna) in all the bodies are all identical with me (the Supreme Being). It is this discriminative knowledge of both the bodies and the kshetrajnas which, according to me, is the ultimate true knowledge of the Absolute. [ 13-2 ]
ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ | ahamādiśca madhyaṁ ca bhūtānāmanta ēva ca || 4 ||
Oh Arjuna, I am the Self indwelling in the hearts of all beings. I am thus the beginning, the middle, as also the end of all beings. [ 10-20 ]
jātasya hi dhruvō mr̥tyurdhruvaṁ janma mr̥tasya ca | tasmādaparihāryē’rthē na tvaṁ śōcitumarhasi || 5 ||
For the one who is born, death is certain and vice versa too, in that, for the one who dies, rebirth is inevitable. Hence, Oh Arjuna!, it behoove you not to grieve over a matter which is inevitable. [ 2-27 ]
na jāyatē mriyatē vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajō nityaḥ śāśvatō’yaṁ purāṇō
na hanyatē hanyamānē śarīrē || 6 ||
The Atman is not born nor does it ever die. It is not that which after being born, ceases to be anymore (i.e. dies). He is unborn, eternal, everlasting and ancient. Even if the body is slain, Atman remains for ever unharmed. [ 2-20 ]
jātasya hi dhruvō mr̥tyurdhruvaṁ janma mr̥tasya ca | tasmādaparihāryē’rthē na tvaṁ śōcitumarhasi || 7 ||
The Self is incapable of being pierced or burnt by fire; nor can it be dissolved (in water). Neither can it be dried up by air. It is eternal, all pervading, stable, immovable and everlasting. [ 2-24 ]
avināśi tu tadviddhi yēna sarvamidaṁ tatam | vināśamavyayasyāsya na kaścitkartumarhati || 8 ||
Know that alone to be imperishable which pervades the entire universe. This being indestructible, nobody is capable of causing its destruction. [ 2-17 ]
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ | ubhayōrapi dr̥ṣṭō’ntastvanayōstattvadarśibhiḥ || 9 ||
The unreal (asat) has no existence and the real (sat) never ceases to exist. The relative reality of both (sat and asat) has been perceived by the seers of the ultimate truth. [ 2-16 ]
yathā sarvagataṁ saukṣmyādākāśaṁ nōpalipyatē | sarvatrāvasthitō dēhē tathātmā nōpalipyatē || 10 ||
The all-pervading space (though it is in contact with varieties of worldly objects) never gets contaminated or tainted with the qualities of the objects because of its subtle nature. In the same way, the Self which pervades the entire body never gets affected. [ 13-32 ]
na tadbhāsayatē sūryō na śaśāṅkō na pāvakaḥ | yadgatvā na nivartantē taddhāma paramaṁ mama || 11 ||
Neither the sun nor the moon nor the fire can shine or illuminate that final state (which is self effulgent). That state is my Supreme abode wherefrom the people who once reach it do not return to the earth again. [ 15-6 ]
avyaktō’kṣara ityuktastamāhuḥ paramāṁ gatim | yaṁ prāpya na nivartantē taddhāma paramaṁ mama || 12 ||
The one who is spoken of as unmanifest as also imperishable is also called the Supreme goal. That again is my (Lord’s) supreme abode after reaching which people do not return to their world any more. [ 8-21 ]
nirmānamōhā jitasaṅgadōṣā adhyātmanityā vinivr̥ttakāmāḥ | dvandvairvimuktāḥ sukhaduḥkhasaṁjñai-rgacchantyamūḍhāḥ padamavyayaṁ tat || 13 ||
Being free from ego and delusion, having conquered the defects namely attachment (as per Sankara “sanga eva doshah”), being constantly engaged in contemplation of the Self, with their desires having ceased, being free from the effects of the complementary opposite pairs known as pleasure and pain etc., such wise men finally reach, undeluded, that imperishable goal. [ 15-5 ]
yaḥ śāstravidhimutsr̥jya vartatē kāmakārataḥ | na sa siddhimavāpnōti na sukhaṁ na parāṁ gatim || 14 ||
The one who ignores the injunctions of the scriptures and acts as impelled by his own desires will neither be able to achieve his goals in life nor get happiness in this world nor will he be able to attain the higher states in heaven or liberation. [ 16-23 ]
samaṁ sarvēṣu bhūtēṣu tiṣṭhantaṁ paramēśvaram | vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati || 15 ||
He alone sees (in the real sense), who sees the Supreme Lord as abiding equally in all the beings who are subject to destruction while Himself remaining imperishable. [ 13-27 ]
bhaktyā tvananyayā śakya ahamēvaṁvidhō’rjuna | jñātuṁ draṣṭuṁ ca tattvēna pravēṣṭuṁ ca parantapa || 16 ||
Oh Arjuna, the tormentor of enemies, I (the Supreme Lord) can be seen in this form, my real nature known and also entered into in essence only through one-pointed devotion. [ 11-54 ]
sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayō’yaṁ puruṣō yō yacchraddhaḥ sa ēva saḥ || 17 ||
Oh Arjuna, the faith of all men is generated in abundance in accordance with the disposition of the conditioned mind. Faith constitutes a man. Verily a man’s character is the nature of his faith. [ 17-3 ]
śraddhāvām̐llabhatē jñānaṁ tatparaḥ saṁyatēndriyaḥ | jñānaṁ labdhvā parāṁ śāntimacirēṇādhigacchati || 18 ||
The one who is full of faith, has all his senses controlled and is exclusively engaged in spiritual practices (sadhanas) attains the knowledge. Having thus attained the knowledge of the final truth, he is very soon endowed with Supreme peace (known also as liberation). [ 4-39 ]
tēṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam | dadāmi buddhiyōgaṁ taṁ yēna māmupayānti tē || 19 ||
On those persons who are ceaselessly united with me (in constant contemplation) and who worship me with love, I (as the Supreme Being) confer that Buddhi yoga i.e. the right perception of the nature of the ultimate Reality through which they reach me – the Self or the Supreme Lord. [ 10.10 ]
tēṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam | dadāmi buddhiyōgaṁ taṁ yēna māmupayānti tē || 20 ||
Out of compassion for such people as mentioned in the previous verse, remaining as I am in the sanctuary of their hearts, I destroy the darkness born of ignorance by the effulgent lamp of knowledge. [ 10-11 ]
jñānēna tu tadajñānaṁ yēṣāṁ nāśitamātmanaḥ | tēṣāmādityavajjñānaṁ prakāśayati tatparam || 21 ||
In respect of those whose ignorance has been destroyed by the discriminative knowledge relating to the Self, that knowledge reveals the ultimate truth about the Supreme like the shining sun revealing all the objects. [ 5-16 ]
indriyāṇi parāṇyāhurindriyēbhyaḥ paraṁ manaḥ | manasastu parā buddhiryō buddhēḥ paratastu saḥ || 22 ||
The five senses of perception are said to be superior to the gross body; but greater than the senses is the mind. Greater than the mind is the intellect. The one who is greater than the intellect is He, the Self. [ 3-42 ]
ēvaṁ buddhēḥ paraṁ buddhvā saṁstabhyātmānamātmanā | jahi śatruṁ mahābāhō kāmarūpaṁ durāsadam || 23 ||
Oh Arjuna, thus knowing that the Supreme Self is greater than the intellect, one should steady and control oneself by a refined mind. One should thus destroy the enemy in the form of desire which is invincible. [ 3-43 ]
yathaidhāṁsi samiddhō’gnirbhasmasātkurutē’rjuna | jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā || 24 ||
Oh Arjuna, just as a blazing fire reduces the fuel to ashes, in the same way, the fire of knowledge reduces all actions to ashes. (i.e. renders them ineffective) [ 4-37 ]
yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ | jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ || 25 ||
The one, all actions of whom are started without being motivated by desire or will and whose actions have been burnt up in the fire of knowledge is called a sage by the wise. [ 4-19 ]
kāmakrōdhaviyuktānāṁ yatīnāṁ yatacētasām | abhitō brahmanirvāṇaṁ vartatē viditātmanām || 26 ||
In respect of those monks who are free from lust and anger, and having subdued their mind have realised their Self, the ultimate beatitude called liberation is a fait accompli from all sides. [ 5-26 ]
iśanaiḥ śanairuparamēd buddhyā dhr̥tigr̥hītayā | ātmasaṁsthaṁ manaḥ kr̥tvā na kiñcidapi cintayēt || 27 ||
One should bring the mind to a stand-still gradually with a determined will. Thus making the mind inhere in the Self, one should not think of anything else. [ 6-25 ]
atō yatō niścarati manaścañcalamasthiram . tatastatō niyamyaitadātmanyēva vaśaṁ nayēt || 28 ||
The mind, which by nature is wavering and unsteady should again and again be drawn back from whichever objects towards which it runs and should be brought under the control of the Self alone. [ 6-26 ]
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ | vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ || 29 ||
The contemplative sage who has controlled his senses, mind and intellect; is heart and soul engaged in striving for liberation and who is bereft of desires, fear and anger, stands ever liberated. [ 5-28 ]
sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani . īkṣatē yōgayuktātmā sarvatra samadarśanaḥ || 30 ||
The one whose mind is controlled and has an equal vision everywhere sees his own Self as abiding in all beings and all beings in his Self. [ 6-29 ]
ananyāścintayantō māṁ yē janāḥ paryupāsatē | tēṣāṁ nityābhiyuktānāṁ yōgakṣēmaṁ vahāmyaham || 31 ||
In respect of those devotees who worship me and think of me single–mindedly, for those persons who are constantly united with me, I personally fulfil their personal needs and welfare. [ 9-22 ]
tēṣāṁ jñānī nityayukta ēkabhaktirviśiṣyatē | priyō hi jñāninō’tyarthamahaṁ sa ca mama priyaḥ || 32 ||
Out of the four categories of devotees (Bhaktas), the man of knowledge (Jnani) who is ever united with me and has an exclusive single-pointed devotion towards me the Supreme Lord is highly distinguished. I (Supreme Lord) am extremely dear to the Jnani and he is extremely dear to me. [ 7-17 ]
bahūnāṁ janmanāmantē jñānavānmāṁ prapadyatē | vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ || 33 ||
At the end of many a birth, only the man of knowledge is enabled to reach me by realizing that all this is God (Vasudeva). Such a great soul is very rare indeed. [ 7-19 ]
prajahāti yadā kāmānsarvānpārtha manōgatān | ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōcyatē || 34 ||
Oh Arjuna, when once a person thoroughly renounces all his desires which are based in the mind and is content in his own Self through the joy of the Self, he is called as one steadfast in his mind. [ 2-55 ]
kāmānyaḥ sarvānpumāṁścarati niḥspr̥haḥ | nirmamō nirahaṅkāraḥ sa śāntimadhigacchati|| 35 ||
The one, who having abandoned all desires moves about without any attachment, without any ego (I) and without any sense of possession (mine, mine-attitude) is bestowed with the ultimate peace (which is known as liberation) [ 2-71 ]
yasmānnōdvijatē lōkō lōkānnōdvijatē ca yaḥ | harṣāmarṣabhayōdvēgairmuktō yaḥ sa ca mē priyaḥ || 36 ||
The one from whom the world does not get disturbed, the one who does not get disturbed by the world and the one who has rid himself of exultation, intolerance, fright and agitation, is very dear to me (the Supreme Lord). [ 12-15 ]
imānāpamānayōstulyastulyō mitrāripakṣayōḥ | sarvārambhaparityāgī guṇātītaḥ sa ucyatē || 37 ||
The one who is alike to honour and dishonor, alike to friends and foes and has left off all actions (except those needed for keeping the body alive) is called as one who has transcended all the three modes (Gunas). [ 14-25 ]
yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ | ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē || 38 ||
For the one who takes delight in the Self, who is gratified with his Self and is content in the Self, there is no duty left to be performed. [ 3-17 ]
naiva tasya kr̥tēnārthō nākr̥tēnēha kaścana | na cāsya sarvabhūtēṣu kaścidarthavyapāśrayaḥ || 39 ||
For such a realised soul, no purpose is served by performing any activity; nor is there any purpose served by not doing any action. He has no dependence on any being for any purpose whatsoever. [ 3-18 ]
yadr̥cchālābhasantuṣṭō dvandvātītō vimatsaraḥ | samaḥ siddhāvasiddhau ca kr̥tvāpi na nibadhyatē || 40 ||
The yogi who is content with whatever he gets by chance, who has transcended the pairs of opposites (e.g. pleasure and pain), is free from envy and equal in success and failure, does not get bound even by performing any work. [ 4-22 ]
īśvaraḥ sarvabhūtānāṁ hr̥ddēśē’rjuna tiṣṭhati | bhrāmayansarvabhūtāni yantrārūḍhāni māyayā || 41 ||
Oh Arjuna, the Lord abides in the heart centre of all beings and makes them revolve by his illusive power as though they are puppets mounted on a machine. [ 18-61 ]
tamēva śaraṇaṁ gaccha sarvabhāvēna bhārata | tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam || 42 ||
Oh Arjuna, surrender to Him alone with all your being. You will attain supreme peace (moksha or liberation) and also the abode eternal by His Grace. [ 18-62 ]
[1] reproduced from the 2010 edition, published by Sw.Shantananda,Puri