*🌞🌞🌞 ISKCON 🌞🌞🌞*
*TODAY'S BHAGWAT GITA SHLOKA*
*DATED 19.04.2026*
*मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।*
*निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥11.55॥*
मत्-कर्म-कृत - मेरा कर्म करने में रत; मत्-परमः - मुझको परम मानते हुए; मत्-भक्तः - मेरी भक्ति में रत; सङग-वर्जितः - सकाम कर्म तथा मनोधर्म केकल्मष से मुक्त; निर्वैरः - किसी से शत्रुरहित;सर्व-भूतेषु - समस्त जीवोंमें; यः - जो; माम् - मुझको; एति - प्राप्त करता है; पाण्डव - हे पाण्डु केपुत्र |
*अनुवाद*
*हे अर्जुन! जो व्यक्ति सकाम कर्मों तथा मनोधर्मके कल्मष से मुक्त होकर, मेरी शुद्ध भक्ति में तत्पर रहता है, जो मेरे लिएही कर्म करता है, जो मुझे ही जीवन-लक्ष्य समझता है और जो प्रत्येक जीव सेमैत्रीभाव रखता है, वह निश्चय ही मुझे प्राप्त करता है |*
*तात्पर्य*
जो कोई चिन्मय व्योम के कृष्णलोक में परम पुरुष को प्राप्त करकेभगवान् कृष्ण से घनिष्ठ सम्बन्ध स्थापित करना चाहता है, उसे स्वयं भगवान्द्वारा बताये गये इस मन्त्र को ग्रहण करना होगा, अतः यह श्लोक भगवद्गीता कासार माना जाता है | भगवद्गीता एक ऐसा ग्रंथ है, जो उन बद्धजीवों की औरलक्षित है, जो इस भौतिक संसार में प्रकृति पर प्रभुत्व जताने में लगे हुएहैं और वास्तविक आध्यात्मिक जीवन के बारे में नहीं जानते हैं | भगवद्गीताका उद्देश्य यह दिखाना है कि मनुष्य किस प्रकार अपने आध्यात्मिक अस्तित्वको तथा भगवान् के साथ अपने सम्बन्ध को समझ सकता है तथा उसे यह शिक्षा देनाहै कि वह भगवद्धाम को कैसे पहुँच सकता है | यह श्लोक उस विधि को स्पष्ट रूपसे बताता है, जिससे मनुष्य अपने आध्यात्मिक कार्य में अर्थात् भक्ति मेंसफलता प्राप्त कर सकता है | भक्तिरसामृत सिन्धु में (२.२५५) कहा गया है-
अनासक्तस्य विषयान् यथार्हमुपयुञ्जतः |
निर्बन्धः कृष्णसम्बन्धे युक्तं वैराग्यमुच्यते ||
ऐसा कोई कार्य न करे जो कृष्ण से सम्बन्धित न हो | यह कृष्णकर्म कहलाता है | कोई भले ही कितने कर्म क्यों न करे, किन्तु उसे उनके फल के प्रति आसक्तिनहीं होनी चाहिए | यह फल तो कृष्ण को ही अर्पित किया जाना चाहिए | उदाहरणार्थ, यदि कोई व्यापार में व्यस्त है, तो उसे इस व्यापार कोकृष्णभावनामृत में परिणत करने के लिए, कृष्ण को अर्पित करना होगा | यदि कृष्णा व्यापार के स्वामी हैं, तो इसका लाभ भी उन्हें ही मिलना चाहिए | यदि किसी व्यापारी के पास करोड़ों रुपए की सम्पत्ति हो और यदि वह इसे कृष्ण को अर्पित करना चाहे, तो वहऐसा कर सकता है | यही कृष्णकर्म है | अपनी इन्द्रियतृप्ति के लिए विशाल भवनन बनवाकर, वह कृष्ण के लिए सुन्दर मंदिर बनवा सकता है, कृष्ण काअर्चाविग्रह स्थापित कर सकता है और भक्ति के प्रामाणिक ग्रंथों में वर्णितअर्चाविग्रह की सेवा का प्रबन्ध करा सकता है | यह सब कृष्णकर्म है | मनुष्यको अपने कर्मफल में लिप्त नहीं होना चाहिए, अपितु इसे कृष्ण को अर्पितकरके बची हुई वस्तु को केवल प्रसाद रूप में ग्रहण करना चाहिए | यदि कोईकृष्ण के लिए विशाल भवन बनवा देता है और उसमें कृष्ण का अर्चाविग्रहस्थापित कराता है, तो उसमें उसे रहने की मनाही नहीं रहती, लेकिन कृष्ण कोही इस भवन का स्वामी मानना चाहिए | यही कृष्णभावनामृत है | किन्तु यदि कोईकृष्ण के लिए मन्दिर नहीं बनवा सकता तो वह कृष्ण-मन्दिर की सफाई में तो लगसकता है, यह भी कृष्णकर्म है | वह बगीचे की देखभाल कर सकता है | जिसके पासथोड़ी सी भी भूमि है - जैसा कि भारत के निर्धन से निर्धन व्यक्ति के पास भीहोती है - तो वह उसका उपयोग कृष्ण के लिए फूल उगाने के लिए कर सकता है | वहतुलसी के वृक्ष उगा सकता है, क्योंकि तुलसीदल अत्यन्त महत्त्वपूर्ण हैं औरभगवद्गीता में कृष्ण ने उनको आवश्यक बताया है | पत्रं पुष्पं फलं तोयम्| कृष्ण चाहते हैं कि लोग उन्हें पत्र, पुष्प, फल या थोड़ा जल भेंट करे और इसप्रकार की भेंट से वे प्रसन्न रहते हैं | यह पत्र विशेष रूप से तुलसीदल हीहै | अतः मनुष्य को चाहिए कि वह तुलसी का पौधा लगाकर उसे सींचे | इस तरहगरीब से गरीब व्यक्ति भी अपने को कृष्णसेवा में लगा सकता है | ये कतिपयउदाहरण हैं, जिस तरह कृष्णकर्म में लगा जा सकता है |
*Translation*
*My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being -- he certainly comes to Me.*
*Purport*
Anyone who wants to approach the supreme of all the Personalities of Godhead, on the Krishnaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Krishna, must take this formula, as stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gita. The Bhagavad-gita is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. The Bhagavad-gita is meant to show how one can understand his spiritual existence and his eternal relationship with the supreme spiritual personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.
As far as work is concerned, one should transfer his energy entirely to Krishna conscious activities. As stated in the Bhakti-rasamrita-sindhu (2.255),
anasaktasya vishayan
yatharham upayunjatah
nirbandhah krishna-sambandhe
yuktam vairagyam ucyate
No work should be done by any man except in relationship to Krishna. This is called krishna-karma. One may be engaged in various activities, but one should not be attached to the result of his work; the result should be done only for Him. For example, one may be engaged in business, but to transform that activity into Krishna consciousness, one has to do business for Krishna. If Krishna is the proprietor of the business, then Krishna should enjoy the profit of the business. If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Krishna, he can do it. This is work for Krishna. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Krishna, and he can install the Deity of Krishna and arrange for the Deity's service, as is outlined in the authorized books of devotional service. This is all krishna-karma. One should not be attached to the result of his work, but the result should be offered to Krishna, and one should accept as prasadam the remnants of offerings to Krishna. If one constructs a very big building for Krishna and installs the Deity of Krishna, one is not prohibited from living there, but it is understood that the proprietor of the building is Krishna. That is called Krishna consciousness. If, however, one is not able to construct a temple for Krishna, one can engage himself in cleansing the temple of Krishna; that is also krishna-karma. One can cultivate a garden. Anyone who has land -- in India, at least, any poor man has a certain amount of land -- can utilize that for Krishna by growing flowers to offer Him. One can sow tulasi plants, because tulasi leaves are very important and Krishna has recommended this in Bhagavad-gita. Patram pushpam phalam toyam. Krishna desires that one offer Him either a leaf, or a flower, or fruit, or a little water -- and by such an offering He is satisfied. This leaf especially refers to the tulasi. So one can sow tulasi and pour water on the plant. Thus, even the poorest man can engage in the service of Krishna. These are some of the examples of how one can engage in working for Krishna.
The word mat-paramah refers to one who considers the association of Krishna in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krishnaloka, Goloka Vrindavana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktah, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect.
The term sanga-varjitah is very significant. One should disassociate himself from persons who are against Krishna. Not only are the atheistic persons against Krishna, but so also are those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasamrita-sindhu (1.1.11) as follows:
anyabhilashita-sunyam
jnana-karmady-anavritam
anukulyena krishnanu-
silanam bhaktir uttama
[Madhya 19.167]
In this verse Srila Rupa Gosvami clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Krishna, that is called pure devotional service. Anukulyasya sankalpah pratikulyasya varjanam (Hari-bhakti-vilasa 11.676). One should think of Krishna and act for Krishna favorably, not unfavorably. Kamsa was an enemy of Krishna's. From the very beginning of Krishna's birth, Kamsa planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Krishna. Thus while working, while eating and while sleeping, he was always Krishna conscious in every respect, but that Krishna consciousness was not favorable, and therefore in spite of his always thinking of Krishna twenty-four hours a day, he was considered a demon, and Krishna at last killed him. Of course anyone who is killed by Krishna attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vrindavana. His only objective is to serve Krishna wherever he may be.
A devotee of Krishna is friendly to everyone. Therefore it is said here that he has no enemy (nirvairah). How is this? A devotee situated in Krishna consciousness knows that only devotional service to Krishna can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Krishna consciousness, into human society. There are many examples in history of devotees of the Lord who risked their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarly, in India also there are many examples, such as Thakura Haridasa and Prahlada Maharaja. Why such risk? Because they wanted to spread Krishna consciousness, and it is difficult. A Krishna conscious person knows that if a man is suffering it is due to his forgetfulness of his eternal relationship with Krishna. Therefore, the highest benefit one can render to human society is relieving one's neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krishna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body.
In summary, the universal form of Krishna, which is a temporary manifestation, and the form of time which devours everything, and even the form of Vishnu, four-handed, have all been exhibited by Krishna. Thus Krishna is the origin of all these manifestations. It is not that Krishna is a manifestation of the original visva-rupa, or Vishnu. Krishna is the origin of all forms. There are hundreds and thousands of Vishnus, but for a devotee no form of Krishna is important but the original form, two-handed Syamasundara. In the Brahma-samhita it is stated that those who are attached to the Syamasundara form of Krishna in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Krishna is essential and supreme.
Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Srimad Bhagavad-gita in the matter of the Universal Form.
