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  1. siva.sh/bhagavad-gita/8/21
    अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ ८-२१॥avyakto'kSara ityuktastamAhuH paramAM gatim । yaM prApya na nivartante taddhAma paramaM mama ॥ 8-21॥What is called the Unmanifested and the Imperishable, That they say is the highest goal (Param-gati). They who reach It do not return (to this Sansar). That is My highest abode (eternal place or state).
  2. siva.sh/bhagavad-gita/4/25
    दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ ४-२५ ॥daivamevApare yajJaM yoginaH paryupAsate । brahmAgnAvapare yajJaM yajJenaivopajuhvati ॥ 4-25 ॥Some Yogies perform sacrifice to the gods alone; while others (who have realised the Self) offer the self as sacrifice by the Self in the fire of Brahman alone.
  3. siva.sh/bhagavad-gita/4/24
    ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४-२४ ॥brahmArpaNaM brahma havirbrahmAgnau brahmaNA hutam । brahmaiva tena gantavyaM brahmakarmasamAdhinA ॥ 4-24 ॥Brahman is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; it is nothing but the Brahman that is to be attained by him whose deep contemplation is the ॥ said॥ Brahman-action.
  4. siva.sh/bhagavad-gita/4/23
    गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ ४-२३ ॥gatasaGgasya muktasya jJAnAvasthitacetasaH । yajJAyAcarataH karma samagraM pravilIyate ॥ 4-23 ॥Of a person whose attachment to all objects is gone because of his mind being established in the knowledge of the self, who is therefore liberated from accepting all worldly possessions and who is engaged in the performance of sacrifices etc., as described above - in the case of such a person his beginningless load of Karma, which is the cause of his bondage, is completely dissolved.
  5. siva.sh/bhagavad-gita/4/22
    यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ ४-२२ ॥yadRcchAlAbhasantuSTo dvandvAtIto vimatsaraH । samaH siddhAvasiddhau ca kRtvApi na nibadhyate ॥ 4-22 ॥Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and equipoised under success and failure, he is not bound even by performing actions.
  6. siva.sh/bhagavad-gita/4/21
    निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४-२१ ॥nirAzIryatacittAtmA tyaktasarvaparigrahaH । zArIraM kevalaM karma kurvannApnoti kilbiSam ॥ 4-21 ॥One who is without solicitation, who has the mind and senses under control, (and) is totally without possessions, he incurs no sin by performing bodily actions merely.
  7. siva.sh/bhagavad-gita/4/20
    त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ ४-२० ॥tyaktvA karmaphalAsaGgaM nityatRpto nirAzrayaH । karmaNyabhipravRtto'pi naiva kiJcitkaroti saH ॥ 4-20 ॥Having renounced attachment to the fruits of his actions, ever contented with the eternal self, and dependent on none, one does not act at all, even though engaged in action.
  8. siva.sh/bhagavad-gita/4/19
    यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ४-१९ ॥yasya sarve samArambhAH kAmasaGkalpavarjitAH । jJAnAgnidagdhakarmANaM tamAhuH paNDitaM budhAH ॥ 4-19 ॥He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burnt up in the austerity of knowledge - him the wise describe as a sage.
  9. siva.sh/bhagavad-gita/4/18
    कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ ४-१८ ॥karmaNyakarma yaH pazyedakarmaNi ca karma yaH । sa buddhimAnmanuSyeSu sa yuktaH kRtsnakarmakRt ॥ 4-18 ॥He who finds inaction in action, and action in inaction, he is the wise one among men; he is engaged in yoga and is a performer of all actions!
  10. siva.sh/bhagavad-gita/4/17
    कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ ४-१७ ॥karmaNo hyapi boddhavyaM boddhavyaM ca vikarmaNaH । akarmaNazca boddhavyaM gahanA karmaNo gatiH ॥ 4-17 ॥For, there is what ought to be known in action. Likewise there is what ought to be known in multi-form action. And there is what ought to be understood in non-action. Thus mysterious is the way of action.