Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Anasritah Karma Phalam Karyam
Official Name: Book 6 Bhagavad-Gita Parva Section 30 (Chapter 6)
anāśritaḥ karma-phalaḿ kāryaḿ karma karoti yaḥ
sa saḿnyāsī ca yogī ca na niragnir na cākriyaḥ
yaḿ saḿnyāsam iti prāhur yogaḿ taḿ viddhi pāṇḍava
na hy asaḿnyasta-saḿkalpo yogī bhavati kaścana
ārurukṣor muner yogaḿ karma kāraṇam ucyate
yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate
yadā hi nendriyārtheṣu na karmasv anuṣajjate
sarva-saḿkalpa-saḿnyāsī yogārūḍhas tadocyate
uddhared ātmanātmānaḿ nātmānam avasādayet
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śatrutve vartetātmaiva śatruvat
jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ
jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ
yukta ity ucyate yogī sama-loṣṭāśma-kāñcanaḥ
sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate
yogī yuñjīta satatam ātmānaḿ rahasi sthitaḥ
ekākī yata-cittātmā nirāśīr aparigrahaḥ
śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ
nātyucchritaḿ nātinīcaḿ cailājina-kuśottaram
tatraikāgraḿ manaḥ kṛtvā yata-cittendriya-kriyaḥ
upaviśyāsane yuñjyād yogam ātma-viśuddhaye
samaḿ kāya-śiro-grīvaḿ dhārayann acalaḿ sthiraḥ
saḿprekṣya nāsikāgraḿ svaḿ diśaś cānavalokayan
praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ
manaḥ saḿyamya mac-citto yukta āsīta mat-paraḥ
yuñjann evaḿ sadātmānaḿ yogī niyata-mānasaḥ
śāntiḿ nirvāṇa-paramāḿ mat-saḿsthām adhigacchati
nātyaśnatas tu yogo’sti na caikāntam anaśnataḥ
na cātisvapna-śīlasya jāgrato naiva cārjuna
yuktāhāra-vihārasya yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkhahā
yadā viniyataḿ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā
yathā dīpo nivāta-stho neńgate sopamā smṛtā
yogino yata-cittasya yuñjato yogam ātmanaḥ
yatroparamate cittaḿ niruddhaḿ yoga-sevayā
yatra caivātmanātmānaḿ paśyann ātmani tuṣyati
sukham ātyantikaḿ yat tad buddhi-grāhyam atīndriyam
vetti yatra na caivāyaḿ sthitaś calati tattvataḥ
yaḿ labdhvā cāparaḿ lābhaḿ manyate nādhikaḿ tataḥ
yasmin sthito na duḥkhena guruṇāpi vicālyate
taḿ vidyād duḥkha-saḿyoga-viyogaḿ yoga-saḿjñitam
sa niścayena yoktavyo yogo’nirviṇṇa-cetasā
saḿkalpa-prabhavān kāmāḿs tyaktvā sarvān aśeṣataḥ
manasaivendriya-grāmaḿ viniyamya samantataḥ
śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā
ātma-saḿsthaḿ manaḥ kṛtvā na kiḿcid api cintayet
yato yato niścarati manaś cañcalam asthiram
tatas tato niyamyaitad ātmany eva vaśaḿ nayet
praśānta-manasaḿ hy enaḿ yoginaḿ sukham uttamam
upaiti śānta-rajasaḿ brahma-bhūtam akalmaṣam
yuñjann evaḿ sadātmānaḿ yogī vigata-kalmaṣaḥ
sukhena brahma-saḿsparśam atyantaḿ sukham aśnute
sarva-bhūta-stham ātmānaḿ sarva-bhūtāni cātmani
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ
yo māḿ paśyati sarvatra sarvaḿ ca mayi paśyati
tasyāhaḿ na praṇaśyāmi sa ca me na praṇaśyati
sarva-bhūta-sthitaḿ yo māḿ bhajaty ekatvam āsthitaḥ
sarvathā vartamāno’pi sa yogī mayi vartate
ātmaupamyena sarvatra samaḿ paśyati yo’rjuna
sukhaḿ vā yadi vā duḥkhaḿ sa yogī paramo mataḥ
yo’yaḿ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaḿ na paśyāmi cañcalatvāt sthitiḿ sthirām
cañcalaḿ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaḿ nigrahaḿ manye vāyor iva suduṣkaram
asaḿśayaḿ mahā-bāho mano durṇigrahaḿ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
asaḿyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyo’vāptum upāyataḥ
ayatiḥ śraddhayopeto yogāc calita-mānasaḥ
aprāpya yoga-saḿsiddhiḿ kāḿ gatiḿ kṛṣṇa gacchati
kaccin nobhaya-vibhraṣṭaś chinnābhram iva naśyati
apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi
etan me saḿśayaḿ kṛṣṇa chettum arhasy aśeṣataḥ
tvad-anyaḥ saḿśayasyāsya chettā na hy upapadyate
pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇa-kṛt kaścid durgatiḿ tāta gacchati
prāpya puṇya-kṛtāḿ lokān uṣitvā śāśvatīḥ samāḥ
śucīnāḿ śrīmatāḿ gehe yoga-bhraṣṭo’bhijāyate
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraḿ loke janma yad īdṛśam
tatra taḿ buddhi-saḿyogaḿ labhate paurvadehikam
yatate ca tato bhūyaḥ saḿsiddhau kurunandana
pūrvābhyāsena tenaiva hriyate hy avaśo’pi saḥ
jijñāsur api yogasya śabda-brahmātivartate
prayatnād yatamānas tu yogī saḿśuddha-kilbiṣaḥ
aneka-janma-saḿsiddhas tato yāti parāḿ gatim
tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna
yoginām api sarveṣāḿ mad-gatenāntarātmanā
śraddhāvān bhajate yo māḿ sa me yuktatamo mataḥ
1) The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work.
2) What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification.
3) For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means.
4) A person is said to be have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.
5) A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.
6) For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.
7) For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
8) A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same.
9) A person is said to be still further advanced when he regards all--the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial--with an equal mind.
10) A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.
11-12) To practice yoga, one should go to a secluded place and should lay kusa-grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point.
13-14) One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.
15) Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Krsna] by cessation of material existence.
16) There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough.
17) He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.
18) When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence--devoid of all material desires--he is said to have attained yoga.
19) As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.
20-23) The stage of perfection is called trance, or samadhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
24) One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.
25) Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.
26) From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
27) The yogi whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.
28) Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.
29) A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.
30) For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.
31) The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances.
32) He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!
33) Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.
34) For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it is, it seems to me, more difficult than controlling the wind.
35) The Blessed Lord said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.
36) For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.
37) Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
38) O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?
39) This is my doubt, O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.
40) The Blessed Lord said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
41) The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.
42) Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this world.
43) On taking such a birth, he again revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.
44) By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles--even without seeking them. Such an inquisitive transcendentalist, striving for yoga, stands always above the ritualistic principles of the scriptures.
45) But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after many, many births of practice, he attains the supreme goal.
46) A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.
47) And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.
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UPDATED: December 21, 2015