(English & Hindi IVanslation with Sanskrit text)
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GOVERNMENT OF INDIA Central Archaeological Library Archaeological Survey of Inflia JAftPATH, NEW DELHI
Accession No. Cali No. _
Srimad Bhagavad Gita
^ Sanskrit Text Hindi Translation and * English Translation
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Srimad Bhagavad Gita
(Sanskrit, Hindi & English)
3i?iN> sARr;
Editor:
Ash ok Kaushik
©Star Publication 1993
ISBN 81-7144-033-9
Publishers :
4/5, Asaf Ali Road,
NEW DELHI-110 002
First edtion.1993
Second edition.1994
Third edition.1994
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Photo-Typesetting by PULLSHOPPE, NEW DELHI-110 002 Ph. : 730502 and printed at PRINT ART Naraina-I, New Oe»)i
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Thau Art Mather, thou art Father, thau art kineinan, thou art friend, thau art knowledge, thou urt w'ealth; thou ert my all, CTiOrd of thirds.
*Sriniad Bhugavad Gita' is just not a holy book, it has alsc gained a prominent place in literature of the world. It contains divine words emanating from the lips of Lord Krishna. This great epic is an eloquent proof of the observation. As a scripture, this Book embodies the suprente spiritual mystery and secrets. Its style is so simple and elegant that with a little study one can easily follow the structure of its words, yet the thoughts behind those words are so deep and abstruse that even for life time, constant study of this Book may not show an end of it.
The Bhagavad GitaMs an unfathomable ocean of wisdom. It is a bottomless sea containing endless strata of nieanings. Juet as a diver diving deep in the sea lays his hands on precious gems, similarly diving deeper and deeper into the secrets of this Book, the seeker goes on discovering more and more piles of extraodrdinary gems of thoughts and ideas.
The Bhagavad Gila’ is a part of the Maliabharata, but even then it has its own identity, which has made it more prominent than the Mahabharata. It may look to be just a narration of the happenings of the war between Kauravas and Pandavas, but it is the philosophy of life, expressed from the lips of Lord Krishna, addressed to the warrior Arjuna, defining following ideas :
(i) Facing your enemies in a war is an asupicious and especial
duty:
(ii) The Lord alone is to be worshipped, and that only by doings one's own duties* Any other worship or duty should be abandoned,
till) Devotion to the Lord is the mean to which all the rest is subservient^
(iv) The Lord is far different from the whole world and every¬ thing b under His control. He ie the Supreme being, perfect in every excellence.
<v) The human being is obliged to perform his duties without hoping for the fruits which he may get out of his perfor¬ mance,
'Srimad Bhagavad Gita' has been translated into several languages, and each translation has been reviewed and com¬ mented in different ways. But this edition of Bhagavad Gita has its own distinction. It contains the original Sanskrit text (shloka by shloka) with its translation into Hindi as also in English. We hope that this edition will eniighton not only those readers who read it from religious view point, but also to those who want to study this great literary work.
It has been brought out in comparatively bolder type so that it can be easily read by readers of all ages.
New Delhi.
August 11,1993
(Blrtb day of Lord Krishna)
-publishers.
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WhenaJI efforts ot preventing the war between Kauravasand Pandavas failed and subsequently both sides had thoroughly prepared to start the battle in Kuruksetra, the sage Vedavyasa asked Dhratrastra, the King and the father of Duryodhana, if he would like to see the terrible carnage sothat he could make a gift of transcendent vision (as King Dhratrastra was visually handicaped otheiwise), Dhratrastra replied :
■‘0 Mahrishi. t have no d&sire to see with my awn eyes this stau^ter of my own famity, bol woolct tike to hear all the events ot the bathe- Thereupon Vedavyasa conferred Ihe gift ot divine vision on Sanjaya, ■ a tfuusty counsellor of Dhratrastra. and told that Sanjaya would describe all the happenings of the war even while sitting with King Dhratrastra,
The text of SRIMAD BHACAVAO GITA is mostly based upon quest tions and anwers between King Dhratrastra and Sanjay, and betweerr Aquna and Lord Krishna,
PlffSt chapter thus starts with Dhratrasira's question to Sanjaya m the followng terms ;-
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Dhratrastra said: Sanjaya, gathered on the sacred soil of Kuruksetra, eager to fight, what did my children and the children of Pandu do? (1)
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Sanjaya said : At that time, seeing the army of the Pandavas drawn up for battle and approaching Dronacarya King Duryodhana spoke these words : (2)
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Behold, Master, the mighty army of the sons of Pandu arrayed for battle by your talented pupil, Dhrstadyumna, son of Drupada. (3)
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There are in this army heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna—Satyaki and Virat and the Maharathi (warrior chief) Drupada; Dhrstaketu, Chekitana and the valiant King of Kasi, and Purujit, Kuntibhoja, and Saivya, the best of men and mighty Yudhamanyu, and valiant Uttamauja, Abhimanyu, the son of Subhadra, and the five sons of Draupadi,—all of them Maharathis (warrior chiefs). (4,5,6)
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O best of Brahmanas, know them also who
are the principal warriors on our side—the generals of my army. For your information, 1 mention them below :— (7)
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Yourself and Bhisma and Kama and Kripa, who is ever victorious in battle; and even so Asvatthama, Vikarna and Bhurisrava (the son of Somadatta); (8)
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And there are many other heroes, equipped with various weapons and missiles, who have
staked their lives for me, all skilled in warfare. (9K
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This army of ours, fully protected by Bhisma, is unconquerable; while that army of theirs, guarded in every way by Bhima, is easy to conquer. (10)
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Therefore, stationed in your respective
positions on all fronts^ you all guard Bhisma in particular on all sides* (11)
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The grand old man of the Kaurava race, their glorious grand-uncle Bhisma, cheering up Duryodhana, roared terribly like a lion and blew his conch, (12)
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Then conches kettledrums tabors, drums and trumpets suddenly blared forth and the noise was tumultuous. (13)
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Then seated in a glorious chariot drawn by white horses, Sri Krsna as well as Arjuna blew their celestial conches. (14)
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Sri Krsna blew His Conch named Pancajanya; Arjuna, his own called Devadatta; while Bhima of terrible deeds blew his mighty conch Paundra. ( 15 )
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King Yudhistliira, son of Kunti, blew bis conch Anantavijaya; while Nakula and Sahadeva blew theirs, known as Sughosa and Manipuspaka respectively^ (16)
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And the excellent archer, the King of Kasi and Sikhandi the Maharathi (great car-warrior),
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Dhrstadyumna and Virata; and invincible Satyaki, Drupada as well as the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all of them, O Lord of the earth, severally blew their respective conchs from all sides; (17-18)
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And the terrible sound, echoing through heaven and earth, rent the hearts of Dhritarastra’s sons. (19)
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Now, O lord of the earth, seeing your sons I arrayed against him, and when missiles were ready to be hurled, Arjuna, son of Pandu, took up his bow and then addressed the followin g ' words to Sri Krsna; Krsna, place my chariot between the two armies. (20-21)
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I And keep it there till I have carefully observed these warriors drawn up for battle, and have seen with whom I have to engage in this fight. (22)
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I shall scan the well-wishers in this war of evil-minded Duryodhana, whoever have assembled on this side and are ready for the fight. (23)
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Sanjaya said : O king, thus addressed by Aijuna, Sri Ersna placed the magnificent chariot between the two armies in front of Bhisma, Drona and all the kings and said, Arjuna, behold these Kauravas assembled here* (24-25)
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Now Arjuna saw stationed there in both the armies his uncles, grand-uncles and teachers, even great grand-uncles, maternal uncles, brothers and cousins, sons and nephews, and grand-nephews, even so friends, fathers-in-law and well-wishers as well* (26 & first half of 27)
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Seeing all those relations present there, Arjuna was filled with deep compassion, and uttered these words in sadness. (Second half of 27and first half of 28).
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Arjuna said : Krsna^ at the sight of these kinsmen arrayed for battle my limbs give way, and my mouth is parching; nay, a shiver runs through my body and hair stand upright* {2nd half of 28 and 29)
nr>IN i
?f’5r ^
5rsr erjisr Pr % •afk ?=rcrr ’P
5|§^r tIV % cRTT Prr ^ ^PRT-^IT ^ T5r %,
^ w^^’ft^C 11 5° 'I
The bow, Gandiva, slips from my hand and my skin too burns all over; my brain is whirling, as it were, and I can stand no longer. (30)
5^ _ gfqi^ 3n% ^ ^ ^JT
oi'TlRiw Ri*
ftfi)Tl l P l ^ 'IWlPl R^QdlPl I
’T ^ ^ 115911
%■ ^ ’P f=mOd ^ ^
gs ^ ■■W<iFT-<Hti<il4 =l?r Hl<=b< cfw^lPT ^ 1139 11
And, Kesava, I see such omens of evi l, nor
m
mif
i{4
^ ‘
. jm-'*
^IlPT grniW
do I see any good in killing my kinsmen in battle. (31)
'i
^ %, ^ 'txcl
H ^ q ^ gsiPr ^ri
^ m I m 11
% C^ ! ^ ^ ^ fcTjTJT ■f)l??IT 4#T ^ TTS^
^ g^gf c^ I %’frf^
% <3Tsi5n'^^ ^sft^FT ^ cPTT
^im % ? 11 39 II
Krsna, I do not covet victory, nor kingdom nor pleasures. Govinda, of what use will kingdom, or luxuries, or even life be to us! (32)
jRfn’ — 31^ 31^ w'Ji'i ^ Tr5®r-^^'iiR'hi ^ ^ «bi<w
^ jilbgRiit ai ^ I m 11
airaraf: Prr: 35 ^ 3 ^ ^r Pi^m^i: 1 *n33Ii: S«>R>t: «mPMHW‘!|I I 13» 11
Pjn<ft l%zr *iW oik ^<giR
t, % €t ^ ^ SR #T ;3^k^^g5|• OTT^TTg^ ^?IFT
■r :i. Sit^
wii gs ^ ¥ 135 ^, tn3T-w%, 51?^ ■sSk
g# gcfiR *iT£r, ’fr^r, g«n <Sk ^ gi^Fsfr f 11 53-3» 11
Those very persons for whose sake we covet the throne, luxuries and pleasures,—teachers, uncles, sons and nephews and even so grand¬ uncles and great grand-uncles, maternal uncles, fathers-in-law, grand-nephews, brothers-in- law and other relations,—arc here arrayed on the battle-field risking their lives and wealth. (33-34)
3 M % n
% irggpr! 5 ^ ^ ^ '3fr£T^ #=it
^ ^ £f ^ ^«s|chl HK-ii -qi^ai;
^ ^ it cfqr % ? 11 ?^ 11
O Slayer of Madhu, I do not want to kill them, though they should slay me, even for the throne of the three worlds; how much the less from earthly lordship! (35)
5m3»nM
W^/
^ ;V,
jnf>T — *rtf *ift ^ SIR % ain PMWl ^ *»R^ ww
^T5^, ^ ^ ^hP^ 4T ^ ^ ^THT ^ 'STHT^ '3frc ^ <^iq*il qcidi^K
3rrft qid ^ 5^ q)<c^ If—
Pl5rJT smt^I^: ^ Jft^: fMMHI<jH I 4m*l«ll«|il<J*MlTl g^dHVddlPjH: 11 11
% 'JlHI'id ! ^d<mi ^ 35it cf5r,dK5b< CPIT srapRTT Odddlf^lif)' c(^ ^TRcRT ^ 5^ *
qFT €t ^FT^TT I I 3E^ II
Krsna, how can we hope to be happy slay¬ ing the sons of Dhrtarastra; killing these des¬ peradoes sin will surely take hold of us. (36)
Hfl'l — <<1'J|dT ^ dKdl MthK % ^iPl'hK'h ^FcT^TRiT 'H'^d 'HMdl W JR52
^ ^ >im 11 11
3RTt^=r % ITTSI^ ! €t SfFSra' S^d^im ^ 5^ Cf^ ITT^ ^ fM OT f; ckJIi'I^
? 113^9 II
Therefore, Krsna, it does not behove us to kill our relations, the sons of Dhritarastra. For-how can we be happy after killing our ^ own kinsmen? (37)
mmmit
■
^1% w ^ # 4Nr %
ft ti ^ ’n ^ ^ ^ 52t^, w ^ I^HT ^
55fl^ Iff H5FT 5T ^ ^ t-
^ #*fr«T5?T^cRr; i
^ ^ Hm'ti^l l^ll
^ ^ fl4*iwiP(t qnROTf^^fSgqi
11 ^ 11
^T€rf^r % yt<lRt-d gt^ ^ ^
^r ^ PNt ^ ^ ^ ^
c[?r ^T^t ^^1%, # i ^ %
vdcM:^ ' ^t^sr ^ ^jIIHT^ cTT^ fH cfWf ^ ^ ^TPT ^ ^ fcRTR '=b<Hf
^^Tt%iT I I . 1 I
Even if these people, with minds blinded by greed; perceive no evil in destroying their own rBCC end no sin in treason to friends, why should not we, O Krsna, who see clearly the sin accruing from the destruction of one’s family think of turning away from this crime* (38-39)
ii^fn - ^ ^ it it ^ ^s?m ?tft t. 3!^ ^ I-
npt '3TBIW
^ ^ M ^ 11
^ % ^FTRT^ ‘^<71 H*^ ^ vjii^
^ ^ t{ ^jfT^ ^ xi^ ^
^lai % I I ^o II
Age-long family traditions disappear with the destruction of a family; and virtue having been lost, vice takes hold of the entire race. (40)
t-
5RPr - W ^ ^ ^ qN ^ SITcIT IM ^ ^ 31^ ^ ^XTpIT^
^3fT^ I I ^ 11
%cgscT
#Rf ^ ^iTT# t
^ ^ ^uf^‘ch< ^tcTT % I I II
With the preponderance of vice, Krsna, the women of the family become corrupt; and with the corruption of women, O descendant of Vrsni, there ensues an intermixture of castes. (41)
ji^ _ ^RiR % 3ror <1% % ^*iT-^ wWf d# f , '«4** ^ ^ i?rai%
%-
^dHRI ^?IFJ ^1
'raPa ft?R> ^ ^'dPc'il'j'hl^’n: 11 w 11
clufa'cb; : ^ ■^k ^ ^ ^
* fM €t ^ % I ^ ^ Pk5 •3?k ^ ^ fsR^iT =iT^ -arsifg; «frai ■^k crkr ^ =i^^ f^cTT ^ orakRr ^
t il«^ II
Admixture of blood dumns the destroyers of the race as well as the race itself. Deprived of the offerings of rice and water (Sraddha, Tarpana, etc.,) the manes of their race also fall. (42)
JRf»r — <1''W‘b(*IT^ ^ ^ ^ ^ %, 3t^ ^fWIcl f—
^^FTRT. I
M ^ 11
^ ciu[<Hcb<cbK^^rT^f ^ tHIdH
^ ^ t I II
Through these evils bringing about an intermixture of castes, the age-long caste-
jm WN
traditions and family customs of the killers
of kinsmen get extinct
sRi^sri
11 w 11
% 'Jl'lli'l <^e|-ST*f •1'^ ^ %,
%, ^ ?IT OTFr t I I «» H
Krsna, we hear that men who have lost their family traditions dwell in hell for an indefinite period of time. (44)
^ 'TT iD*?) IRiZ <?»<^ |f—
5«^ ^ »i?5qFT ^
W'>ny«tdi: n»^ii
IT uit^ ! l^T T<ft^ ^ ^R^I^'TTT
craiX ^ f, # TF3^ #T ^ ^
%^'Ji'iTcBt‘iK^ viya 115iV M
Oh' what a pity! Though possessed of intelligence we have set our mind on the commission of a great sin in that due to lust
for throne and enjoyment we are intent on killing own kinsmen. (45)
/
irasR 4W(4im ^ %—
»n*(5R?NiR»nm wwirn^:!
5^ ^fFRT ^ 't5<^ qici ^
snsr ^ 5^ ^5 Ri^ ^ gsr T°r ^ T?TT ST^
?iv Cl? ^TTTftT '*fr fvrt <af^ cb5rMI«lcbK<*>
5 ^^T I I II
It would be better for me if the sons of Dhrtarastra, armed with weapons* killed me in battle while 1 was unarmed and unresisting. (46)
^ Rert^ 1*1 F^jw t—
^ H »S H
<31^ ^ ^rpJRTftcf ^ o4Hlch<
w ^ nvn ^ w 11 y^s 11
BIFT ^|t2niqr
Sanjaya said: Arjuna^ whose mind was agitated by gHef on the battle-field^ having spoken, thus, and having thrown aside his bow and arrows, sank into the hinder part of his chariot. (47)
@ @ @
-
^ flftTOt*T^ 1*T:
^ ajtilT?T |I7*n*RF ai^ 31^ sft^ ^ ^ i^F»r|5?R5 \ihn ^ wiA 'IT
»i*iqi^% tllti^ wilen n't! >aiiwo^q 9H q^Ii fe^IT1 «ioti «Ji*i % t«*i-i ^ 'aiiwti^i^^i Rft«ntn ^ 3®T ^ I qtiPl ^ aEtiiFf ^ ^
w^4 ’ft wt, a^ ^ 3n?*H ^ fifan I #f
5jr q^F*! ar^r >3i“(i«Jf ^ af^w 5?r^f aif^Rj fJiwit'^^ jair % ^SR'^r ^ arsipr w ‘tfiVjtil'i' ^ w^i
sftfl ~ *i‘l'II^ ^ ^^ W ^StT feSf Sl^ilT 3^t ^[S ^ frlit ^pf! 3’^fft
f^; ^IF ^ ^'R ?r«ra ar^ ^ Rqf^ ^4 =t ^ aiwT
^ anr^i ?—
<1^>Jtq \Sq|T^
tf ?!8n 1
R'ft<i'dPi<i wiggra Hg^<n: 11911
fiTlel—vstl HcbK WpUii ^ oqi'^l
<3rfg'3Tf ^ gpf 3SIT oi)i<^d Stiff ciT^ ^ffgjg^p g;^- 31^ ^ 5T% ^ =r^
Sanjaya said: Sri Krsna then addressed the following words to Arjuna, who was as mentioned before overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow. (1)
feSlii viiufw
- ■ _ ^ * fv _ .
Wr ti^HlwtK^ I
ani%®<m«<4H'i!llci*<H;^H mil
^•'icii’l. 3?^ ! 5^ w 3rwT ■fif
^ qtF tg ^r JfFcT §317 ? ^ ^
^pss 5^ 5Rr 3n^ftF %, F ^ ^ ^ siT^iT
t 3|tT F <^?ira'=hl # % 11^ II
Sri Bhagavan said: ArjunHf how has this infatuation overtaken you at this odd hour? It is shunned by noble souls; neither will it bring heaven, nor fame, to you. (2)
JH FI W 'IFf I
gjf g<;i|(fl4?4 »R*5Rmi|
|r STjEf ! ^^<H<*dl ^ Fvf irr^ ft, ^TF 3f%rF ^ 'T5# I % WFF ! F^
^ ^4ddl cFT TJTFT cR ^ ^ST Ft STT 113 II
Yield not to unmanliness, Arjuna ; ill does it become you. Shaking off this paltry faint-heartedness stand up, O scorcher of
U^ — ifTRP^^ 55 mfiR ^55^ XIT^J53pff^flI*I ’*51^^35 Jli?^ 5^ ^ ^ 3i^ ^inRT f—
3l^»T STcfM
gw »ftBW5 sK ^ * 13 ^'
^gPr; gt^gtrW iPi ^jinsfgft^ 11»11
3r^ t: ^ <''I^PT ^
Hg5R=rpff^’^t^P^^IF^?'^fks^l’Jlwl4^^=^<^^ ? cPTfi^B % oiR^i^H ! % 4r4t ft 'i'^ft^ 9 11» II
Arjuna said : How, Krsna, shall I fight Bhisma and Drona with arrows on the battle¬ field? They are worthy of deepest reverence, O destroyer of foes*
t
)
r. 6
3^^ 35 ^ 11 ? 11
’T^r^’nw eft ^ ^rh^tT ^
^Tt?f> ^ Rrsrr ^ft arpr ’ft ^aiRT cf^rtr^fref
I, I EF^ffe 35wff Efr RRcFT’ft cflEF if §t? >3^4 -2fR cblH<f,H Rtff ^it ft
ft RtYTT I I <<: I I
eFr«*(Tir
It is better to live on alms in this world without slaying these noble elders^ because even after killing them we shall after all enjoy only blood-stained pleasures in the form of wealth and sense-enjoymentS. (5)
ireK - w 'wm 3mT grr ^ qr ift ^
^ JiM qa gt 5ft 3}^; I
qjftq 51 MfiMWirlMRUdl: Jig# (IRfqqj: I U 11
^^1* "1^ 'JiM^
<311x5^217^—5:1 ql^ # # 5 f-^ 4 fTS 2 J%, 'SfTSfW w^fr 5 Ti^f 3 TT 51 #- 3:# wq- #ff?r ^ ?iTc^ ^
55frfl^ I <3Sk fof^T sift-ITH^R ?5T 53fl:^
^ # ^=17^ <31I(?41'M ^ 35r y,chM<^
^ ^ t IK II
Wo do not even know which is preferable for us—to fight or not to fight; nor do we know whether we shall win or whether they will conquer us. Those very sons of Dhrtarastra, killing whom we do not even wish to live, stand in the enemy ranks. <6)
- 5?f JRHT ^ ^ Pl^ ^ ^ ^ ^ ^
tn^ ^ ?R>>T im ^ 3rRT Pto ^ ^ ^ ^
cm^TOTT ^ ^ gq
cneTT cf2TT ^ ^ fcpsrq’ ^ f^ra” §'3TT ^ <3TR%
^jj5^ ^ ^ cfse^rm ^i<^
^ ^ 5 ^ ^
With my very being tainted by the vice of faint-heartedness and my mind puzzled with regard to duty, I am asking you. Tell me that which is decidedly good; I am Your disciple. Pray instruct me, who have put myself into Your hands.
IRPT - w IR5R ^ ^ ^ ^^ ^ ^ ^ ^ ^ ^
S'? ^ f—
^ fe inwift *iHi'y«inj'»1<fc3'<jl'(''iPiPi5'ti“ii^ < aRTJl TRt P«IIMP> ^iPI^IUII
cpjffcf^ ’JjPr ^ <1^
•3^OTFl^^i<adl ^ ti^l^
^ ^ ^ ^ 1 I t:; I I
For even on obtaining undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods, I do not see any means that can drive away the grief which is drying up my senses. (g)
•i'lgwi 3*I^|s <R^ I
^ ?trr ^ FI u 11
t TTST^ ! PlST cii^
«Rcgsir ^ ^ sjw?:
=b$cb< f^lR EB#TT'
q? ?qiss cFFcfR ^ irT IK II
Sahjaya said : O king, having thus spoken to Sri Krsna, Arjuna again said to Him, “I will not fight,*’ and became silent. (9)
aifn — w iraiR ^ ^ ^1" ^!n% qr ^ Rum ir
iiflS
tigqra qroi i
qq:) 19° 11
t *RcRf# SJ^RPSg ! araqfjfr q^ R i vji
^^•sit ^ ^ ^ ?Tt^ I^ ^ ■®*^ ^ f^ gcr-t ^ ^TEFT ^ ino II
Then, O Dhrtarastra, Sri Krsna, as if smiling, addressed the following words to sorrowing Arjuna, in the midst of the two armies. (10)
% ^ ^ 'ijJ'h yi<si4<JlM ^ ^ ’ft 3® «h<HI
% ^ hR I MI^ ^ S'? tllteUPlTSI ^ ^ ^ t-
J|dl<id0dT^^ MpsdU 1199 H
H^ci2:jt ^ ^fr^ <^<dl % '3fr^ hPsoI ^ ^
cTET^ ^ %; ^ t,
#T ^ ^ ^ t, ^3^
^ "T^f I I 99 II
Sri Bhagavan said : Arjuna, you grieve over those who should not be grieved for, and yet speak like the learned; wise men do not sorrow over the dead or the living. (ID
j{^ _ <3n9lT ^ PiciJdT ^ hIcIhi'^’I <*><^ 3n?l^fe % ^5^
ftrai 'h<ci %—
')#.
1[<S
■iv y,
■ I
. I ■
:«:;
•t'
vS; T •
f
■r)
, i
■j>r^'
4g.
»# ji A ^
H 3ng ?iRf 5f ^ sHiftrn: i
^ tN H ’ifWl: SPWrf: 'R^liKlI
^ ^ ^ %?fr JFra-if ^ eiTirr
^ ^ eiT orqm # TTSIT #T ^ t 'SfTT ^ ^
^ % ftj I?T% 'SIFT ?F ^ Ttif I i 3^ II
In fact, there was never a time when I wa$ not, or when you or these kings were not. Nor is it a fact that hereafter we shall all cease to be, (12)
- W Jtw arf?ff ^ ^ uRinitH ^ aw Prtta?n m hI^mm
'fliwi ^ lpi^ ill'll ftifs 411^ ?—
*WI ^ ^NR SRI)
R«R ^SIRRHlfMhRTR ^ 33lf^)|99ll
^ ■41=II^HI =^f fH ^ if STMSfj ^ ^SleRSfT ^ %, ?t% ^ 3RT ?lffT gfif Snf^cT #Rfr %; CRT ^ sJk 5W Rff%R R#f
5fRr 11 93 II
\
Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body. The wise man does not get deluded about this. (13)
■.«?!
4t
Mtf'l — ^ M*l<^l 5H55T ^ '3nw
^%-
\
^ ^ — 5:?§- c^ ^
fcpsRit ^ ^f#T # y^Ri,
fcRT5T§ftcT yffr yiPlW %; Stilcii) % ^Kd ! "ddct^
I I 3« II
O son of Kunti, the contacts between the senses and their objects, which give rise to the feeling of heat and cold, pleasure and pain etc., are transitory and fleeting; there¬ fore, Arjuna, ignore them. (14)
SR^T - 55T ?f5=T ^ t ^ ^ #IT ? ??r ^ I-
11 % 11
sJtr 5 ^ ci^ ^ ifeJTf R|6 |>m7 %
?f#T om^ ^ cR%-, ci5 ntsr ^
% I MV II
Arjuna, the wise man to whom pain and
f|;#T vHtqra
^»--rwvr^,/ - ^^r^twwmsi^^^^r^rvyj^yy
pleasure are alike, and whe is not tormented
by these contacts, becomes eligible for immortality,
isiPf ^tRn^ t-
^!R!^ mi: \
«qH4iW-ri< iRiPt: I I 9|1I
^T^r % I ^ ^ ^ ^ cR^mr^T
SRT ^^T % I I <3^ II
The unreal has no existence, and the real never ceases to be, the reality of both ‘has thus been perceived by the seers of truth, ^g^
^ ^ 15i?r*15 ^ imr t ft? ^ am t*. ^
^ t—ftrsfRfr tR
^ II99II
?ft' '3tt=ht ^H, f^RI^ ?r5 yw^uf spig;—^9qr cpf aTF?r % I 5?r ^rf^qr^ftcRr f^§T 95^ ^ 'ft ?wsf ^ % I I gi9 I j
S '■
mp z
Know that alone to be imperishable, which pervades this universe; for no one has power to destroy this indestructibie substance. iXl)
JTit'T — ^ ^ ^ ^ ^ 3PRR 'i'ifTls ^ %'r W
l^rawr HT ^ t-
^ ■3W^, 'jJlqicHI ^
^ 9Ttk ^SFITj; ^ f I t
aR 1) 9i; li
All these bodies pertaining to the imperish¬ able, indefinable and eternal soui are spoken of as perishable; therefore, Arjuna, fight. (18)
_ gjTj^ ^ ‘anwT ^ ^ w ■w'ht
q Tpl ^ S’tIR *1^ ?5I*[ I
gift # ?i ftsipftat ^ sPti ^ 11 % n
gfr ^ anw ^TMT ^H$lc)l %^raT\iiV
^y=bl iTHT HHdl %, % ^Rt # '♦<4TRb
q? ■arRm’ ^ ^ift ^ttw% aftr
g- fe# ^ SRT RRT ^irrar t mt 11
3Mpr
They are both ignorant, he who knows the soul to be capable to killing and he who takes it as killed; for verily the soul neither kills, nor is killed. ( 19 )
^ 'STM ^ SRI qRT wfRIT, 5?r ^ IJ? tSfirM
^ ^ STU ^ *iRr syifti, fiu ^jrrr % ? ^ 'rrai^ i3iic>ir
^ ^ TO % Ni# ^ 3?w ^ ?Br Rf?lTO ^ t-
^ 51R& ^ ^ ^ H I
^ PiriTJ grpft ^ I Ro 11
€t %; ^ Or^jRlT, Pm, ^FTRFT <3fk g^<(dH
%, % Hp uTT^ ^ ^ TTRT
^Idl I I 90 M
The soul is never born nor dies; nor does it become only after being born. For it is unborn, eternal, everlasting and ancient; even though the body is slain, the soul is not. (20)
iRk - ^ n lIw^
=T fetfr ^ 3Rr *JRI ^siTcTT 5eft^ ^ ^ ^ ^
^ tor ^ ^ ^ RRT aw ^
^ TO ^ ^-
?ai&si
w. ,
-i:
m
m
'
■fM
??^i
‘■'{i
^ ^ 3^* ^ ^ ^ 11 ^ 11
^TT^fRfer, pRZT, OT^jf^ <3fR <3Tcem ^"RW %, ^
% 11
Arjuna, the man who knows this soul to be imperishable, eternal and free from birth and decay,—how and whom will he cause to be killed, how and whom will he kill? (21)
^ ^tcIT %( SRH feit 5Tl^ ^ t ^ ^ ^555^
qraffe ^HiPr m fera J|^“iii?i i
?m !ifh!iPi ft?ni ufht'iF’nPr i rh i i
;§f% eT!^ cl^ ^IFT ^ ^
c?^ cbwr #f 3ftc?T^ y,<i^ 51^10 ^
citFr ^ ?TflTf ^ !w frar % 11 11
As a man shedding worn-out garments, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new. (22)
' V
■•A
: ■
'.* . . : .- A IT'' : . .-•
^'T*!^ ig^ ^ ^ JT: #T sro IT^PRRR
^ f^^Kdi ^T iri?iqT5^r ^ ^3^r^ ^ ^mter # sfft«
fil® J—
«raiP>i %5r g?f!r »ira^: i
^ %f ^W’^IM> 51 9jN5)(<f »TRjfr: n =B 11
l?r'SrR’TT ci?r 5TWf^ 5T^f crr: ? 3 ^, 31777
* 1 ^ 'jRT 5T^f T[^ ^Hcbdl
=ng 5 t^ gST ?m>? 1 T I I :?3 II
Weapons cannot cut it^ nor can fire burn itj, water cannot wet it nor can wind dry it, ( 23 )
^I'^^^wRwitejpR^gte^fN Til
^PTff^j II? •anw 3r^sr %, ii? ■str?! 3 <i^, <3ilcf^ erfiT 3T9fNf % ^TSIT IJ? 3fT?TT
f^, ^Rferr^, 3rEt?r, T?%graT
t ll5j» II
For this soul is incapable of being cut; it is proof against fire* impervious to water and undriable as well. This sou! is eternal* omnipresent* immovable* constant and everlasting. (2^^
A’m
m*n^' vn3?it^Jl*i^ii%u
'Sn^TT '3l=>Mtb %, '^F '3TT^TT '3)1^*^ ^ onw Ri^iuf^ ^^FmT% iF^torjF! 3nFTT^I?rOT^5t^^'^HSF5T^§Tt^<=h<^
qt^ ^ % orqfg: ^
W^’i II
This soul is unmanifest; it is unthinkable; and it is spoken of as immutable. Therefore, knowing this as such, you should not grieve. <25)
3r3f^ f^; 3n^ ^ 9^ SRT ^ #T^ ^ ^
qr ^ ^ ^ sfitqj t, ^ ^ t-
^ ^ 11 ^ n
^ ^ ^ ^ CT^IT
^ ^ ^ t ^ W
ycbK ^ % 11 11
And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even than you should not grieve like this. (26)
teHqaiHnq
r>’; 1
aiRIW H gaw ni
^ ?irt^3*nS^inwii
cBfffiti ^ tn^^mr ^'3T3?rR §c? ^ ^
plf^^ct % oliT 5<5 ^ f^f^cl %■ I f?r OTFT =IT^ fqo(4 ^ ^9fR5 'h<^ ^ lf(^ t 1 I 11
For in that case death is certain for the born^ and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable.
sr(f*r — ERT «fr ^n?fr ^ f^, i5wp*tr ^iRlt *!T^ I aft?; ^ ^
5F?i%-in^NraT ^^ ‘RT^^OT?n^iTTcn-iiEna
fire; ^ *pff I ^ 3PT^ ^ tff f^is t aif^^ % 'll
4HfIT-
airpJTOnft ^IRt! I
^ ^ I 1^11
% <S{^ 1 ^ ^
oSVt ^ ^ ^ W,
^ 5TcR^ %; R«lf?r # ^PTT ^fft^
%? 119^^ 11
Arjuna, before birth beings are not manifest to our human senses; at death they return to
m
?4'
:'^A
•o^Maaafc ^s-
•4
.'i
m *
th’e unmanifest again. They are manifest only in the interin between birth and death. What occasion^ then, for lamentation? (28)
^ at ^ M 55^
^ ^ aT^tt^siar ^ ^ ^JTct t—
3nii^4q«>wfci ^R^=IHIw4^i<tltl al? ^IRlJ I an?5nJ^#I»P^: ^»flirf ^31^’ I? H5!^ 11 11
^ q5f> # w <3rr^ ^ c[5t-
t fh^ # ^JTTT #
cffET 5fir 3rr?Erf ci5i- crnf^ cR^gr f ?fsiT ^ 5^ ^ ^ 2(5^
% ■affr ?it *fr
snHdl I I II
Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellousj while there are some who know it not even on hearing of it. (29)
II^-?3lTW3n?T?T5g^<5N’,^«^^q^ ijfh
HI ^rfST ?jH ^ jra^if CTOFtT
V \.<.: ^
P|c1|i 14U|1:>4 ^ *trRTl \'
’pPr ^ ^ ?frt^i5*i^ 11 ^ 11
% sr^! w ■3^Tw * sfitttf ^ ■?ra' ft
■arcTszr^ i Mif^wli'
5f)^ cRf iJprjT ^ % 1 1 go II
Arjuna, this soul dwelling in the bodies of all can never be slain; therefore, you should not mourn for anyone. (30)
ir^fiT - cRJ #T ^ ^feiT SRT ^S,
f¥^R ^ 3n?lT ^ ^55 k^, P1c4(4, '3[tI^ ^ Hf^WT ^
fMtin!fr?r <3n?n ^ ^it siM ^ 3T*Rr srfR ^3n?iT^ 5it^
5SW 'ii^d fts 1 W*J ^ sref^ W ®I?1T 5?r *IFI% *H alR) ^ $
(^i ^ 9jt^ ^ ifl<l ^TfiT ^ 1tiifl ?pft't5r sj<j flw
«I*f ^ i31^yK ^ ^ 31^ v3¥ ^ viWll^n ^iTcT t—
qrqffe 3^|T44li.'^dH(5|^4W ^ 11«11
?r«TT '3rT% Sj 4 ^ ^<sl=b<. ’^t ^ *PT 4^^
% ET^gxTJ 5S % '=i<i=b< ^ru
ch<riJl^l'+il?l cbJc4 ^ % 11 II
Besides; considering your own duty too you should not waver; for there is nothing
' >'1 >.')S
' 1
f
Mi-
T? i ,
fc
more welcome for^iuman of the warrior class than a righteous war. ( 31 )
flflrai: iii«f 3ir'ft|si*[ 11 ir 11
% 'TT«f ! ' 3 T'T^-< 3 rrT srr^r 515 gq
^ 5IT ^ W IfcfjR ^
#n- #r qT% f 115;? II
Arjuna, happy are the Ksatriyas who get such an unsolicited opportunity for warj which opens the door to heaven. (32)
SRPT — 5®«h<^ ^?1T*T Rodi^ ^ ^'3f«r ^ ^
^ ^ HJrFT ^ I
^ I I ^ 11
'^fir THT ^
^ 11^^ II
Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin.
11 $111
wm ?fm %fr ^ 15 ^ cf^ ^ gr^ < 3iMci^f^ m ’ft cf^fft Hi’rftftr jw ^ f?Tft ■sr'raftl^ iTTW ft ftt % 11 ?« II
Nay« people will also pour undying Infamy on you; and infamy brought on a man enjoying popular esteem is worse than death, (34)
^ iJIWift 1111
<3r5r ^ STRT ft H¥Rsft ?ftT
^ cbK^i 5^ ft psr garr qrftft 113 ^ 11
And the warrior-chiefs who thought highly of you^ will now despise you, thinking that it was fear which drove you from battle. (35)
ajqpqgRf^Er ^ d«llfed l; I
Pl'^'dtdd HPiaf d# 3 115111
" *%
eft ftft ftftr ftft wTsft gft di^ft fq
sri?r-# ^ ^teft ^ siftrcF
5 :^ CPTT I I II
And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this? (36)
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TRfn — ^ 5s ^ viT^ IRjR ^ ^ ^’’hf
^ ^ ^ ^ ^ ^ ?1T? ^ m <3^ ^ ^ ^ M
^ lanffT
5 sft ^ Jirofii ^ ^ m I
gara f#rwa:il?9H
^rr Eft g;3s ^ ^rt ^jtraR ^ itfet 5tnt 3T«IcrT ^TJTFr oflcIcbE 'JE^T m ^EFSET «fr?tTT I ^ EFRR13!^ ! ^ fM EfR^ wwy
^ ^ 11 3a II
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight. (37)
^ ^ ^ ^ felt ®}T fe f?f cili^ % ti'«i ^ ^ '•|[fl ^ 5ft
^ TP*i ^ ift gnft ^pish! ^ cjjtni I ^95r i^ ti3?i ^a" isltr w’f ^ '
^ ^ 3IRft fe(f IR5JT gifl ^^’fT 'cuffed, ^ •iici vH'M ^ vIT5ft %—
<3U|4t|
^ 11^11
^TW ^ 3^ ^ ^ ^
Rcf5R 3^ Cf^ ^ qrq- ^ ^
fWt 11^^ II
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the fight, then; fighting thus you will not incur sin. (38)
SPETT — ^?R)'TW^^W®I#T^ftra[Rr#?mT?n5rSl4^5fe%3S^<2W^ sf?!' 3® ‘»><^ ^ '3iT§rT 'SR <?»441 m % % gs ^
^aeil^ ^ «h441‘l ^ ^ HWIeHI f—
3ti^ w ’cn«f i^M
3^ 5lM 41'•I ^ 14<4
3^ 14^^ f^RT ^ 3TP §'3TT 3*^4? ^ cf^ ^^^Tlcl ^TJJ '^Jf^ ^
Arjuna, this attitude of mind has been
presented to you from the point of view of Jhanayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely j the shackles of Karma. (39)
t-
3IPI^ l»>ll
% afiT ^ ^ ^ Wfe!^ 551
^ sr4 w «itsT m 4t j
^ II5R; ^ TOT ^ ^ % I I 80 II
In this path (of disinterested action) there is no loss of effort, nor is there fear of contrary result. Even a little practice of this discipline saves one from the terrible fear of birth and death. (40)
‘ ^ Eig5R ^ gw 3?^ ^ ^
‘ if B7*T vKI-ilJW* ^ TEPilfe X 35^ ^
if *1^ ^ Pnr-f^ t, 3TOr ^ ^cw it ?—
'3(«nq
r-
■'I’
■
i
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wiTiiW JSPibaRWpJ^ 1189It
t 31^ ! ^ <li441'l if Pr¥ERTTfc*7cFr jfe tres
^ 5i4l %; (^g, SfftSR fcpEfR cIUtI fqciqo^*i
H3®ff ei 5I^ gfetir tt ^rggr 44fEn?5t -arsF^ f 11 «9 II
Arjuna^in this Yoga (ofdisinterested action) the intellect is determinate and directed singly towards one ideal; whereas the intellect of the undecided (ignorant men moved by desires) wandes in all directions, after innumerable aims. (41)
jtTfn — iRiR sB*WWt ^ iM ar^ Ein®r
^ #^1 ?R3H ^ jfeqT <51^ if W^T *ira^ tIIT=*?
^ f^ inBR ^ ?^r4, f^rera afk 3?Mi-sra?R flir t—
jnPnf gf^ ^ i
5<S<ll<?Wl: 'irt grf^UlSRII
wf4<l <PWfq!?I1RTg I
*rY^?^^Tin?Tf i
gfe: ^ 18811
% 31^ ! uiV irmf ^ cT^^TEf ^ f, cRiT
^41
M-:
:i:^^
^■:W
' ■ .■’/ r
i
%»*• • ■I ■
%
li
1®
^ ^ ^ 5frf^
5fe ^ ^ cRg % vsftT ^ ^
^pfr ^ ^ ft ^ ^
%—% <3lRt5chl^JH ^ Mc^l < ^ f^RT gf^d l^OlvdQ ?flRTg^m^^cf^cfR^f ^ ^ ^ ^ ^#^7 ^gf7 ^^cTJf Cf^ snftf
^ f^r^ dMI MchK ^ s|;^d-^ f^RTv3ff ^ q^Fd cTTeft %, ^ cfpfl- ^Kf r^Hcbl f^RT ^ frRT %, ^ #T ^ '3R^R^ 3TRf^ %,
^ T<Hicd[ ^ f^^'qqiRdcbi jfe
Arjuna, those who are full of worldly desii s and devoted to the letter of the Vedas, w o look upon heaven, as the supreme goal a d argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many ritual of various kinds for the attainment of pleasure and power' with rebirth as their fruit. Those whose minds a^^re carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God. (42.43.44)
ai^qPT
iRf*T — i^r ’fK ■alk ^9^ ^ ^ jfe ^ ^
^)PR '31^ 4)44)<( W viH^5l ^ ^ 3^ % 'TS# 3!^ ^ *it*r 3lk
if 3fRri^ 5f^ tlH'11'1 t ^ ^ f^ ?f55% f-
% Ol^^H ! cf^ viM^Tt) H^bK ^ cTIhI y^T ^
cbi^J^M ^ !hRihic;-i
cb<^ «m^ %; ^viiH
'STRTf^^^t^, ^-^ilcblR ^ f^R^TcRg
M<HkHI ^ f^STcT ^ ^3fr7:
WSfkf <37^:ch<uNI<^l #t I I II
Arjuna, the Vedas thus deal with evolutes of the three Gunas (inodes of Prakriti); viz., worldly enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasur and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the supply of wants and the preservation of what has been already attained, and self-controlled. (45)
JRPT — 9^ ^f 3r^ ^ II? WRT ^ ^ #ff 3^ ^ ^ tFr sf^PTHFr
13fli giT #iT 3^ ^ 'M ^ <2flT ^ 3irefTf)if^ d
sncit 13IW ibciw^M «?i5rH ^ *1?^ t-
5*»W''it^ R'^Hdt 11 ^ 11
^ <3fR ^ mR^ ^ ^ ^ ■
^ ^ Riadi <e»dr %,
IIW ^ ^ 'JiM^ cfT^ §rT¥FT ^ tIHtd
^ ^5?RT €t 5Pfr5R’ % 11 M
A Brahmana, who has obtained enlighten- ment) has the same use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water. (46)
JRfJI - f^T IR5R ^T^Ilfe W ^ 'SfiT 'SW ^ wlqif
if iqwi. 55if#r w si^ ^ ^ ^ ^ ^
t-
cb4«^)4lf^cl,K^ m
m cb4M)d^3^ ^ ti^ri:>ttq«f>4Rl W^W
^ ^ Cf^ i{ ^ '3tRTcF^ %, ^
cf^ I ^ M^eicbr %g ^ ^ d’STT
^ ^ ^ ^ 4t 'STRTfrb ^ ^ I I M
Your right is to work only, but never to the fruit thereof. Be not instrumental Jn
ni 3 .king your actions bear fruit, nor let your attachment be to inaction. (47)
innr - ^ ^ ^ ^ ^ ^ ^ ^ ^
#T ^ ^ ^ wnr ift ^ ^ri^ I fSf 'R
^JF f^Rirar ^
^’jjgi inra’ftn n 8c; 11
^ £pr53pT ! ^ 'StrtRf) ?ipt Rife
•3ftT SlRlfe if <HHH 3,feqiwi ^fTT ^ R^ gSTT ^ ^ ^T^cer ft 'b&flidT
% 11 II
Arjuna, perform your duties established in Yoga, renouncing attachment, and even- tempered in success and failure; envenness of temper is called Yoga. (48)
iRf*r —^ ^ ^ilk
^ iffTT efir Ti5t^ ^ §>? M'wn; ^ ^hispi ^ ^ an^r ^ t—
figf ^ I
3^
t1*1cq<pH g,f^<ri ‘ I ^ t1 <111*1 «ti*f '3T5T^ RT^ #j?f m 11 I^fRRr t tRSoPT ! g^^H^fe R #f TW cBT <iM R ^ 3r«lR[^fe>4l-‘1 ^€f ’SIT^Sra’
i
f 11 II
Action (with a selfish motive) is far inferior to this Yoga in the form of equanimity. Do you seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit. (49)
IRfT — w IRjR 31^ ^ ?[)[ arT^PT ^ ?[51’ ■anUT 31^ ^ ^
^ ^ irifiyi 'b<^l ^ ^ 'h4<il'i w 3f^®Fr <h<4 ^
5^: 3nW 3?PfjT «)cicll?) t—
#1! ^>fg 3ft?ra*[ 11 i® 11
gcra’ ^ ci?r
if ^iiFT ^ % -arsjfg; ^3^ gcR fr ^jTRTT % I ^T'^ ^ ^ jfTT’
fr cf;^ ^ ^§T^f?TT % 'Srqfg; cRfspqR ^ ^
OTPT % I I Vo II
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies in (the practice of this) Yoga. (50)
W r4«WI I
q? I 11
^ gr!? W=ft ^ ^ S?7W
^ cTT^ W cl?l' ^TITT cBT OT^WT % grfJ
fr Plf^cbK WT cF?r ^ vjTT^ t 11^*3 II
For wise men possessing an equiposied mind» renouncing the fruit of actions and freed from the shackles of birth, attain the blissful supreme state. (51)
JRPI — 'TT'O^ ^ ^ 3^|’t|<'<| 5RI '3FRTTPI ^ illl^ ^tlcTPft: fH ^lit,
tft) 3RiHir g^r ? pr% iM ^*i'ii*^|
!RT ^ jfeafRraS^sq^ I
iRI ^II IS^^II
gricT frtf jfe ci?r
w Efi7 ^sTT^r^, WT fq ^ an^ cn^ #cfj M<efl=h y*«i'-sft
w>^ ’iW ^ %tFsr ^ JTRr fr ^ntirnr 11 c;:^ 11
When your mind will have fully crossed the more of delusion, you will then grow indifferent to the enjoyments of this world
■&
and the next that have been heard of as well as to those that are yet to be heard of* (52)
^ SRT y tlFl ir t f%!WaT I
11 iis n
gfe ^ ^ 35?: srrit’fr,
cTW ^4W ^ iTP^ ^ STTi^TT orarfg; ^ mihi^hi ^ ?f?frT si[i^:|( I I V? M
When your intellect, confused by hearing conflicting statements, will rest, steady and undistracted (in meditation) on God, you will then attain Yoga (for lasting union with God). (53)
— ijisRiicbf ^ ^Rf 5^1SR 5*5r(i 5^ *SRSf ^ ti4<fi
^ ^ ^ ^ 5fr3ft^^ I ^ ^TT 4<4J(H:I ^ JIFtT SlfT,
fes yift % H?Fr atRFT ^ ^ '31^ ^ t-
31^ ^ic|N
f^«raji5R?T ^ »TRi ?RiJtn«R?i i
fe' !P?I^ ftiMItild 11 Si« 11
% ^9T=r ! If f^STcT H<HlcMI
^ STRT fq 5W W SPTT eTOT t ?
0’^'^
m
Vvl-I
<;Ti6ro
'■
m
ItetR vHUlR
ftsR 5fe 3W ^ sTlddl %, %% %3tTT % #7 ■dcmi % ? 11 II
Arjuna said : Krsna» what is the definition (mark) of a God-realized soul, stable to mind and established in Samadhi (perfect tranquillity of mind)? How does the man of stable mind speak, how does he sit, how does he walk? (54)
sRfrr - ^ ^ mm ^ gq ^ i^T ?ir <5^
It ^ ?nfr ^ ^ 3tR ^joTPi ^ 5rHii^ I, ^ ^ ^
*ft ^ 11 W api^ ^ '31^ ^ IT5^ fffT i|51 ^ I-
H'neiKi ^ chi+u^ ^ *f4iqnit( I •iHIcH'il'JIdHI ft«lfni5RrRt^ 11 % 11
^ ar^! nw
3?^ m it =biHHi<3fr *Tc^r*ftf%-
^STFT ^ '3TW ^ ■aTTcTTT if y •^|«. T5dT
%, 3H if fercT 3^ ^3n?lT % I I II
Sri Bhagavan said : Arjuna, when one thoroughly dismisses all cravings of the mind, and is satisfied in the self through (the joy of) the self, then be is called stable of mind. (55)
r
— fIsRT srir ^ ^ ?itt ^ t, 3^14 1 H3W ??t=!t airra?
% ;3Tt% ^ ^ M SRI^T 3Rnqk ^ ^ I 5?r ^ <fr ai5!M ^
iW^^?f?^^3tRt:'ITi3R‘#T5nRlf^f)I^ ^ ^ ^IWIT iltl^
<SR ^ “taiw ^ l'5?^^!^R5?3^R^^5^^ITt^
gtiaT cj5t htP^t ^ T?: f^re^ ir ^ ^
frar, ^ 5n% ^ Pr:?^? % ?raT
f^re% TTT, #?: fPrsT ft f, ^ gPr
PsR 5% ^ ^srrar % 11 11
The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasure has altogether disappeared, and who is free from passion, fear and anger, is called stale of mind. ( 56 )
5?: «49lHPl<^SWTlfl|W| gMI5p*(l
nA'i's^ln ^ tfe tRjf mn iiRtl^ai 1 tj^sii
^ 5 ^ gofTT ^ qr
Iw ^15^ t ^ P«R % i I II
He who is unattached to everything, and meeting with good and evil, neither rejoices nor rec oils, his mind is stable. (57)
'0s
ee
qiH^ vJtiq)i q*'!’! 1^1 '»iioi %—
JRPT - 1^ 5% ^MT ^ I ?’ ?^T ^ JRFT W 3rR ^RM 3R
»rrai^ ^ tsR I ?’ ?^ ^ ir5Fr w ^ §q q? f R^rt srar 5 ?q q5t 5pRq1[ qJT tl4qi \Jti<i q9r ^ ^ 'jiHI ^ffT vatmRb ^ <I^o ^q)t '3iq^-3nT% l^qq7 ^ vjmc ^ STRT ^ ft«Rr HIT 55q W t3R %-
q?i qtq ^gRfsqpftq SFj5^l«ftfTSqi«lwtWW JRn MfrifedI I lisll
^ cB^ 3n^r 3f^ cBt ^ %, %% ff f^i^ 3pqit ^ cf?r fsr %, ffe ft?R t[ ^3TT^ % I I 'ilt; II
When like a tortoise, which draws in its limbs from all directions, he withdraws his senses from, the sense-objects, his mind is (should be considered as) stable. (58)
JRR — Jwlqj 5RFT qjT vjti< ^ HIT ^ qir ^cRiiq)< '3R
vs^i^ 5t% qieft ^fqjT'Sif ®fji ^ Rii) ohi m^jK ^ vin^ qi^l ^Paq ^rr
■31^ Rqdll5l % ifeq ^HR qit ^5FRTT f-
f^qqi PRIFRR ^:|
Rls c ijR qr Pra^f^lliSlI
^ SRT f=nwf ci?r WT ^ cfT^ 5^ ^ fcR^ ^Tt ^ ^50% f, qtg ^3^
CIT# Oiwlrb ^ I I I II
SS&i
I Sense-objects turn away from him, who ■^does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of the man of stable mind when he sees the Supreme. (59)
JRPT — oimlrD W ^TRT WT ^ ^ ^ 51^ % ? ^ ^55^ f—
I \\o\\
% '3T^ ! ^ ^ ^ zr
JTR-gpT cfTeft ^Ps;qT cf^ gCT
5^ ^ ^ ^ ^ ^ ^ I I II
Turbulent by nature, the senses even of a wise man, who is practising self-control, forcibly carry away his mind, Arjuna. (60)
JRPr - ^ ^^ aw
fcMit ^ jt: §fe?T ^ ^ f-
^ 5 tb 3 n^ ’I???: I
^ jRn n ir i fed i 11 11
^ITfJcR c|^ j% cf5 ^ ^F'jpf ^Pr'4T
cpjffe 5M ?feqt cr?T ^ t, g# cf?!'
IK'5 II
'SlW^T
■
■ i .
Therefore, having controlled them all and collecting his mind one should sit for meditation, devoting oneself heart and soul to Me. For he, whose senses are mastered is known to have a stable mind. ' (61)
^ ^91 if s| ^
wr siPl % ? ^ ar^ ^ ^ t-
fcpspff cRI f^RR =n# 5?^ ^ 3H [5^41' ^ '3maf^ # i3TT4V %, <5iHHRb ^ ^ fcpsriff chIHHI 3?T5r cBP TH I ^ fSrw
fRTcr 3?^ 5l?rT t 11E,^ II
The man dwelling on sense-objects de velops attachment for them; from attachment springs up desire, anjdfrom desire (unfulfilled) ensues anger. (62)
3 fipiT 9 IR!r>IwJ^ I K 9 II
3?rsi^ •SlciJ'd ’JS^rra'5t '^lai %,^JS^7T=r
^ vm- ^ ^srrar t, ^ ^ ^ ^r
Igfe '3Tqf?T MBStfe c RT ^9T ^ ancTT t gfe
:}i
■i-'i
%
v:
w ^T ^ 5Tr% % arr^r l^ql^r ^ Pr
sTKir f 11 II
From anger arises infatuation; from infatuation, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. (63)
— w iRiK ^ ^ =T ^ ^ *1^ ^ 'icpr wiBiT wtTpTm
3Pfpr ^ HS5T ?Br arR 3rR«l ^ 3PiW
^ 'sfit 5P&*JT ?r?r t'Stl ¥, ORiqi srt ^ ^ irgit
aJit 3¥RSr 'StT t—
3nc*Tq?iHf<hnr>ii jrar^qf^nrof^ 11 ^ 11
4<5J aiH^ af^H'l I^<1 'd1'0:ch<«iq|i7l|
?iT^ cr?T ^f 5f5t §^, w-gisr ^
5rt fSnsraf- if fcTERW cB^ garr aprrrcB^w ^
jwpfw ci?r fr^TT% iu« ii
But the self-controlled practicant, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind. (64)
jrai^ ^:5tRf i
mg gfe:
ft^ ^SRZIW
^ sreraraiT ^ •qR 5 : 0 ?
^ ■3FfT^ ^ ^srraT t ^3?r ?ri^ cir^ *441 jfl c)§)- 5lt5r €r -afik %
qwcm'4^ nafNff!r fkTT ^ sTRfr % 11 e^y ll
With the attainment of such placidity of mind^ all his sorrows come to an end; and the iin ■‘TTect of such a person of tranquil mind, soon withdrawing' itself from all sides, becomes firmly established in God. (65>
IRF) Sr-fiR 4?l ’T'C SRT ^
ati?: 4?1 a-f ^ SrfNf &ki
Rnttfl ^ ^ ^ 9nf% fljr 3!^ feaw^R
^ ^fn 3?i^ 5fe ^ ^ 4 jf t-
HiRd era’ll I
^ dRW^ds OTpen^tRRJT ga*( 11 ^ 11
^ ^ ^ Pst 41' ^ 5?i^r 4
*1^ ^41 ’2^T 0^1 01
^'3r^:*TW 4"’iTcRT 41 ^ ?f# ^r«JT ^TmifPr
???r 9TTP?r ^ Prasft ?IIPd<[^fT
c[4 ^ Pra^ d*di % ? 11 ^^ II
He who has not controlled his mind and senses can have no reason; nor can such an undisciplined man think of God. the unthinking man can have no peace; and how
can there be happiness for one lacking peace of mind.? (66)
nuf 9ng:rf^firaiwif^ 11 11
cWl'Ro ^ ^ ^ =£1^ cfT^ c^r cn^ ^ fcmf ^ fcTER^ ^ ^
f^RT % WST ^
W ■STgrT? 3W Ci5t' 5% ^ W>: ^ % I KV9 II
As the wind carries away a boat upon the waters, even so of the senses moving among sense-objects, the one to which the mind is joined takes away his discrimination. (67)
JRPT Jiw 5^ ^ ^ orf 5^: fkcm^
'JiqWT ^ Rlf^ ^ ^ MthK % ^ 'iliqW'WlI 55 ^ §15 5 ^
^ vJiqt<ii ^ 'h^tl
dWI^W PlJJ^dlPl ^?T:|
gfaq r »flPi{q i ^m<dW UUI II^lfe^lUt;ll
%■ 5?5isr ci^ ^PsjiiT
^Psiiil' ^ fcmf % iRmr f^rw f, ^
jfe ftsR % 1 1 II
Therefore. Ariuna, he whose senses are
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■>- '
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f
< •
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i
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completely restrained from their objcctSf is said to have a stable mind. (68)
^ 'sftr ^ ^ ^ fiPt ^ ^nr feisBT^
5rqT irr^ ^ ^ M ^nr-^ ^ ^ ^
a?T<yTijsn ^iTlt r=ny T
^ gfrr TpT-gfeijr m tniin?p[T git gMfq fttrr ^ ?5Mt ^ ^
3RfT I, w w ^ w afk 1^ % tPR# 3^ ^
t-
f%«T tl4^rtHl‘ 3inf^ I
srralff ^nPt w Pt«i g%: 11 % 11
^TRjyf yil^liil' ^ ^ Trf^ ^ ^TOFT t, OT
f%Wfn''=rFF?W4<‘HH-<^!7Tl%^fe)dM5) 41^11 ^3TTW t >#7 w?nfteF g^a-5i?r ar^
HT^ 5TPT% t, M<HkHI ^ cTFT a?r 3TFT^ ^ g1^ ^ fM ^ ^ w^ % 11 Ev'S II
That which is night to all beings, in that state (of Divine Knowledge and supreme Bliss) the God-realized Yogi keeps awake. And that (the ever-changing, transient worldly happiness) in which all beings keep awake is night to the seer. (69)
(RTT ^T^jR ^ ^ VT-^t slk Sl^lPl'iT ^ ^ ^ ftSfiraR GR*
^ SVitfitl R<sWlf^ ? fe SrNt 'RB ^iiiPci ^ STM ^Cll % BHI ^ fliffl
^fiiPti ^ MiKi ^ni—
i
v.x
'>i
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i
i
i
Vji'i'.,
m
m
■1#-
#T^»rra^?fJcir
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i
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flk J
3n^jf’in*ra5niftw ’R^i
aSSSWI ^ ^ SfllpHtlHlft 5 | *W*l*ft 11 «o 11
^ ^TFTT ^ ^ aftr ^r MR'iJ'f,
3 Tgw nRnssr 2n^, ^ Rraf^ ^ cRfr
gt^ft^THTstTcrf, Rsraw
5^ ^f Hw?: 5 I 5 T Rnr ^
^5^ 9 TTR 5 T'(^JrF^ftrfT%, ^iWf c)?r =rraT ^ ii ^o 11
As the waters of different rivers enter the ocean^ which though full on all sides remains undisturbed, likewise he is whom all enjoy¬ ments merge themselves attains peacej not he who hankers after such enjoyments. (70)
jRfiT -Itafilift
^ ^ ^ * wn 3^51^ a^R ^ ft5fl
trarr ^ *13®! %, ^ ^ ^ ^RSetr ww >13*
R?jqfflig t-^lT ^ *rff I ^ !3?r ^
im ^ 3iR ftl R^rausi ^ ^ t-
S^sra Pif:^ 1
uft 5^ cBFFTTRf c|?r
Tfl?T,- 3 ?^^ TficT #T f'OT I
a
/4-
t.-
-V:
i
-t. ,
.■ 1.0
**^V.
f < y -
. K. .■
■‘ *■
V'
■.t:
t 5 |UJ|l|
r ^ !
f
V ■■ C. "
I—
^ ^ Jtr<r sirP^r^
HT^ % I I 'S'? II
He who has given up all desires^ and moves free from attachment, egoism and thirst for ejoyment attains peace. (71)
Htf'i —5^ n^K ^ ^ 3R^?Fr 3W R«iciJia 55®r W
gq ^ a'RfSR ^ t—
?nift R«iRts 'ipf Ml Jir’i i
R‘!|fllWIH'rl«bl^i3>Pl I'SRH
% ! 5J5 ^ ^ JTRT 5^ ^ %,
??ra?r sn^ ^ ftw
ar^ sfjra' ^ w Reif?r ^ Rsrt si^H-^ ^ nro ?t sTTar % i ns^? 11
Arjuna, such is the state of the God-realized souT; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahmic Bliss. (72)
5th lull
SJV '
lA' i
1: y '
-:fe ^
m
.r
uit .
^ iRifT ^ t ^mT sft 3T^5*ra^ai5n ftt® »rft t tmr ITs^^TTJSJ ?ljt 'flH^"vsi'l^ ^“I'^JlI'ai*! RRcf ^4 Rj'tl IRiR <WT
^< 1 ^ "T fit WT fellft ^ Wi 5 ir*T iSf WRi ?-S?^ ^ *T?Wr ?!Wit ^R& !F I WT ^ 3WPr 5i*fljh w ^ aniF^T 3MFiT ^ ai^ alt< ^at m ^
ara-iaTTl, 3ft ^ f3iTt, g? ift ^ ^ ^ |ari f?rfpF^ ^ «tqpi 53 5fw
jRf^ —^fe' ^ aj*? *^fH' *nT ^ ^ ar^ ^ ift ’pit, *i*wi’^ % ^piT ^
%S^ ^ 'fIR’ ^5t !I5fR Bfe ^ ppftf t ^ sHiftt pr« ^ feSTPft Ptrt 3IH ^ I *PRPt ^ aw PR^^FR^ ^ ^ -SR^ ici^ Pif^^^f
jiiH^ ^ 5*isf ^ ar^q' ’JJ5^
wrft •Jlc*4«i*tl qin I
rifeK ^;4Pi qft qf PniRqf^ ^?rai 1911
■31^ 5f:n^3 ! Zfi^ ailMcbl ^ ef5t
•sf^rerT 5 Tft ^nss jtf^ % ^tT Pst % ! 3#r
cl?4 4f epff rpnfr f ? I l 9 II
Arjuna said :Krsna, ifyou consider Knowledge as superior to Action^ then why do You urge me to this dreadful action, Kesava ! (1)
^ ^ ^ I R11
<3m cTERt ^ ^ jfe ^ hh1
Hir^ ^ T%f
ch<<^ cbft^ r^tl^ ^ cbc^l^r ^ MI'-d ^ VJlIvJO I l9 II
You are, as it were, puzzling my mind by these seemingly involved expressions; there¬ fore, tell me difinitely the one discipline by which I may obtain the highest good. (2)
^ it JT5FT ^ 3 tR ^ ^ ^ ‘anfif^r’ 3T«rf^ ^
§q t ^ ^ 3iiFr-3tePT I-
3^ jftrfjT ♦IMMM I
tllVwidf cf)4<4^^d M ^ M
^ Pi'^N
c|5t f^psST ^ ^JTT cHr ^ Tfjft % I %
^[<9t44^pt4 f ^ f^psgr ^ WTFT ^ ^ ^TtPrqf
^ PHicsr cRf^^pT ^ 'i[^ % I R M
Sri Bhagavan said; Arjuna, in this world
' / '
two courses of Sadhana (Spiritual discipline) have been enunciated by Me in the past. In the case of the Sankhyayogi, the Sadhana proceeds along the path of Knowledge; whereas in the case of the Krmayogi, it proceeds along the path of Action. (3)
I eftr #lPr55I ^
f ^ ^5<fczi ?Riff ^ ^ Pnar ^ ^ 51^ I-
^ ^ 11» 11
qgtkj ^ # cRqf CRT 3TRWT f^pTT P l &cb4d l
iilJiPitcii cf^ srr^ =T cpif ^
^=1^ ^TFT HT5r % ?Tnft yfteMpl'^l ci^ ^
^ % I I » II
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act. (4)
-5?r ‘»>4<<Vn ^ ^ ^ ^ If ei?f zftJiftwi ^ inP^r ^
^ ftife ^ sif^?r ^ ^i5(t ^ ^ ^ ^
^ ?f?ff ^ ^ ^ ^ ^3jt t ^ ^ eft vHN!(4<tKll RTS ^
% 'Tfft ^)*iT ^ c^FT ^ anfi^ %—
3ra?l: ^ 11 ^ 11
ci^ ’ft f^5# ftt cBM ft «rJT Hra' ftt cfift ^ cKfl'fftj ?TKr H^c»M Mc^RI 'JlPid jftt SRT 'T^^T g'SfT ^ ^Rft ^ fM ^S2T fcRJIT STRTT % II':! II
Surely none can ever remain inactive even for a moment; for everyone helplessly driven to action by nature-born qualities. (5)
SWft -'J# 9^ ^ ft? ^ ^ ft^Jt % ^ ftjsft «[Fr ftF5r ’ft ^ fftift 5F ftT ft? 9fft5r ^ §feftt ^ ^ ?3 ft ftftjft)? ftt ftt ftJST ^ ^ ^enft
^ tl'Mi ^ I aRT: \i»M< ffeftt ^ f^iftT'3ft ftjf ?nft ^ ^ ^ftf ^ 9IPT %, ft? ftTft ^ Viqin, ^?ft f—
Wft ft aTRft >Rrai I
if^ftlftffN^SRftl PPftIftR: ft 11 ^ 11
'sfr ft^sT ftftftT ftft g ' &'^cfd^
;35qT ft ftft5cb< ftft ft 3ft ^PslftT ^ RtftftT ftft f^TftTft cBTftT WT %, ft5 pTSftTftTft 3T«l1ft ftwft ft5?T Jftmr % IK II
He v^^ho outwardly restraining the organs of sense and action, sits* mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite. (6)
!Rf»I JHiR vK^ ^ ^ Mf ^ PltzJT’ilR ^dcir^jT. OT
«TdiJi «I eaf^l *X'fe «f^alf 61<T PnsrWH t?ni d f^fa? ^ ^ ^ flW ^
t-
j4R<?<R(S‘4iF>i >rRn Prbir^i^s^i
**(41<ih«*; ^ 11»11
1^ t ar^ ! ^ 3W ^ ^r ^PftiiT er? aRra^P garr ara <p441'
^ arraTR %, ^ % 11 vs II
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of Action through those organs,Arjuna, he excels. (7)
mff»T -’31^ ?pn^ t, sri^ vrr ^ a?R
It ^ w wrn ^ is4i?tiTt ^ -aiw ^
^ tpi5 3JTSTT %—
JW ^ ^ 5m4t <J+*f''l: I
!«lO<4MiI<) g ^ p «Ri^jt4*4''i: 11«; 11
^ 9TTW RllBd chvfoM cfjjf cfvf; cKlTI^b ^ P cr:^ ar^STT cf>4 % ^mr ^ ^ cb?%
^ fper 9Tfk-PRfe 4t 11 11
Therefore, do you perform your allotted
ao
duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (8)
rJj 511^1 9n^ ^ cPT ^ »it cfr
^ 11111
^lir % Pift-d :3Tr^ clT# Cfjqf % 3lf^pTh
^ ^fTT g'Srr €t ^ IT3^ cfiqf
% tSRTT % I >31^ ! g^OlldRb %
^ ^ PrPrar ft =f 5 ^ cpif
^ lit II
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment; for the sake of sacrifice alone. (9)
M^'l —^ 9?fl^ ^ ^ ^ ^id 413 ^ th4 <tMI *T5®T
% ^ f^lWW ^ I % ^IsT f, 3% epJf
ofk ^ WT ^ ^ I ^ ^icff ^ ^R5n^ ^
5?ir3ft ^ ^ sFpr ^ ^ %-
JRi: M-nmir l; I
3J^ 119° 11
•.#>
i::
%-
:: ■[;
<,.u.
il.
V.‘ .
,:j
v
i
%
y^JiNfci ^ ci5^ ^ airf^ ^ ifsT
STSTT'aff c|^ ■<-c|<h< ^ ?fw ^
% 5RT nra" #t'3ff 'Sfrf q^ qgr g^T #nT
^f%S?r ^ Sf^FT cB^ qMT ^ I I 3o 11
Having created mankind along with the spirit of sacrifice at the beginning of Creation the Creator, Brahma, said to them, "You shall prosper by this; may this yield the enjoyment you seek. (10)
TO»IT
g^ cft^T JlfT ^ SRT ^ctcrTaff gstcT qjfl'
gq" #nf ^ I ^ 3^,^^
f^;tc(|j£f^ic( ^ ^<5 gcjg*T ^rTl'l
WT cBt^FT q5|- !TF?r tf STT'afFt 11 *5^ II
Foster the gods through this (sacrifice), and let the gods be gracious to you. Each fostering other disinterestedly, you will attain the highest good. (11)
i
\X -1
m.
m
W'
: i'
:-->V
m
ii:
%
■>-^■
li* ''\t.\-
.-' v : '
aiwjiq
W‘
■S'
.tv-
m
■M--
|idl«^^llf^ ^ ^ 41^*^ iilifWrfi'dU \
^ 3?^ ^ 111
. ^ gif ^ftrjf cF^
I ^ ^ ^ ^ T^ I ^ 5T^
v3^ ^cicii'Sit ^ 4i<i ^frnV ^ ^ 5^^
Ppm- %, ^ ^ ^
% n 11
Fostered by sacrifice, the gods will surely bestow on you unasked all the desired ei^oyments» He who enjoys the gifts bestowed by them, without giving them in return, is undoubtedly a thief. (12)
JI#T —^ iraiT i6Jl4j ^ ^ IRFI ^ !iaiR ^ ^?farai
nfitwi tl iTffir 'n?R ^ ^ ^ ^ 3 ?r& m
W SINTT 55?% 51% 5% Jiiffli 5i?rf gt? 3^5% fcfsflq ?rfk
l«*l *pf 55?% 5T% ^ f%^ ^?% f—
55lRl«ffllRRJ gap^ t
g35j^ % FW 'JNI % I 1^11
w ^ ^ gq ■3?pr =n^ gw ^
'ipff ^ g^fj 5r snfr f #t ^ wfr ^fpr -suw
STfk cfR-^ ^ ft 3T5r qcBi^ t, t ^ SlrT ?gTcr t I I 33 II
'■SI
fv
■ I-
■ It
.‘.'ir
'-^r'
’ ■ ■ ■' »*
ir
'V
4-
f'
W'-
!
.#
■'W*-_-tiiL.
The virtuous who partake of what is le^ft over after sacrifice are absolved of all sins. Those sinful ones who cook for th-^ sake of nourishing their body alone eat oni sin. ( 13 ^
-531^ te!T M % HIT ^ ^ fiPr ^ ^
73% ^ *iir ^ ^ irf!mK=r ^i7?f ?—
3t5ii^*iqPd I
Jm: 11 ?»11
^ ssiiwflg 5 *ra^i
931 ftcq nf ^fed^ I 19!< 11
sn^ ^ ^ ^ t, ajsr cF5t 3?^
ife t t, ffe ?i5r % frdt % >3fk Zi5f fSrftw
=fHT ^ 3CH^ cfrar % I cpf yj^cjjii 5i?r
cf^ 'STfcHTSft M<HlcHI ^ 3?T^
5<3?T 51FT I % % ^4=-4|41 wr
■ar^HWicHi 11 n
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence
— -
r. *'.
•s>;
ytr.:
the alhpervading Infinite is always present in sacrifice. (14,15)
W ^I'hK ^3> ^ R*rf?t ^TIT RT 'Jit 'it*iiwi ^ *451 ^ Jjfffte^r
'tJP'fit 31^ 3?r ^ ^ a(q?qsMia(fl| ^ 35 ^pfe ^ ijj
^ ^ ^ til'll 01 mi q>cf«l-Hm-l ^ ^ f^F?F ?—
’J? H«ilnn ^ra* njqJqJle JJ: I
aiMi^ftftiqHiHl qpf ^ 1111
t qref! 3fr 5w ^ W’ff m<*^< i
% w-qf^d 'qsF ^ ’3I3=gcT ^<ddl ■srsifg;
arr^ cb^ w qrwr ^ srcTT, m ^Pa4T % SRT ^ 3^ Hraf fr
^sfkTT % i I II
Arjuna, he who does not follow the wheel of creation thus set going in this world (i.e., does not perform his duties), sinful and sensual, he lives in vain. (16)
51W ^ fiRIRir M % % 33^ HW # ^ aipR ^ ^
M ^ qr t ? ^ qr'Trw 5 fM *1515?^ ^ ^ ^
^ qr qi^q 3 q t—^ f^
S5TN)f ^ 3r*TR ^ 359 ? ^ 9t!5n^ t—
ijWlrHtl^l'^q Wldldl^'dsq I
aTR*F^ W^tdWW qjpf I9a||
tr^;3frq3sq-an?qr^#Wqq^qT?n-<^
.•- v; 'tf ^
'^J
f]^-‘
m-
i!
m
m
m
vi
cf^ cf5<^oLl ^ %• I I < 5 ^ II
He, however, who takes delight in the self alone and is gratified with the Self, and is contented in the self, has no duty. (17)
^ ^?NwT 79^1
H 119t; 11
^ it%3r 75^ % I ^sn- ?r«5if ^ ^
’ft ^sf cCT IT^
T??IT I I 9t; II
In this world that great soul has no use whatsoever for things done nor for things not done; nor has he selfish dependence of any kind on any creature. (18)
^ ^ ^ SR- ^
^ 'TTWIT g5t snP^ ft #r sn^, fRj ^ mjf ^^ ^
W«R ^ ^ 3J355PT f5r:?ftT«f ftift ^ ^ ^ q^ftl^
« ^ftar ^ gft^ ^ f$|^f gnw ^ t-
3#i gjBnft
'-rrr^ i.:
.v?w^
CmiTr
" >♦ .
«FRf ^ ^♦iitit I
119^ 11
^ Pl<-d< 'STmlrh ^ ^
chJoq ^ c^ T^ I cPTT% v3TRT%
^ ^ cF^^ g'3TT WTTW ^
^ ^5fRTT % I I 9^ I I
Therefore, go on efficiently doing your duty without attachment. Doing work without attachment man attains the Supreme. (19)
JRt’T —1^ 95fR|} ^ *iMqin, ^ sit ^ vJnyfrb % ^dcT ^
*13<STH^*iiwi ^sir?r^ sirtt i, sr^ g? iriut^5^ ^ fci^ S5>f ^JRT vjfqa
fe <iRiRs*{i(t«idi 5Fran?q: 1
511'TI'^'I ^ ail^Rb cb46KI ft
qrq cBt !7T^ gq «r I ^
gq 4t cRt #)■ % '3T2ifg;
3 ,^ 'R’f 'tx.'ii 'iRia % 11 90 11
It is through action (without attachment) alone that Janaka and other wise men reached perfection. Having an eye to maintenance of the world order too you should take to action. ^ 20 )
' 'i-
•v
■ ^'ir'./
^ ^ ^ Cll«b e[5t \iil< ^<aci ^ ^*iT ^ «?)<»ll viRia
^cfciraT; 'Tf ^15 (^gmi t % ^ ^)T% % ^RlT % ? 3Rn ^RT
wm^ ^ ^ t-
B JRjRm n=»ii
5W 3ift-^ <3|M<U| %, <3P^ 5^
’It tw-t^nffaii-cxui f I cj^ :3fr ^ jtrw cR ^ t, ^FT5?r qg^T <Hg<i<4 ^ % ^g<HK SRcT^ ^ ^3TmT % I II
For whatever a great man does, that very thing other men also do; whatever standard he sets up; the generality of men follow the same. (21)
-5?r ^ R?I 3 ^ % 30^7^ ^ if I 5 31^ #T
HH=ll'dH«ll>d4 ^ ^ 11 !R 11
%'3T^ ! gfr #=it ^ ^ ^ ^ ^cfoii % ^ ^ si^ ’tt iTF^ lit^ cRg <3mF^ %, ^ ’tt ^ ^ ^t sIWdI 4 I I II
Arjuna, there is nothing in all the three
worlds for Me to do, nor is there anything worth attaining unattained by Me. Yet I continue to work. (22)
cKil'f^b % qrsf! ^
cRiff ^ 5 t cwl'f^b ^T^KT,
^ IPf>R % ^ wf cCT cl^'
f I I 93 II
Should I not engage in action, scrupulously at any time, great harm will come to the world; for, Arjuna, men follow My way in all matters. (23)
. s
^ ^ Jrar: 119811
cTSfT^d dHW M'jII c^HiVLcb<^ cTTciM-^ I I 9X II
If I cease to act, these worlds will perish; nay, I should prove to be the cause of confusion, and of the destruction of these people. (24)
aSss5s>Sil®^' 't*' - 4
^ ^ ^ ^ v5*1^l cMIM
^ ^K'^l 5t^ hR'^IH W 'SITT^ v 3?T?^ % ^PRf <?)<<^, cll^'l^$ ^ ^ ti^<i fcT^ f^f^d
^ Nii^i?<4'?>cfot|dl ^ RfcTTR^ ^ 'ST^RR 'Sff^ viHJ^XD C?l^ ^ ^
§II*T1 ^ «?)<^ ^
^RBI: 'b*(''‘<Rsf«i W ^«IFti *JRrI I ^*lffeafWi!IW^t^«<?l^<!lT<*^'ggq I 19S! 11
t ! cfijf if <3TRRR gq 'SIW^SR'
5Rf^ ^ t, arraf^ fSiAUf ^
^■U^cb<-Tr^r[?^5'3TTvi^ McbKcb4cI^ I I II
Arjuna, as the unwise act with attach¬ ment, so should the wise man, seeking maintenance of the world order, act without attachment. (25)
5T SR^^UFIT 5fc4flffRI*( I
f^SpgrR: I I =Sll
M<HlcHI if ftsTcT gc^ WTRff 5^
■cliBi) % cf? 9Tm f^l%^ cf54f if Od^Hfrt? Sl5llPl4f cl^f gfe 1RT <3T8lf^ cfiiff ^ or??^ 3^ ^ Pffg ?5Rf 9TTW ^
cb<dig'3n'^3=r%iff c[%ffch-<c)icr 11 11
A wise man established in the Self, should not unsettle the mind of the ignorant attached
'3f®m
to action, but should get them to perform all their duties, duly performing his own duties. (26)
SRFT -W SraR ^ ITFft ^ ^ ^ cTW
^ <b<^ ^ ^ wW ^ ^ ^ 3I^{ST ^EfteraWt ^
^ Rfciwr I—
B^s g^: I
^ cf^jf ^ jfcfjR: ^ 5Tc^ ^ gnff
&l<l 'Snfr % ^ *ft r^tlchl '3T^:c(5'<u| vST^chK
% ?t ■^ %, '3T?I|41 ^
iRHdl % I I II
All actions are being performed by the modes of Prakrti (Primordial Matter). The fool, whose mind is deluded by egoism, thinks: “I am the doer.” (27)
y«|cb4[^^TPPit: I
3^ 3^ ^ ^ ^ I 1^11
! 3^ 'Sfk ^ f^mr^
^ 'jIm^ qieii 5ii"iql''?l yr 3^
^ TI" t, ^ ^3^ '3 TRTtF) ^
4i
He, however, who has true insight into the respective spheres of Gunas (Modes of Prakrti) and their actions, holding that it is the Gunas (in the shape of the senses, mind, etc.,) that move among the Gunas (objects of perception), does not get attached to them, Arjuna. (28)
^ ^ ^ t ft? ^ Wtioi 'siai’fl ^rjofr
^ 3°tT ^ <3!trin^ gq
5r ^ ^ 3nw %, 3^'jj'iw ^
3??jiPi4T ^ !3n^ =rrarr^
fTPft fel^lgld -^ ^ 119^ II
Those who are completely deluded by the Gunas (modes) of Pralcrti remain attached to those Gunas and actions; the man of perfect Knowledge should not unsettle the mind of those Insufficiently knowing fools* (29)
gt ^IpiNT ^ ^ ^ 55*IFF ^ ini^S ?5r ¥fPR
gn 5® ^ 3ITSIT
fi
$2
gsr ■sr^ariHV qwFTT ^ gq srt
qjiff Sl^ g5r ^ -31^ ■3TT5l!<f^d,
H^HdKfld !?|ch<i^<A=h< I I ^o ||
Therefore, dedicating all actions to Me with your mind fisced on Me, the Self of all freed from hope and the feeling of meum and cured of mental fever, fight. (30)
^ JTifjrc 3^ ^ ^ntpT *iw^ ^
^ STTUT ^ ^ ^'I'N
^ ^ JJcJpt? Rd4HdI^fciPd HFRlsl
^ <^*0 '^T
#1^ WTO W TOT <3T3?rTO f, % ^ TOjyf cBiff ^1" TgS :3TT^ t I I II
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine arc released from the bondage of all actions. ( 31 )
5RPT —W ^ «h<^ ^ W <^awi'»J< '3R’ vitl<i
^ ^ »ra*(l
11 ^ 11
TTTg ^ gST ^ ti1^ll<lM'J| cFJ^ gq il^
^ irar % ^ ^Era% "t, ^ ^ ^
^“iyf siRf 1139 II
They, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge, and lost. (32)
SR^r —9ei^ ^ ^ ^ ^ ^ ^ '3l3?fR ^ ^MT ^ t[
srrar %? w 'tt ^ rHsiiyi ^ ^ ^ ^ ^ ^ ^
<4iPn ^iPt Pine? 'fcR'^Ki 113311
^nfr srF>ft Mc^fci ^ iTr<T ^ t -sTsifg; ■sr^ ^ q^cfST gq cPf f, W=T^'*ft <3rT^
J?c^ ^ Oig^K %2T % I PR RT#
cf5r 53 cpirT I I 33 II
All living creatures follow their tendencies; even the wise man acts according to the
aitzim
tendecies of his own nature. What use is any external restraint? (33)
jjRfT —w ^ ^ ^ ^ t, <it ^
^ gqr ? w f^ntrar ^ ^>5^ t—
^rnl^ 3raR«i#l
?I#f g?RTn#^ MRMp«Fft 11 11
% <3Tsf -sTsifg; M^^b' ^Paa ^
fcrw ^ TFT ^ fM gt? R«itt f, Fg^
^ ar=Tf ^ ^?r ^ f€T ?PTr % aPfr
^ cb^l“T FPf ^ RF^T cbT^ ?T5
11 ?« II
Attraction and repulsion are rooted in all sense-objects. Man should never allow him¬ self to be swayed by them, because they are the two principal enemies standing in the way of his redemption. (34)
SRPT —^ 31^ ^ *B if ^ ^ 'SIT ^
f^5n^ ^ 3IW §aiT 91Tf^?PPI ^ if ^ ^ TFr-t*? % ^ ^'Wli
I, PfR 3 n^ 3s ^ ^ 3 n§TT ^ ^ tI t ? 5^r ^ ^>5^ I—
^yi'WSFif f^3^: ’PMMfrWjRidl<J 1
R|SH Titapif 11 ?< 11
'3i'ct5l TFbTT 'STr^nT’T ^ TTT^ ^ ^
g’iRftW ’iv ■STFTT grf% I <31^ Spf ^ rit ’T??TT ’ft ^^^luicbK* % #T ?F)r Epf ^ ci?r ^ crrar % 11 gv 11
One’s own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of one’s own duty brings blessedness; another’s duty is fraught with fear, (35)
jRf*r ^ wr ^ ^ ft ^ ipf ^ ^ ^
ajm®r ^ ^ £i^ % 11 ^^ ^ ^ ifl: ^
^ cnf ^ qTMrajT ft ^ ^ ^ t
3 W %=t ng^ptesf iiFi ^Rfer ^35^: 1 3)l^*unPl ft4IRids 11 ^ 11
-ar^ ^ cgcnr! grt fer ^ yiB?iT §'3rr ^ fii^TiicdJK % gpiT^ gq; ^
Pb<sp^ ftftgr ?tcR?: qr^" qq qj^grr
% ? 11 35^ II
Arjuna said : Now impelled by what, Ersna, does this man commit Sin even involuntarily, as though driven by force? (36)
ajGjm
^iTOiggra
<1^ TJ^ <'iil^'<W5^*<'<S I •reisfpft *i6wi*m ft^i>Hp|ft ^R**!*! 111511
<'jflit'j| ^a^T^far-q^cFFT a?rsT %, !i5 siifT =rraT 'Sreifg; ’iW ^ ef>^ ^ >3T^n^ ^TcTT ^ ItfT %, ^ w
1=nspT ^ tfr 11 3a I!
Sri Bhagavan said : It is desire begotten of the element of Rajas^ which appears as wrath; nay, it is insatiabie and grossly wicked. Know this to be the enemy in this case, (S7)
iR^i i| ?riT?^T antff ^ ^ ^ R3«r ^ ^ ^ ’rnit ^
AM ^ ^ 15 H >R HF l%M t ft; ^iF 5n*T ^ ft^r qrir
^ H'ld piwr t ? aw dH srt ^ If ft) *if h5«i ^ 5R ^
;3^l’ oi'Hi Ninf ^ ^ ftifl ^cii %—
iJ^FTftFff >1^ gi
n*f^ 113t; 11
5lc|5n; ^ OTplr ^ ^ cfifaf
5traT % w f^ SFSR ^r *nf scjjr T5?rT %,
ati twH ^ aKi sin <.501
t 113^ II
As a flame is covered by smoke, mirror by dirt, and embryo by the amnion, so is Knowledge coverd by it (desire) (38)
^ ^ '7^ ^ vjTlt sii'i' ^ ^ICT ^
^'7^ ^ ^ ^ ^ 5i{si ^i5nfr
anp snPRt
<wmsi|>'i ^ii^eii
-afrr % ! i^r >3#^ ^ ifpcrR afjjft ^
^ ctT# cCTtl^ snl^raf ^ ctff ^ SRT efsr sTR scf>r garr t 11 3-t i i
And, Arjuna, Knowledge stand covered by this eternal enemy of the wise, known as desire, which is insatiable like fire. (39)
fftfn' —IR5IT WT ^ SRI ilTT ^ 3^ W a'TRT ^
3^5*7" ^ 'itti 5RtWFT 35^ 5RT ^ *111^ 3FI% ^ H9tJi ^Ofiicl ?—
»rI I
mwfR
RT <3ftT gfe—RfRgPT =B? vilR ? 1 5?? cfjpT RT, 51 ® "^K SHT
ft STR =!^ <31R5lft?r aftWTT ^ Hlf^d
I % I I «o II
The senses, the mind and the intellect are declared to be its seat; screening the light of Truth through these; it (desire) deludes the embodied soul. (40)
STEPT —W? <4)1 ^ ^ ^ ^ fe'TT thWl %,
^ ^ p|)TRvE, 31^ OT ^)IWr ^ ^ ^ gt? 3%
^TR sici^ ^ 31^ ^ <111511 ^
RRfH inrfi 5iHi^5imivi^ 11 «911
^ f^^lFT ^ cR^ cH^ Hl41
cFjPT ^ '3T^5'^ ft TR I I II
Therefore, Arjuna, you must first control your senses; and then kill this evil thing which obstructs Jnana (Knowledge of the Absolute or Nirguna Brahma) and vijnana (Knowledge of Sakar Brahma or manifest Divinity). (41)
JRPT 9#^ ^ ^ ^ if ^iwr 911 ^ ^ WI fET
^ 9fer ^ t 31^ JR v^R ife 'R ^ 3rf^R)R I ^ SRT 3)R^ ^jft^TRT ^ ^ TST % ?it ^ if ^ ^ ^ ^ ^ ^ ^
% 19f2Br ^ ^ ^ ^ ’prr; 3nRT % fq 3nctR?r ^ ^
^ t-
$fa^l l t»> l 'P »H:|
qa gfeqf gt: w i i^^ii
^«*T 5B§% t; 5^ ^ qt t, *1^ %
’ft q^ 5fe % '^ 5ft jfe ft ft)- ■3F?sRr % -sTiw % 11 «q II
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is he (the Self). (42)
JT^tn *PT^ ^ ^ fl^^ngiiR 3n?n ^ trfw: «{h^m Iff ^
>1^ it 'jf WRj*qi?inFn?Hi I 9i3f ^ipreq itrriii«m
ft ftt '3Tsif^
■3tcir?r ftiss ■an^n eift sTRcfR ^ srt
^FT cift ^5fr ft ft ^ wq^iq'
gsjTT ?T5 sfft qR 11 »3 II
Thus, Arjuna^ knowing that which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of Desire that is hard to overcome. (43)
*4*11*11 5tm 4^*j1SEqR; Hill
'Vif'f-
3ttznft
sn? *<^Rwi'*5isl4i^ 11 3 11
^ cR^ «rr, % 'STT^ 55r tf^nE^
#T ^ ^ >31^ 25r ^efit f 5^0^ ^ 11 g 11
Sri Bhagavan said : I taught this immortal Yoga to Vivasvan (Sun-god); Vivasvan conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvaku. (1)
tPF!' 3P? 'TnM-ffFT araf^ ftl? aJT, 5f^ #r HPf ^
^ aF3% ? 15H ^ ^ ^ ^ ?R^
%! 5^ffri^ ^ ^ ^rnr 'siM'?i4‘^"4iti <hi *prr % l
jp^iT »ni^ 5^. w^ ^1 ^ g# w Miof
g!rr*f ^ ?5tl^ ^ 'i^f *n44l<! ^ gpISt aRiltcn
^ ♦idni 11 ^ 11
% H<-dM <S{^ ! ^ 5IW M<^<l ^ RF^ ^ #T ^ ^jTRT; ^ ^ ^fTT
W^ I I 9 I I '
Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rajarsis (royal sages). It has, however, long since disappeared from this earth. (2)
^ Wi W ^3?I Jftw: 3^RR: I m^sRi ^ ?raT ^ w I ? 11
^ itrr ’T^ <3ftT fSr^ %, =T^t qw
^ft*T Oil'll «t5§l %; cKilRb
^ % ^«Tfg; 3^
% lU II
The same ancient Yoga has this day been imparted to you by Me, because you are My devotee and friend; and also because this is a supreme secret. (3)
^ : I8s
JRfT -;3q^ ^ t IT3<2T ^ ^ »IW^
?fr 3nft SRTST ^ n^ §q t ^ ^ ^13 ^ ^ ^ 1 ^ t; W
%r ^ g^?r ^ ^ ufcT ^ ? 3?^ ynmn ^ ^rw ift wr^ ^ aracnr-^f^
^ ^=1^ IRjR tl*151^ ^ % 31^ 3^ %—
>31^ vic|M
3m ’mft 3m 'R 3m ^w^rifiF»n#n mn^ 11«11
3^^ '3IN^ 3r^ # <3TctHt^—onff
51^ W % #T ^ =CT =1^ 5?T^ % <3Tqfg; Cf^ % <3TTf^ ^ ^ SIT; ?IW ®f w ^ ^ ^ fsp >3IFT ft % SfT^ ^ 'SUfit ^ ^ % SIF sfTT cf55r SIT I I « II
Arjuna said : You are of recent origin, while the birth of Vivasvan dates back to remote antiquity. How, then, am I to believe that You taught this Yoga at the beginning of creations? (4)
TOT —TO ^ 'ijs^ TT ^ ^Icl^ vJiM*?) <i4§icil
^ TW3 ^ t-
^ yi^fldiPi 3miPt TR «n^i Timi ^ ^RtPi ^ R Ir tori I <i 11
^t'TOsnr t 'TOrFT 3T^ ! ^1^ #T
K*^ 1
mi
m
m
:5p^ ^ ^iSf W I ^ ^3TT^,
f=l^ ^ vJlMdr 4 I I <;; II
Sri Bhagavan said : Arjuna, you and I have passed through many births, I remember them all; you do not remember, O chastiser of foes. {5)
JT#T - ^ ^ ^ ^ ^ ^
^ 'i|’*l Rifl 1R5R ^ClI ^ 3n*l^ ^ cWT ’SfSif % 'fl'*1
pr ^ *rrap^ ^ •’tmiA t-
31^' #M«l|WllcHHW4l I U 11
^ srsraT ^ iter gq
?rRW yiPwf SRT iter gq # 'arrit cir '3rslt=T’cr?^^ -arrit qt^wrar ^ itm"
t IU II
Though birthiess and deathless, and the Lord of all beings, I manifest Myseif through My own Yogamaya (divine potency), keeping My Nature (Prakrti) under control. (6)
(r?tn -p[ ^ ^a" ^ ^ ^ 'n ^ fSrarar ^ t
otF fe5r-f^ wr #1 ^ w swin wr ^ ^ I w ^
^1" wl'ftf ^ '*«icin ^ ^ '3^?^ tp—
u
3I®IW
d<lcHIH ^3n«i?q 11«11
% ^I<.cl ! ^ ^Ipi '3?!< '3 iM*T
ife ?l# %, €t ^ ■SR^ WT TERIT
■areifg; <HicbK ^
t I Us II
Arjuna, whenever righteousness is on the decline, and unrighteousness is in the ascendant, then I body Myself forth. (7)
q R^ i " nq |
spRR*n<HwRt ^T*raift 3^ 3^ili;n
Wg 5 ^^ ECT '^><^ ^ , ’TTT-ERjf ct5<.^l
ETTcft cf5r f^ST ^ fM -sflT spf ci?t <31^ ^ ^ ^srmr ^ ^ 5 T- 5 T ^ 5RR3 goiT
EfRETT f, I I II
For the protection of the virtuous, for the extirpation of evil-doers, and for establish¬ ing Dharma (righteousness) on a firm footting, I born from age to age. (8)
— 5 ^ ^ 'Sik v3^3^ ^ ^4 h 9)<<i OT"
^ ^Pff ^ '3 S\t 4)^ ^ Ro^OI ^ ^ W ^cieil^ ^-"
3 RI ^ q ^ R«i|A 4 5 it ^ rlr^H: I
^ »n^ IK11
toi^ ! ^5T^ <3fk cFf f^-3rqi^ f^r4^
altr 'SR^rtcRcR^—5^ HchK ^ dxq ^ -JIM
^ %, =fF 5rtk = 1 ^ ^^TFFfJT f^RT ^3T^ nr^ ^ 5 tcTT, 5 ^ €t STF^ StTfT % lit II
Arjuna, My birth and activities are divine, he who knows this in reality is not reborn on leaving his body, but comes to Me. (9)
JRT^ ~5^ ^ 'Jl'+I 4 »hT ^ OT^ ^ Rom <1H51 ^ ^ ^OflNI
■Rr%, ^ 3 riR wq^T t ^ aiT T5T1-1^ qRf ^ ^ ^ t-
41 d i <HW<<iblq i *FW qig»nf^idT: 1
snqaror q^qrawrai: 119011
TFT, «FT ^ fRl-q TFfqT . ^q^^#T^g5T^3FRTpH'i4d>felcrT5%’
^ '3ITf^ T?% qgcT ^ ^TtR viy,'4Tb sih^pm ciq% qf^ ftqTT TcF^'q fr 5f ^
t 11 90 II
Completely rid of passion, fear and anger.
vSItmq
wholly absorbed in Me^ depending on Me, and purified by the penance of wisdom; ;| many have become one with Me even in the past. ( 10 )
01^ ^ ^
t. ^ 'iiH-tiSttl »nt5f Hiftr ti i^r 'll ^ly tenir MI IRIR ^ ^ ^ Ptatt" ^ ^5^ J—
^ ’wi »rf Jiq*p^ (Hiw^ I
»PT jgHn: ^j^isiiwn
% Sr^ ! ^ TpffJ jjgjp; VI^ f ^ ^
^ OTcFt l\<*){ < ’T^RTT ^ cHJTRj *13®^ ^ HcfjR ^ ^ iTPf cf 5 r cf>^
f, I I 99 I I
Arjuna, howsoever men seek Me; even so do I approach them; for all men follow My path in every way. (H)
IRR -qft ^ I, Pk ^ ih> 3 ^isfT ^ gqRRT ^
‘'JttS If ? ^ ^>5^ ^—
«b4''u Rife q'fl’Ti ^ ^qait |
*n3^ ^ 119^11
*■13'^ #=i; ^ cFijf ^ ctt^
^ f; ^3iTc|?^
cFif % Rife §ff5r Rra' ^1^
% II
In this world of human beings; men seeking the fruition of their activities worship the gods; for success born of actions follow quickly. (12)
«(ddN I WI 3?!^ ^ ^ ^ f^czrar m tl*15lNl w,
^ ^ arRR’ R<3ciicb< 3^ ^ ^ f^aiclT ^
t—
^Ijju4 W ^ I
?RJi cbdUnP i *n f^JR«ih»iaw 511«11
siWT, «rf^, cT?^ #T ^jcT—^ 'sr
3^ <3?tT % fcPTFFj^ iR: sni tett
"fFIT % I w 51^1^ ^ ^
^ T? # g5T 'SrfcRTSft WT?^ 3;=lltdq ^
<3?cf5^ ft ^JTFT in? II
The four orders of society (the Brahmana, the Ksatriya, the Vaisya and the Sudra) were created by Me classifying them according to the mode of Prakrti predominant in each and apportioning corresponding duties to them;
though the author of this creation, know Me, the immortal Lord, to be a non^doer, ( 13 )
^ *n RiuiPd H ^ ^ I
’ll ^ ^sq%| I9!i)|
^ -??r STcBK 3f)-gf-^ ^ ^
f, ^ ’ft ft ^ fEf^ ( ( gg II
Since I have no craving for the fruit of acionsj actions do not contaminate Me, Even
he who thus hnows Me in reality is not bound by actions-
M'lqjg 3f^ ^ f^aniT ^ ^ ^ ^
^ ific^ ^ ^ gggf^ti
* SSS^ t ’ft jfcBR ^jthcb^ ^
^ % 1^’ft 5Rr ft
^ ^ ^ 11 If
Having known thus, action was performed even by the ancient seekers for liberation;
therefore, you also perform such action as have been performed by the ancients from the beginning of time. (15)
iraCTpr 119^ 11
cRjf ^ % ? '31^ cPTT % ?—
cf^ ^ 5W »fr Hlf^d ^
^5TT% t I ^ cb4dTd ^ *r^fr4Tf%
cfjfnT, ^ 3T^ % ^TSifg;
Cb4s|--£R 4" ^ 'dll'll 119^ II
What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effect (binding nature). (16)
JRfT W'INd: HR % % 9IT^f^flcT ^ ^ ^ %
^flr ^ ciiPT ^ ^ ft vj|ch4 %—4l(fd ft^ ^
5^ vjIHHI ^ t ? fdR 51R ^ ^ ft qiw(^<h ^-<3R54 ^ Ppfq’ gff ft ^RRclT,
% OT^ ^ ^ 'JiNW'Wii % 14 n ^ «b<^ %
t-
^teaj g R* 4 “|: I
^taaf »i55n »jfit:ii9'9ii
3|tZIR
cb4cbi tfr yiFRt wrfM afk >31064 osr
4t I ‘ofri^i}; ^rsjT Pif^iS 064 m 4t Mimi rn1%q; owl% £b 4 It
%
The truth about action must be known and the ruth of inaction also must be known; even so the truth about prohibited action must be known. For mysterious are the ways of action. (17)
WT —W «?l?r ^ ^ ^ 37^" ^ fM 91^
nflffl'Tit i3Tif ain't! siffi5n ^ arjtiK V'wi^ frf^
if^
*4''n**t n; ^ it; 1
^ jfem-n ^ gffit n »; 11
^ *T3'S2T eb4 4 31o 64 ira'eii % ^ >31064
4 o 64 %, oj? H3<zff 4 ofh: =T?
qWt ?ITrRr o64f o!4 o6i4 oIMT % l Mo; II
He who sees inaction in action, and action in inaction, is wise amon^ men; he is a yogi, who has performed all action. (18)
WT —^ h^jk ^ ^ 3 ra*f ^ ^ 59 f!r qji 4 i ?4 aw
wtjn) 5^^ ^ aitt'icil ^ n'jf'H xlfl" fil*W ^ ?—
tRI|! 'rt^ g«n: I mil
r3iy45' ^Ff <*>ihhi
^ ftcT f cTSTT Wm ^
3Tp5T ^ SRT it f, OT ^Pt
’ft ql^sa' qjgft f i I St II
Even the wise call him a sage, whose undertaking are all free from desire and thoughts of the world, and whose actions are burnt up by the fire of wisdom. (19)
91^ *»(m><!Iiw R r <sigvi l Pm«m: i
*4'H|PlH|TiliPl ^ fti’P l ^^hiltrl HSI I=i0|l
^ 3^ ^Twr qiif ft #T ft grrafe
gq ^8jT WT ftftTT it arrsw ft fti?r it w t <2ftT qwi<?Hi ft %, cjw qtftf ft
’rftNfirr sift^rr ggir ftt di’W'i ft ^ ftt
I I qo II
He who, having totally given up attach¬ ment to actions and their fruit, no longer depends on the world, and is ever satisfied, does nothing at all, though fully engaged in action. (20)
^ ^ 7!^ fjfi
^fe^cT pjt^SfUF ^ Ipi^ 9n^ro**icf ^TSTp ^FT ti*iw oytCTl §3IT ^iFft 5^
^ ^t? *fr ^tm I ^ ^ '^^fTT I 5F ^ ^ H?*T ^J3?rr ^ ^
ITpfr ^ ^ tflt|<b ?ft R^4-^R|R|'^‘ <A\\^ 4>hT ^ ^IPT
^ Pt^BFFir^ ^ ^ <3r^R Wcl T|^
^ ^ iTPit *T^ ^ ttiti^h ^I^r-m'iili ??fF ^ ^
^ift^ Piqle ^ f?T^ -STri^ ^ 1^ ^<qS ^ ^
pRT?fWrlf^nt*n ?JItRI^R¥ 5; i
?nfk' ^ ^ 4 «iiHli^ R>R>*J«<^ M 5 » M
PSi<Hchl ^ ^Psiff ^ ^Tf%^ ?TfrT
3?t^ g3TT % #T i^ra^ ’iW cf?r ^inirt «bt SR %, ^ '31751 Kf^d 5W ^sra' ?Ttk-'?FSF«ft s^f SR^ g-STT ’ft S^ ^ RRT 5tR 11 ! I
Having subdued his mind and body, and given up all objects of enjoyment, and free from craving; he who performs sheer bodily actions, does not incur sin. (21)
lRf*T —w f%5 ^ ^ fe MiHItHl ^ ^
“(pf ^ ?i?;^ ^ 5fil^ swt^ ^ ^5?n cn?i in’wH ^ ?tnw ^ !iFT ^rarror,
StraftRf^ ^
Jf It ?i^ p? 113IW »PRF^ ^ (^ssit tf 1%^ ^ ^
^ ^MT If ^
' I
'• • • ; [•
'.t
V'.'
^F-
i
m: ^ i n
f^RT^f ^FT ^en ^ 'TOT %, ^
orrf^ % ^rf«TT '3 t^ ^ tot
■p
%—^^TT aff^rfe ^ ?nT cfrar
cb4ifl'Tl cb4cb<dTg3IT’?ri3Htl 11^^ II !
The Karmayogi, who is contented with whatever is got unsought^ is free from jealousy and has transcended all pairs of opposites (like joy and grief), and is balanced in success and failure, is not bound by his action. (22) ,
^ IR^ 3<53T t SRiR % 5^ ^ "T^
<1 i(RI t t '
iRRTRjj grR^i aHraft«ra^: i
iRirara^! BW uS^!!# 11 sj? 11
aimRb ^«n ^ ^ %, ^ ;
is'inr^ ^TTOT % TftcT w %, I
^cra'^yHKH ^ cfjjf cf>T4’=tT# ^ ! ^r«5>f ^ 1=1 fr ^ f 11 -r? II 1
j
All his actions melt away, who is free from
,•/
<%
'»g*f vfWW
i-
attachment, who has tio identification with the body and does not claim it aa his own, whose mind is established in the Knowledge ; of Self and who works merely for the sake of sacrifice, (23)
IRfn “'1^ ssit?) 51^ JCTT ^ ^
fl" 'Jlltl |f I qpT iqpi yUpi Sr Ffefjf •!)<*)I *f5r t 31S't) ^
^ ^ ^ ^ frl^ *4 t, ^ IT?r ^ ^ 3r^. 3IT«W. W^iFT ,
3?1t sRRirfii 4) 'JiJttK f^RRiT t: ^ t ^
^ fe*naff ^ ftniiit*} t
'n^ 3W FT^Wtl Jpfh^ 5RI ^ !5II^ q# qr^nefr
?(jJ Htf^ ^ ^ WiT IRff ^ ^TFT it f—
awrH BJT IRRI
^ a^jai a?ra*hnnf*nf It!»11
f^RT iifr # -arW srqfg; ^ snl^ w?t % #T ?=R 3TT% liW 5f3T w?r % ?r«TT siejw cBrjf ^ un wsrm if ■sngf^ ^ I ^ ■iff WIT t—^ 3 ^ W 5 r WJif ^ f^ERT WT^ wpff SRT sfTRr ^jirir wPw w^
# % 11 R» II
In the practice of seeing Brahma every¬ where as a form of sacrifice Brahma is the ladle (with which the oblation is poured into the fire, etc,,); Brahma, again, is the oblation; Brahma is the fire, Brahma itself
■>sa?;
■^X
-.
the sacrificeFp and so Brahma itself const!' tutes the act of pouring the oblation into the fire. And finally Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice. (24>
ntf'i —jjw f?r 5*fM *Rr w <i4'i ^Ei9 ^ ^ *(?
dir ai?n‘-*TT*n?n % ^ sr^ t—
Jiif i
aw’iR’ft 11 ^ (i
jjWWR ^cRTT'3?f ^ ’^iRWT W W ^ ^T^Wrfcr arj'SEFT flljtfT ci>^ ^
M<sieu wr^qr ^ >3#^ if ^ ?r?r
^ SRT ft anw ^ ?i5r 55 r- ci5^
? 11 II
Other yogis duly offer sacrifice only in the shape of worship to gods. Others pour into the fire of Brahma the very sacrifice in the shape of the self through the sacrifice known as the perception of identity. (25)
3frt ^ ^*4*1 ^ ?ta*l
WT ^ ^ ^ 4itd t—
^SWvWSStWv
ngef ^ittnq
^Psi4Y^
^ ^ ^ER fcB^rr 'Sfrf EMt
#T sisiif^ fcPSRff ci?r fPatr ^ 'SiP^TEff ^ &<M f^^ETT ct5<^ ^ I I II
Others offer as sacrifice their senses of hearing etc., into the fires of self-diseipline. Other yogis, again, offer sound and other objects of perception into the fires of the senses. ( 26 )
^ -3?? 3n?RfirR%r W W ^ ^ WiTt t-
muHHfPi 'sjnr^t
3iich«^m41jih4I
^ fe^'Sif ci^ nrWf
?PTOr !sb'4l'3Tf sTFT M^hiRifl 3II?T ^fiPT EltT W 3TP^ ^ fER Ef^ ^ I Ul9 II
Others sacrifice all the functions of their senses and the functions of the vital airs into the fire of Yoga in the shape of self- control, kindled by wisdom. (27)
iRtTT ?p#raW ^ ^ 3R arn^ car
trta,
■0
j{S[)V
' -Jt' ■
:€“
sapranaql^ ^ipraR^rai^ i MM?rairRmn?g ^raq: ^ragcn;ii^li
cfif 5cJT ZTsT ^5?% t, Pbd^
^Ir d4WH^M =BT^ ^ t creiT ft5cl% ^ ^TF ^^’T 21^ cR^ cTT^ ^ ■^tr Icba^ ^ ^(^diRt sRTf ^ g?R ^T^TSfl^'T 5^ ?«fTezTRI WT fTR ^TsT cFF% clT# % I I ^i:. II
Some perform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts. (28)
iRiR ^ w ?f^r*T ^ h5w ^nr ^ ^ hp’irt't ^
fltJl ^ ^ H<h|< ^ ^ <l>t5 ?—
3rn% ^5^ JlW ^ ^ I
m*< i mH<l^il U|U|I4IH4(I4U||: I I % 11
Pl<<dia< |: m^TFirMf ^5% I
451 [^<1 W?il^ti4i5*i4i: 11 ^ 11 Rbd^ ^ ^ OIMHcll^ ^ MFIdliJ,
apqpi
/
%
‘.'Ti
fs'l-'- &Jmli
^ cf^ ^ 5rpr cn^
^ 'STTFT ^ ^ cF^ t <3?^ ft
f^Rrftcf <3nWR cTT^ ^TFTRTFT 5 ^
RPT 'Sftr <3iHM ^ '•ifcl ^ <|cb<^< Ml^H* ^ ^TPff
^ ^ f^Bm cfT^ ^ I ^
’HIhI ^ ^ ^ cfT^ ZF^ ^ \T|M^ cFi^
f I I I I
Other yogis offer the act of exhalation into that of inhalation even; so others, the act of inhalation into that of exhalation. There are still others given to the practice of Pranayama (breath-control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship. (29,30)
iRPT -w ^ ^ ^ Ji?mr ^ ^ ijsiT ^ ^ ^ ^
err»T ^ ^ t ^ ^ ’TWj; ^ ^
^ ?RRR^|
% '31 ^ sri)- '3^5^ ^
c^ arc^ 5rcr 11 <3ik ^ ^ ^7!:% ^ S^jisr ^ H^KT ^flcR
^ ^ % ? i I ^'5 II
Arjuna, Yogis who enjoy the nectar that has been left over after the perfornance of a serificc attain the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world he happy? (31)
5^^ wni^ TO ^ ^ ^ ^crai'5*ll, ^
gq: 31^ It 5tP t sto ^ ^ M
^ ^ aR ^Sm ii'PtftR 5^ f-
TO TO>ft g^i
5!*f3nf^^fe <1l'tl'lR«« IIR5I RnlW^t M ^ 11
^ 5T=H1TrR5 ^ ^ 5l5f =rpft
^If f?R^ ^ ’Ttr f I ^ ■5^-^ ^’=R', #S^T #7 qit snr ^ ^ otr-, ^ McBR: «Tr=r % STFm 3^ 3f3<5SR SRT ^ cRtfsR R ^ ^arr #r yiiii'ir 11 II
Many such forms of sacrifice have been set forth in detail through the mouth of the
4iu4m
t
M'. ■ ■ .1
f
\-4 ■
m
1-
t
■1/:
f
t#
Vedas; know them all as involving the action of mind, senses and body. Thus knowing the truth about them you shall be freed from the bondage of action (through their performance), (32)
- 3q^ ^ ^ ^ piETT % *1^ ^ ^ feqr ^
t #I-5fT ^IsT ^ ^ I qr iTRT^ ^ |—
^i4l'si<qMqiq$||^H4sl: TOR I
^ qpf in%
!Sc3TfTq'W^'3T?r?rT5TFTiTfr 'STc^ti %, trqr cfiif ^rPT ^
?rRlk1 ^ 3TTt t 11 33 II
Arjuna, sacrifice through Knwoledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kunti. (33)
H'ftR iH ^ 4w(w iPr^!RRiT^5?%ara''rrai^^?5i1^
iiFT ^ w ^ ^ isfffrr ^ ^ ^ iinf #7 tjjfr
^ 5TH M ^ M
- ^ ^ gT^qc;# ^ v\T^
■ 11 ?-. ■
cF^%ctM<HkHdT^^<=ll^ ^Tpft H^rdTT ^
cF^ I I 5« I !
Understand the true nature of that Knowledge by approaching illumined soul. If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge. (34)
f^TUcF^r ^Mqo< ^ ^
^ ^ ^ ^ ^ ^ 35T
H<HIcHI ^ ^<^'*11 I I I I
Arjuna, when you . have reached enlightenment, ignorance will delude you no more. In the light of that Knowledge you will see the entire creation first within your own self, and then in Me (the Oversoul). (35)
(SUtziR
^M*iT % ^ 3^yt 4tl<M 'BB' BtlHRs? 3^rfil
^ ifFr:?ft^ ffiR FcTfl^^Rni^n
^ g;'3F?T ^ MlRifl* % ^ <3CTf^ qFT ^5^ ^1^1 %; ^ ^fTFf ^
% ^efl'^Tfcl cTT vj1fj)j| l M II
Even though you were the foulest of all sinners^ this Knowledge alone would carry you, like a raft, across all your sin, (36)
IRfl —^ 'D' 'R>?l*f f^*?q ql^ ^ ^ ^ ^pf3n ^ ^
ft FRTI% % ^ 3«rM flirr I; Ijjf ^ f? an ^ *T?fq^ ^ ^
f^RI t Ifr BPZ ^ f-
siwiPhs ?wii i?sii
cFqtf% ^ "ST^ ! 3rP^ ^Epff eRf
flR^ vSrf?^
Cf^ ’TOWtr CB^ ^ % I I 5^9 II
For as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of Knwoledge turns all actions to ashes, ( 37 >
^ HM ^ ^ ^ ^ ^ ^ ^ ^ I*? 3W Hielc*^ «iaCTWI I W ^ ^ f^5liyi ^ ^IF dx^SlH 5lpft *T?I3^ % WT '2ffT
P i Rmw»i i (^ ftH ^ ^ ^nq^ SRT ^ ^ I qr g?r ^
^ ^ W 'T^ OPl^ 5!^ if 5^: ^ HR ^ ’ifiR !T^ ^ ’T'RI^ «ft4<4>i ^ SRT 4t ^ HR 3R^-31R RR ^ ^ R^T cR?^ t—
^ fl ?i|?r mRhPI^ f^i
4lM«R)ri: cbl^HIrHpl |?r;ll
^ ^TOR ^ 5TFT ^ ^RfTFT 'rf^ WT
R:R^ ^ ’ft ^ % I 5TFT c^ cRM
ft cf^ftftT % SRT f'SIT
'3FTft-<3IFr ^ OikHlft qr ftcTT % 113^ II
On earth there is no purifier as great as Knowledge, he who has attained purity of heart through a prolonged practice of Karmayoga automatically sees the light of Truth in the self in course of time. (38)
JRR -5ft JR5R ftW HR ^ ftfIftT ^ |q ftft^ Rlf^ ^ ftfSWtft <i?fT \JMW SR RRl^ftft HR ^ yi(^ % Rft ^ Piw^'l §Ci[ ftft HR RT Rft H<*1
?nf% ^ Rpft I-
«raraT5^ 5lH
HH TO 11 % 11
f^iftfetr, wsRqwn’ #t 113 ^
sTO c|ft TO<T ^tcTT ft sTR ^ STIRT gftRT TO
vRtZlR
m:-
. t
v/'i
i !
ft’ll ft <71+^ ^ ^
^TTf% ^ RF?T t\ ^srmr % l 11
He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowled^e^ having' had the revelation to Truth, he immediately attains supreme peace (in the form of God- Realization). ( 39 )
^ ^ ^ a^r iR ^ m 3iTf^ ^
aw ^ <3ftT tfjiiqmj flSt S-
3RI?«IW5VR?q H'yRI^n I
TO <Rf ST WPn?H: I tStolt
'TWsf ^ $ns fr STTcTT % I ^
*•3“^ ^ ^ ’re ?f1re %, ’T TOitre % 3fR q
% 11 »o If
He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness. (40)
^ ifit iiH mfe ^nwi ^?i5Tra?f, ai’4
W =Tm ^ ^ ag^aw if qjfvJWIF ^ ^ M
tJUT ^ ^ M a^r:^ ^ ^ IRf?!T q?EcV t-
i*>'
'illrH'l'tl ^ «*>*ilP( r^«l«^Pd M'MM 11W11
|: spf^ ! e| 5V fctfSr ^l" «Htd
cwf era- M Wl«f >31^ m % 'SflT f^RT^
fSriicF snr ^ ^ 9 t m: %, ^
efST ^ §15 3F^:EI5T'^ '^nS 3 ^^ ^ <^54 ”T^
^srt 11 as II
Arjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been torn to shreds by wisdom, and who is self-possessed. (41)
mi'( Pf^iTT ^ HSfftll ^57^ ^ ^ R"J(Cr
^ atrar ^ 'Twi; w ^ 'iKti'SK ^ ?-
tRURUHTnjji sIHiRiHIcHH: I
t ^ f^sicT w
^a^lHvjlPlH '3Fr% csr icl^cb fTFT ^ <1dc)K
snj 'HHcdw =t>44lJI Rqcr^ w
#T gs ^ ?a?T ?!■ vitT 11 II
Therefore, Arjuna, slashing to pieces, with
the sword of wisdom, this doubt in your heart, born of ignorance, establish yourself in karma- yoga in the shape of even-temperedness, and stand up for the fight. (42)
@ @
m
55" ^ ‘h4^t<(-P^ cUt ^ftepfri-f^rrar ^ %, ^Twft'r ^ ft
3K ^Nra* % I i^fM m ^raPT ^ ^ ^-+f"iji*i4lJr ^ w i!
srPt -tpRPi^ ^r ^ "jiBrnW sw ef^', tifefe
mPmi^ 3ITft ^ SRT 5Prat^'3Tnl^ ^ 'ft 31^
Prof^ ¥IIEH ^ ^ t ^TtPI^ 3W'm^
% # # g?Rir Pf)f*T ^ ali^r % la^j^r im t—
#«IRf fwi g^iqfif Tf I
fjl 11 9 11
<3T^ t cgiair ! '3TR % ^F^TRT ^
^ ■+.4-41JI Ei?r ir9f?n f I ^<d[^4 ^
^ ^ ^ ^ifr q=j? fM ' q<4 i 4Tf? i f5rf§^
^Fe^TFraoRcB I I 9 I I
Arjuna said Krsna, you extol sankhyayoga (the Yoga of knowledge) and thei\ the yoga of Action. Pray tell me which of the two is * decidedly conducive to my good. (1)
Sm -3R *PT^ ar^ ^ 5?I !TSq ^ SttT ^-
iTsg^r sTHpr
^4?Nrir^ 4!M fM^isi^imi
^fhrw^ cfjtf <sh: *441 ji—^
?t4f WT SFc^JFT ^ ^ f, ^ 4t4f
4 5b4 ?fw % *441JI 4 gJFT ^
4 «fiss t II:? li
Sri Bhagavan said : The Yoga of Knowledge and the Yoga of Action both load to supremo Bliss. Of the two, however, the Yoga of Action (being easier of practice) is superior to the Yoga of Knowledge. (2)
^RPT —tif<w<it'i ^ *4t(Vi ^ '^crnmi 1 '3W 0^ <iia ^ Ri 4 ^ iM
lanf^ ^ rmt ^
^ 41 ^ ^ i
f| gw mil
% ! ait 5W ^ f^>4t 4 %■ ^
^ %4t g?t ■anwOT *TcTT %. WF *441 •‘i) 4^^TT4t ft 4W %, *4t% TR-twif^ SF^ 4 4%^ gw 5FER 4 grR Ft anwT
%■ 115 II
#
■
fl
The Karmayogi who neither hates nor desires should be ever considered a renouncer. For, Arjuna, he who is free from the pairs of opposites is easily freed from bondage. (3)
^ f^tQF3TT ^ ^ W 1RIT 3^
* agpn ^ ^ fJnsiaff ’WT ^ i?3STr m ^ t-
WBwWt yRMl; ira^ 5J qplg^: |
"j+HwjiRtsidJ
S^T^rfJ ?F^JRr cb4Aftjt gst #T
I«i^-Isrq^'B5r ^ crr?r ^ 5FT,
=f4ff^ <^41 ^ ^ ■jfl- yujcfj^ MchK ^
5W ^NT ^ 'fieriW M<HlcMI EBt STF^T
% I I » II
It is the ignorant, not the wise, who say that Sankhyayoga and Karmayoga lead to divergent results. For one who is firmly established in either gets the fruit of both (which is the same, viz., God-ReaIization)(4)
^ Hfei ^ ^ ^ 11 ^ 11
^1^41 Pl^' Aki ^jft RFcf f^ifT vTTcTT
iiTEZIPI
t
t, cpfjjtfirqY snr ’ft ^rft' aro' ^arar % i ^ 5^ iTi^ ftK ^ aafftW cfft a5?rOT ft qER ^^gcTT %, a^t- amsf ^^3?tT % 11 v II
The (supreme) state which is reachd by the Sankhyayogi is attained also by the Karmayogi. Therefore, he alone who sees Sankhyagoga and Karmayoga as one (so far as their result goes) really sees. (5)
SRfft ^ '3W ^5*fqW ^
H 11 ^ 11
a^g % 31^ ! iBftifta ^ f^ar orafg aa, iftsa oftr ?TftT srt itft aaff
ft cbdfMH aa ^ara, snar #aT a5fea % ^rfrr aadcMW aft aaa asrft aMT aafaftft qraw M/aiafT aft sfftr €t aiar ^ anar % IK 11
Without Karmayoga, however, Sankhyayoga (or renunciation of doership in relation to all activities of the mind, senses and body) is difficult to accomplish; whereas the Karma¬ yogi, who keeps his mind fixed on God, reaches Brahma .in no time, Arjuna. (6)
4^
JRf*T —'SM<{tJ) 9»4<4l'n % rtftl'*iT ^ q4*l <*)<^ 51 ? vJ< 1 'J 9)*iT IclKl ^ ^ ^id
«J^M3T^ ftg3CI?n RRiaiwi Fnfit^MS I w4»j5lM»idlcm ^ {^I^IIWII
f^TOW IT^ ■SN^ sr§T if %, sit
6F^:ctRai- cfMT,% 3ftT ^Fjyf MlP>l4f cRT <3)IcH'(5vM M<Hk*^l €tFj1<Hihl '3n^%,^cb4injf) ^ f<3IT ^ f^F<r ^ ^frTT I I V9 I I
The Karamayogi, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the self of all beings (viz, God), remains untainted, even though performing action. (7)
IRf*T —<j<l) iwl'D ^ ‘?)4‘ri'l tifw4l'l ^ ^ ^ i<<?)OI «)ddl«b< df<M<ri'l
i|5t vJf^SfT g'lddl ^ 55R'’T ^544W ^cldWI I Wl<^ ^ ^)44Wt ^ IT^f^IT ^5^,
^ •il’iT ^ 'fJjf ^ ‘i'hdi W wo'siai ^ xRlsi^id f^?^T I
cl<H'd< S% 9^ ^ ^ ^ ^ ^v\{\4
^ 3^1*101 W mRImi'V'I 5*? <lld4 5^it^ ^ '»)44l<ri ^ pf?!®! I ?I5
^ ^ ?im4f w 'iwr ^ qr 4t cit4t ^rftt f I 3 rt: ^
STR^ 3^^ 5^1 ^ ^ H5?), 'Jll<i4 ^ Wl«hT ^ ?lteraWt ^ etid^K
pjf >1^
m
q^ir 3IWT
' cnw cfr 53 IT,
g=mT §'3TT, W9f f<3TT, f^TT,
§3fT, WT cR^ g3TT, §'3TT, §W ^ §■3?!, ^t?mT §3IT, ciJMMI §317, Tl?^ §377 ?TSI7 3777^ C|^ 7g1<7ldl %rT7 §377 ^ ^ ifeiiT 37q%-3N^ 37STf if sRcT Tff ?—!7^ THH^cbT. f^:^77^ ^ % if ^ ’ft ^ cRTOT
t I I II
The Sankhyayogi, however, who knows the reality of things, must believe, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping and opening or closing the eyes, that he does nothing, holding that it is the senses that are moving among their objects. (8,9)
IRPT —HthU ^ ^ vStR ■sflT '<7K63f ^
<t)4<4'lPl<iT ^ ^ 'TwWflcr f—
si<i«7<m 77 :1
77 77 >77^ I 19o 11
^ 5W 7757 TRiff '77777?77 ^ 37^f^ cb<cj> ■^h: 37T^7f%5 ^ TTTTT cfT? cpif cb<dl %, =7? JW
^ ^ cfjirar ^ ci?i- qR ^
^tcTT 11 go II
He who acts offering all actions to God, and shaking off attachment, remains untouched by sin, as the lotus leaf by water. (10)
4)PH: ^ ^ 119911
cb441^Tl
'5R[ 4t <^mfrb ^ ^rch< <3r^:cb^ ^ ^ fM ^ t I I 99 II
The Karmayogis perform action only with their senses, mind, intellect and body as well, withdrawing the feeling of mine in respect of them and shaking off attachment simply for the sake of self-purification. (11)
iR^r -f?r ^ ^ ^ smR qrff t ^ ^
TOR ^)4zM w 3Rr:^-^ ^ STM I, ZI5 55 ?^ qr 5?r ^ ?f5t M
qq q? 5fe ^ 5 ?rt ^ 4«i %, qr 5 ^*^ 'jiIcIRtd ^5 q«i 'ft % ?
5R)R qjjf ^ ^I^ITOR % 5*? q)4 4 TOT 51^ I ? '3R^^q'3R |4t IR q?t
^ <1*15tl^ ^ 'TTOl^ !>—
3tP: <t>4'h4
^igrp: VH^ 11 9^ 11
t
■# •
'f^v'
aiTOR
’TTcI^TTfScr
^ 5TTf^ ct?r 31^ ?t?TT % cbHHI
ci5f sfw% w^f'3iraTf5 5tcR:#sim% 11 $9 li
Offering the fruit of actions to God, the Karmayogi attains everlasting peace in the shape of God-Realization; whereas he who works with a selfish motive, being attached to the fruit of action through desire, gets tied down. (12)
SR^T ^ ^ ^ ^ ^ JTiPcT ^
5(1 iPo ^ HIKI ^dl % vSlfT RRjRT 5^’ ^ 'Slid^b ^PT-inW ^ ^ %,
• ^ gjT ^ ^ ? aicT 3r^ ^
t-
'3F^:^<.“i f^r?r^ =r§T ^ %, cbt
an'^K^i cR^r 5 ?^ ^ cr^ ^
=b<=lldl g'SIT €)■ HcI6K'1' ^ ^ ^
cRirf cRt JR % ^JTFTcR
wn^fT ^ ^ f^sra' 5 :rit % 11 93 11
The self-controlled Sankhyayoga, doing nothing himself and getting nothing done by others, rests happily in God, the embodiment
of Truth, Knowledge and Bliss, mentally relegating all actions to the mansion of nine gates (the body with nine openings). (13)
JRHT '3IW ^ ^ ^ I ■afR ift
^ I, ?fr ^ iTjsr ^ ^ ?RT ^ t afk t ^ ^ <TPft afqf ^ I-
^ ^ ^>jiKi jrg: I
^ • JI^ I IW11
wr§^ q^sjf ^ ^ ^Tt cbdfHH cl?t, ^ cRiff c(5|- ■sftT ^ cRif qf5^ % d'Ml'l ^ ^THi ct5<^ fcb'jj ^ ^ % 11 II
God determines not the doership nor the doings of men, nor even their contact with the fruit of actions; but it is Nature alone that functions. ( 14 )
—sfr ^ ?i)l’ ^ ^ '3nW ^ w # apRi
^ ^ f, 3^1^ s’TigH ^ ^ ’tt5^ ^ ^ «mrj; ^ f ?
»R ^5?^ f-
aRPlHI^d UR ^ 33lf^ 3RR: 119!^ 11
<i4c<M| 41 ^ H fcR^fV % qpqr cRjf cRt
R Rb41 % cRif cf^ ff Tj^ cioCcii %;
qo^aitZM
<3T5rFT % 5RT frnr %, ^ vsisirfl'
^ ^ f 11 II
The omnipresent God does not receive the virtue or sin of anyone. Knowledge is_envel- oped in ingorance; hence it is that beings are constantly falling a prey to delusion. (15)
I 19^ (I
r^tichl ^ '3TW^ WTTW ^
'SKI ^ ferr %, ^Hchi ^ ^ ^
^ t I I II
In the case, however, to those whose said ignorance has been set aside by true Knowledge of god, that wisdom shining like the sun reveals the supreme. (16)
m
y
]
fif
fn
^ i
'■-V^
SIR % WflRT ^ fllP<T %, ^ if ct)$et,< OR ^
^sn^nfrTSRr^TRlRTe^SlR^^^PRcRT WTIRT^JIRrf^5^^er5rT,OIR^, ^
*15^ '2^It ^ ««4'i ^ SlRqW ^ ^<Wni RtR 5Rr M<MlcHI
^ HiRfl qacii^l ^—
i
'.*^r
i:4
'4-
H<HKHl ^ €t f^R^
Pi<^ Tjc^rnm % %, ^ dcM^N^ 5^
^ 'STU MN<f^ >31^-1 <i<^rr1 ^ '3T2Tf^
qwrf^ ^ RRf ^ f 113'^ II
%
Those whose mind and intellect are wholly merged in Him^ who.-remain constantly established in identity with Him, and have finally become one with Him, their sins being wiped out by wisdom, reach the state whence there is no return. (17)
jj^ - wucRT ^ RiPfr ^ ^ ^ stm Rra 5^ ^ WipT
^
gpt ^ ^ ?PrRh: 11 9c; 11
% fSdIT <3ltT lcHi|<iTffi WT¥f^ ^ ^«fT
ifr, 5r«Jt, ^ ^ETFSIeT ’ft ^
t I I 9c; I 1
The wise look with the same eye on a Brahmana endowed with learning and culture, a cow, an elephant, a dog, and a pariah too. _ d^)
Soqq-gMPT
i
(wo *15IJJ<>®?f ^ *11^*11 ^ O^’f'! ^<ci f> —
frt«f5i: irnf W >H: I
(^RWf^^gsawi^gsrf^^RsRn: i i%ii
f«TO5riR?mi^^fftsRrl, <w4i aki ^#1^<3icRstr
^ ^ t("i^4 titiK 41d Ri'Mi 'Ni %, cwlft) dl^'^i'i'^tn
M<*^ld^l Pt^ ^ I, ^ % dfa<;H-<t|-1 ^<Hld^l ^
t! Rq?r t 11 II
Even here is the mortal plane conquered by those whose mind is established in unity; since the Absolute is untouched by evil and knows no distinction, hence they are established in the Eternal. (19)
—31^ (^<I*K «(^<H'<kH ^ HM 5 ^ ^ ^?RTI^
t-
g?if^ R«ra:ii^ii
^ 5W ^ 5ir<r ^ ^
3Tf?rJT !TF^ vjf^H ^ FT, cJF ftqr 5fe;
sistcItii' 5Fsr
wnw ^ i^sra' % 11 ^o II
He who, with reason firm and free from doubt, rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant, that knower of Brahma lives eternally in identity with Brahma. (20)
^reR«TS«^«tl>WI 1
B 11!»11
wrer ^ ^ ’Sil'Hlrb 3F^;cf^ cJmT
^ szift ^iR=i=b
<3tFF^ %, HFff StTTT % ct^^FcTT ^
^ SZTR ^ iTtFif
arf^iii^N ^ 5W STOT -siPF^ ZBT
% 11 ^<3 11
+
He whose mind remains unattached to sense-objects, derives through meditation the - Sattvika joy which dwells in the mind; then that Yogi, having completely identified himself through meditation with Brahma enjoys eternal Bliss. • (21)
5i^f*T -w 5?^ 5f^ * l^wif 4 aireiTp ^ wpT ^ ^ jnf^
Jiuinj
I ^ ^ f^psRTt ^ ^roW ^r ^'
=n^ ^ ■^fm' 5^4f ^ g^g" ^
^^RT% t dt ^ 5 :^ * # ^ f '3ft7 errR 0 f?t
fq^cbl 5^ ^TT^f ^ jj^ \ [:^:^ Ij
The pleasures which are born of sense- contacts are verily a source of suffering only (though appearing as enjoyahle to worldly- minded people). They have a beginning and an end (they come and go). Arjuna, it is for this reason that a wise man docs not indulge ^ in them. (22)
JRf*T —f^*iPf *iw ^ i ^ i3W *1^ ^
^t-
!ii5Hlrfll4 Ji; Jn^rthftqhrm^ t
W ^ gtF: H gift 5!?: I R^||
^ ??r JTjscr sith: 9Tfk ^ ^
^ ^JW-fSTET 3?q5r ^ ElT^ ^
^ 3ir?(T %,
% ^ gift % 11 ^3 IL
\
He alone who is able to stand, in tliis very
life before-casting off this body, the urges of lust and anger is Yogi; and he alone is a happy man. (23)
^ eqpT JBPT-aJrar ^rr ^ ^ 1,^ ^
ywi ?ifer q“f"i %—
^ guf^^W asnjjflsj^PRsi^ 11 SIB 11
^ 5?^ ■ap^TWIT # ^<sl<MMT %, '3nw ^
^ WT WT % rT^lT ^ STTW if ft fTTR" WT
%, ^ qrsfir M<i(lc^l ^ ^TT*f
^ ITF?r 9TF^ SfRT
itcTf % I 1 II
He who is happy within himself, enjoys within hemself the delight of the soul, and even so is illumined by the inner light (light of the soul), such a Yogi (Sankhyayogi) identified with Brahma attains Brahma, who is all Peace. (24)
“IH ^ H^MUHI ^ Sfra" ^ ^ ^ ^ciW[ ^
•IflWIcI ?—
iMm
CUtqiq
HaRRH! 7?If:n=5!ll
^ WT ^ ^ ^
5TFT ^ snj ^ ^ f, ^ ?n=i::4 uif^nff ^
f%^^?xTtcrfrT l^Hth) i ^frgrr g-sTT ^
^ H<HKHI ^f f^sra’ %, ^ sI^^ItII 5^ ^TT^ W?T
^FT srra' frcT t 11 ■R'l: II
The seers whose sins have been wiped out, whose doubts have been dispelled by Knowledge, whose disciplined mind is firmly established in God and who are actively engaged in the service of all beings, attain Brahma, who is all peace. (25)
5i#if Jra^«rai*[i
ari^Rft gsri^raW ^ li^11
^TPr-siTra' ^ sftfr ft? f^rfr^n^,
q?JTiw m ^smesR f? fn^ 5^ %
-aitT ?TPfr 4<5l^ t !lt?€, II
To those wise men who are free from lust and anger, who have subdued their mind and
have real Brahma, the abode of eternal
peace, is present all round. (26)
5^SRT hww ^ cftr ^ *f6f3wt ^ ^ *1^1 ff
% tijH zflTT ^ ?rnH gqjjrtt %, gj^ ^ jf ^ ^ ^
g^; I
*n''iiHi4i ^4l M ^11
^ g^ TJW I l^n
«rT?^ ^ ^ ^ f^FcR cb<c1l g'STT
WT^ tt q^TFT^ 'Bfrr ^ ^
^ i^sra" ^STT -{ij^(^i ^ icTER^^r^ 5rPT
<3m^Mq|^ cj?r
'a^k ^5jkfl- f^ ufr TftamRT^ gpr ^ 'Sftr pt^ ^ ^ ^RT %, ^
^ % 11 9^-^^:: 11
Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the Prana (outgoing) and the Apana (ingoing) breaths flowing within the nostrils; he who has brought his senses, mind and intellect
I'-.i'jrr- 'l?;-
under control,—such a contemplative soul intent on liberation and free from desire, fear and anger, is ever liberated. (27,28)
^ ^ 5RT qTiTi^ ^ Rif^ 3}k 5^ ^ ^?Fr M Pi^srait
^ 5^ IRilT *R, fM
gr SM ^ ^4#r, msgqk s!JH#r ^ ?ntR ^ ^ >5[g^ ^ ^
^ ^ gwT % WT ^ 5nP<i ^ trf^ %T w ^f^tg ^ ^ ^
*ft^R gsRrref i
Tl^gdUf sn^gl gf SdlPd^^irl I 1^11
^ ’Trfi g5ra^ ?iir crff crt = rMT, ^ftcRf ^ cBT ^ f^ejT
cBrgg^3Tqfg;^8 f<|^d
^ ^ ^Hch< §TT^ crt arp^
% 11 11
Having Known Me in reality as the enjoyer of all sacrifices and austerities, the supreme Lord of all the worlds, and the disinterested friend of all beings. My devotee attains peace. (29)
^ gs^fqtetzrrg: 11 ^ 11
^ ^ ft ^ ^ qjipr 5?r s% omr ^
SIR #T ^ »I#jff^ ^ W 11 EUR %T if ?Tfk, ?f^, ^51 ^fJR
^RT qR 3IRm 11 ?rar 9I%, ifeq, IR ffe-R 'ariRT' ^ qR t q55T qilcIT
% ^ w ^MR if ^ RR qq I, ??r <3 TSIr qq qR ‘^OR ^fR
#r W %l
srefq -3R SIR %r ^ 3Rlf qffq ^ ^ s% <3 Iezrt gq oitrt gjT^
t ^ qq% qfi^ 31^ ^ qf^ 5R gqfqtq if q^ g^ ^ q|?q ^ gqfqtq g5f iRfR ^ ft qgjRi gq giRR «tj<cl
3pnf^: qifqnq ^ g: I
q #qi# q qWt q q f^rrfM qiftiq: 11 9 11
■^tqqqrq ql%— ^ft w qjr <3iT-qq'
q rrqq qqf q^qr %, q^ qRr# qqr
qt’fl' %; ^qq 'STpq qq wmi qq^ qiw qRr# q#f % qqr ^q?r ffBqT<3ff qq qrrq qq^ qMT qWt q^f % 119 II
Sri Bhagavan said : he who does his duty without expecting the fruit of actions is a Samnyasi (Sankhyayogi) and a Yogi (Karma- yogi) both. He is no Samnyasi (renouncer) who has merely renounced the sacred fire; even so he is no Yogi, who has merely given up all activity. ( 1 )
Mi
qisaitziR
'I'A-
•1:
#
t
r'^'
if tprar^ ^ ^ 'iwf ^ ^ ^ ^ ^ ^
wciTirar I ^ ^ ^ ^ B5«!f % fe ^Tf% 'tf'^ffli' ^ ^ t^E?! ^
^ vW^W BISRj ^ ^ ^ ^ ^ ^ ^ ^ ^
^ '?f5^ 4 Wff ^ ^ ?“
#^m!prirr W '!F3^ 1 H ^iMt I I ^ I I
Jr v3r^^ 1 <rf'^ 111 ^tii \5^ ^
g^^jJrn' ^tt^ l cRfffcB ^ ^^rPT ^ ^imt
^ 5^ ^Mt ^ ^tcTT 11^11
Arjuna* you must know that what they call Samnyasa is no other than Yoga; for none becomes a Yogi, who has not given up thoughts of the world. (2)
?Rf*r —54#r ^ int?iT 3 r htr t—
qVn ^ <s{r^ ^ 5^
^ zfrrr q5t ^ Pit4^iH ^ ^ rx^ii
^ tg cF)^ ^jfRTT % <rfri: ^ rt
4tRr^ g^ ^ ^ RR % cF^
cb^ l ^ T ^ tg % 11 ^ 11
To the contemplative soul who dey res tc
■:r:,
'V'- -
■ ]■
#
‘A*
\
i
-
climb to the heights of Karmayoga, disinterested action is spoken of as the stepping-stone; for the same man when he is established in Yoga, absence of all thoughts of the world is said to be the way to blessedness. (3)
ST^ S!i^ *! JR antiri ^^^
35 ^ ^ 5r5Fr t-
SFSM ^ ^ ^‘stHT ^ TT =f5^
^ ^ 'STTFfti frar %, 3^ cRrar ^ m
sw qtW5 *f55r ^stTcTT % 11 X 11
When a man ceases to have any attachment either for the objects of senses or for actions, and has renounced all thoughts of the world, he is said to have climbed to the heights of Yoga. ( 4 )
M gsnfer ^ n? ttjszi ^ t—
'3Blvf*RT?*iR ’n?*rnnRHR^ i
3jn^ ^1(^14 11 ^ 11
SRT % 'SSJ? cf^
-■■’*
^ \3r#>Tf^ ^ ^ cf?ff% ztF 'SIW ^ ^ 'STW % oftT OTFT ^ 3TW t lit,! II
One should lift oneself by one’s own efforts and should not degrade oneself; for one’s own self is one’s friend, and ones own self is one’s enemy. (5)
iR(*r Tpft ife am ^ amr Ppr ^ ^ ar^ aiw 513 11 aw
3# ^ ^ f^ 7 IF ^tit# ^ em! t ^ Tijsr OTT amr Pm t aftr
^ ?wpir % ja? arpT apwi ^ t-
3HRRa^ 9jg^ i?fcn^ ?rpg) i ^ 11
axT iT^?rf%^r ?ittT
g'OT %, 3 ^ 4icik4i ^ ^ cTF ^ Ptsr
t ■afrr fSra^ 5 Rr
n^iT %, }%% c(^ grFT # 9T5 %
9 ilcn- ^ «s^ t 11^ II
One’s own self is the friend of the soul by whom the lower self (consisting of the mind, senses and body) has been conquered; even- so the very self of him who has not conquered his lower self behaves antagonistically like an enemy. (g)
t
«
-
j
■ : ,,jy'
-ftra% *R ^ ?rtk id id?! I, ov ^ d iJiw f*ff f,
5?r WKf ^ ^ i aw ?i%, ^ iT=R!T iJtiw ^ TO ^ asr qisr ^?rad
I-
(3iniw»iJ IWIT^TW 'R’n?n ^Rlfea* 1
5WI »IH1MMW4I: 11 w m
^- 5 :^ 1 ^ if aSTT ITFT afk aiMMR if P5iy<ft ■3F?r:^5^ ^f^ijT ^ffl^TR l 9iP?r f, ^ ?5rrsfR aii^Nirl 5 ^ ^ irr^ ^
TOkHi sTcBR ^ Rera- %
wrif M<HkMI ^ ftcfT Sp^T ^ % ^ ^ IIS II
The Supreme Spirit is rooted in the know!"
*
edge of the self-controlled man whose mind is perfectly serene in the midst of pairs of oppo- sitesy such as cold and hcatf joy and sorrow, and honour and ignominy. (7)
inf*r —tifta 9ltlT ^ ^ W HtHiwi ^ HlP^T *FnI atr ^iwRRi ^ Rra gq 5w * pi!!^ ^ ^ qt ?5i^ sm 515^ ?rep»ff w q®N gq tiff’d! 4>t(l
«Hft«IIH^kll^l f^^(flfTW:|
gtF qfift 111:11
j^RTcBT 3F?r:cfRw str^-Risim ^f ^%, f^rtra>f
qs3 OlHnq
ff ^ f^re% f^ ftf)', ^cpif
'TF ^fnit 'Srsjf^ ^■‘iq<3^-Mi'<i %, c[^
^JTRrr % 11 t; II
The Yogi whose mind is sated with Jhana (Knowledge of Nirguna Brahm) and Vijnana (Knowledge of Manifest Divinity), who is unmoved under all circumstances, whose senses are completely mastered, and to whom earth, store and gold are all alike, is spoken of as a God-realized soul. (8)
ii 111
f*Rr, vi^itfiH, ^isir
SRiWOff ^ Rf^mt ^ # ^RR *rR WT ■3RR -SlRr % | | ^ | |
He who looks upon well-wishers and neutrals as well as mediators, friends and foes, relatives and objects of hatred, the virtuous and the sinful with the same eye*- stand supreme. (9)^
JRfT —S!?ihl> if ^ ^ ^ ^ cdlcRT ^ ^
^ I ^ ^ I^RiTiqr 351 ? % M ^
craransSf ^jJr^i^ ^ wn?iT urt ^ st^
1 ^ ^ fSjsum M" t fe fSidicR 55 ^ ^ HiHi^Hi ^Sl" uifer ^ 1 ^ gqr <nf^<l, y^HiiHf ^ ?fl? in^5jT?R«!T^, «FT^^?t^rT3nT*'T
^7^ t—
£, I ’M gs^hl BddHIcMH* f^«Rl: (
;||| Jrai^dicHi PRi?ftwfei?t 119011
'sfk ^PstTi' ^rf^d" 9rtk =f3l‘ w%
drar, aTTSfiRfld" ■sfh: ^
^ f^sTd arrw P i <^<.
WndlT ^ ^PTT^ 11 90 II
Living in seclusion all by himself, the Yogi who has controlled his mind and body, and is free from desires and void of possessions, should constantly engage his mind in meditation, (10)
sRfn ^ szir zJtT w ^ ^ rit I ^ «2tr
W §R 'T5^ WF ^ 'JUTR ?T ^ t—
^ jrffraR R«R»mH*n?R:| dllJl-M ^dlPlH^vildi^ 11 99 M
^ ’jR if, sFT^T: ^?fT, '^■^ l aM I
-sf^T W, 3fr ^ ^s^iT % ■affr d’ «rgd
’frdT, ■STT^ efit f^err WNd
— I I 99 II
^^isrw
Having firmly placed his seat in a spot which is free from dirt and other impurities with the sacred Kusa grass, a deerskin and a cloth spread thereon one below another (Kusa below, deerskin in the middle and cloth uppermost), neither very high nor very low. ( 11 )
FIR if 'SfRR Fim ^ ^ ^ EZTR qh ^ ^ ^
t-
*R: I
11 yi 11
'iti 'STRFT ’T?' 5<ich< RitI ■STIT sJpRijll cj^f fe^IT'Sfr ^ ^ <.<arl t^cfjrjT cn<^cj)
'3F^:ct5?TT ^ ^TW =f5r 'ST^^RT
^ I I 99 II
And occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practise Yoga for self-purification. (12)
JRfT ^ 5#^ if v3nF^ ^ tsgR «ziR qH ^ FFR ^ ^ WICIR
^ ^ ^ an^R 'r ^ ffr? ^ *tr ^ ^
3% f^-f^ pRqt ^51 RcR ^5RT ^ifl^ >3^^ JRR W RR
wi I
cFRTT, f%T oftr ^ ^ WTV^ <3r^ cfj^ <3flT ftsR: t[^; <3rT^ qrf^chi % 'Srjnrm ^ <s{^ feTT^ ^ q ^^sRn
gOTT— I I II
Holding the trunk, head and neck straight and steady, remaining firm and fixing the gaze on the tip of his nose, without looking in other direction. (13)
5RU*^l^l f^:|
»R; ^ni«i 3 ^ ainftrl : 11 $« 11
WBTEntt ^ sfrT ^
=)l<7ll tll'iSIFT 41'Tl <l«t5Ch<
gfr ^ Ri^cimi #t wr^ ?tcB^ feiw
5lt I I 9« II
Firm in the vow of complete chastity and fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on Me, the vigilant Yogi should sit absorbed in Me. (14)
i
5 Jl-'
jwff -aqf® JWR # ^ 6iR 1^ ^ w ^ inail I-
333 ^%? B5RRR #ft
Pl<jf“m<*<f *lcHWIH(®l<TOf^ M 11
^T ^ fcr it=T cnm qWt w OTTcrn'
^ Pi<'n< ^ qr^rs^ ^ *f ^mmr
Jj5i ^ H^^iM'q q5f '^Riqq^sT^w ^nPq
qF<r ?tw % 11 gv 11
Thus constantly applying his mind to Me, the Yogi of disciplined mind attains the everlasting peace, sonsisting of supreme bliss.
which abides in Me.
( 15 )
JRfir -STR qW m ^ W ^ddWI W; 3rf RIR ifR ^ ^ 3tRi?,
HI<^!Wd<^ qWtefel ^ I
q dlfrl«H!<ftdW 5roj# ^ ^1^113^11
% '3i'^l ! 4)5 4)'1<| q ^ «)§c1 <ai^ qJT, q
q ^§7% qi# crt, q ^fpt ^
^|C| cfT# cFT q ^ SIFT^ cTt# qq
fRtT% 11% II
Aijuna, this Yoga is neither for him who^'
overeats, nor for him who observes a complete fast; it is neither for him who is given to too much sleep; nor even for him who is ceaselessly awake, (16)
gttiWHWiilMw jftnt ’nflr s^sgiiiwii
5 :?^ CRT cTT^FT # irSTT
■an^R-Ri^K cn^ m, ^5Jif ^
=n^ EFT ?tsit ^|j|^ qr^
qq fr ?t?TT t 11 gis II
Yoga, which rids one of woe, is accomplished only by him who is regulated in diet and recreation, regulated in performing actions, and regulated in sleep and wakefulness.(17)
tRfn -cm ^ g'rat’fr aril ^ aw
fjRrainr ^ sir qif ari^tpr Rqf?r qsr t—
*RI f^Prad P|'H«1I7H'^<INP|<4^ I
Pl:^: p; 5^?# fRII I9c;l|
'St^iRr q%T # ftRqr gorr ^rt eitrt
qTHw if ^ fr qnm t, 3 ^ qjiw
^ liWf ^ 5 ^ *ff>T pF %, ^
JFgT 5TTnT % I I fc II
qBsardrq
When the mind which is thoroug^hly disciplined gets riveted on God alone, then the person who is free from yearning for all enjoyments is said to be established in Yoga, ( 18 )
gBTf ^ WTI?1T ^ ft ^3m ijfraT
I, a^f ^ i3¥ ^ M ajw !?f ^ I, 3En% SfRjffln ^ %-
qM^Rt qclftriw gsjRft I 19^11
5|cf5R E||<i<f^ ^ Rsm
^l'711'MHM ^1"\dHHI ^ SZfpf
^ ^ ■jflcl .gCf f^Irf ^
% I I ge II
As a light docs not flicker in a windless place, such is stated to be the picture of the disciplined mind of the Yogi practisingmeditation on God. (19)
^ ^ ^ 3r^ ^ tilH %T sr^l WfItRT ^ ITT^
^ R«iltr ipi
i%Rf
^ ^‘)l?*HlrHH WJlIrMFl 5^11^11
‘il'i ^ 'Sn^rra' ^ Pres Prer f^rer stcj^sit if
m
3WT ^ Sirar%, ^ 3T=R8IT ^
sqrr % ^ snj wimr HTsrrg;
f3TT ’TCTTRT ^
T^m t 11 ^o II
The state in which^ curbed through the practice of Yoga, the mind becomes still, and in which, realizing God through subtle reason (purified by meditation on G od) the soul rejoices only in God. (20)
g«*nwPa<»> I
3J5I If ftsRWraftt 117111
if^s^iT ■31^, ^ gf gfe; srt
iJFT ^fTR ^ -SR^ STR^ %, sWr ^RT 3Tcr5EiT 3TcrfE?T
^fpfr etrtRT ^ ?5Ri'T ^ fcrafcRT €)■
^ 11^9 II
Nay, in which the soul experience the eternal and supersensuous job which can be apprehended only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account. (21)
j| (!?fs I
R'lMrl I i =R M
trtWIT ^ JTTt^I^
g^gref- ■arflicp ^ ’ft ^ Hi^rar ^ftr q<t)T<Fr inf% ^ <5majT ft ftsTrr qtftt ^ 'mft ft ftt -cHriiiiHM ^ ^ftrr; 11 II
And having obtained which he does not reckon any other gain as greater than that, and established in which he is not shaken even by the heaviest of sorrows. (22)
^ fnsNT ^ w, 3ft (Mr ^ m ftciftit If? ftt SM ^ ^ ihiiiT
ftj# If-
^ jftsgftH 4>th«4l 4>Jil:>P i R’‘’‘ i ^dd i In
tsft ^ ftftrr ^ ftefftr ft % rrsrr fj^Hcbl ^ 4ftT %, 3^fc|ft STPPIT Wiftft I #T ^ 'd=bdli) gnj 3 T«jK ftft ofk ddHIg grf? ftrfT ft fftyefqr^fe cR^ cR^ % 1111
That state, called Yoga, which is free from the contact of sorrow (in the form of
m.
traiii,jhigtaLl4>ii), shoulcMje kiiowiu Nay, tlrign
Yoga should be resolutely practised with an unwearied mind* ^23)
*T^53PfiqilH f^f^RIST ^IRRI; I I ^ 11
% 3?qiT ^ ^THJof c}5FT^3ff c(?r
<1cbcb<— 11 II
Completely renouncing all desires arising from thoughts of the world, and fully re¬ straining the whole pack of the senses from all sides by the time. (24)
5T%: I
311wt1tq »R: ^011 ^ MqqR JrRI^ | |q^||
% ■art^rra- gair 3 ^ 7 ^% im<T 5r cfSTT ^ gtl5 5fe ^ StTT ^ Ef?r tT W I cHI ^ f^^ra’ chT^ M<*iieMi % %c|T afk ^E5 i%l v^; T ^ ^ I I II
He should through gradual practice attain tranquillity; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else. (25)
^ 'TWRTT ^ ^ 3Rr 'ft ^ ^
^’Pfrf^ t
WIT 9iWl ^ ftRTRTT *17 ^—
^ Prs^Rf^ »RS5i35ra»ri^*Rg I
ddWdt P | J|4 | rf< r w% wsf ?P>gi|5RII
^TF RsR ^ =rraT 'SffT f^re'-f^RT
ftispr ^ PiPItH ^ FFTT ^ Pl-^Kdl %, FF Pm ^ <1cbc*,< JTpft gSI'^HT m'-WlT WTTFTT ^ Pres ^ II
Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God, (26)
Hti*i —^ ^ftr ?2RjT T^ ^ ^ Ret? ft w fWij 'ir
%-
41PH* I
aRTOTO I IV11
cKil'l^ pRR5T If# Hcfjn: sffx^ %, #
<#^“1 ?TT^Fr
'^.y.
W ^r^«iH<tjH $r$r ^ w«T 4 c|? 1 'm|c| gq
^ ^tPT '3TFP^ 5llm ^tcTT % ! I R'S I t
For the Yogi whose mind is perfectly serene -B who is sinless, whose passion is subdued, and who is identified with Brahma, the embodiment of Truth, Knowledge and Bliss, supreme happiness comes as a matter of course. (27)
!T^ —TOTW ^ 31^ % niR ^ ^ ?BT ’IJT ^ 4|^dl4il, 3R 3?rar
^T^lS 5 c*fR I
g#T
^ ^ w pcF>n: Pi<Mi< <311^ ^
H<-H[CHI ^ ^FTTW g'SK
^151“ qiP^ '3FT^ vBfnPF^ ^ cb<ai
% I I 11
The sinless Yogi, thus uniting his self constantly with God, easily enjoys the eternal Bliss of oneness with Brahma. (28)
”19 HqjK 3r^ 9T«n ^ ^ qjh ^ ^ ^
55^9 aw 39 919?} % ?J5f fta]% ^
B[B5arnT9T
^ a f --— ■“
j . ^^iM7 U-
^Jcqufl viH*d ^ 1?T^ # ftcrtcT W^
^itn ^ <3TT^ cn^ ^ren* ^FTHi^
<M\ <3?T^^
^ armr ^ thfeMd ^^dl % 11 M
The Yogi who is united in Identity with the all-pervading, infinite Consciousness; and sees unity everywhere, beholds the Self present in all beings, and all beings as assumed in the Self. <29>
!wf*r —w U4JI -HI w
feifit w 951^ % *n^j gw *#) ^ giP!FT ftd?!'w ^
'T*ra^9f=r ^ ^ ^ t-
ift m ^ ^ »ift I
cr^15 =t iftotPi h ^ ^ ^ msfi ^ 11 ^ 11
^ ciig^cf ^ Oi-dJfd ^<siai %, ^3^ foT^ ^
^ ^t?nr 'aftr ^ ^ ^
1 Uo 11
He who sees Me (the Universal Self) present in all beings, and all beings existing within Me, never loses sight of Me, and I never lose sight of him. (30)
5Rnr —
^ ^ PJWT t—
jft trf ’T'»l<^*^<l»ilR«ld: I ^cf>lRtePt ^ #ift *ritj q#| 1^11
^ 5 ^ % fei?r y«^uf ■sjjff ^
'HTc'TO'T f^sjcf g5r ?rf^I^FF5CHFT cTTg^W c^r %, ^ 4l''Il UcBIT ^ s|<ddl g-STT ^ gsT # €t ^<ddl t 11 33 II
Yogi who is established in union with Me, and worships Me as residing in all beings (as their very Self); abides in Me; no matter what he does. ( 31 )
SRtT —|?r SR 5 R 'HlrtT^l'l SRT ART |Ci 5^ ^ efji nfcRT^ ^5^^ ^
SRT T<Hldll ^ JIRT |q 55 ^ ^ ^ ^ ^ ^ f-
g^’ ^ ^ ?i p #ift tpift <m: 113^ 11
%■ ^ qV?! OT^T^ ^r”jpf i(
^TR- ^^§RTT % srsiW 5:73- ^ ^
%■, =11^ qHt RTR RTRT W f I I 39 II
Arjuna, he who looks on all as one^ on the analogy of his own self, and looks upon the joy and sorrow of all with a similar eye,— such a Yogi is deemed the highest of all. (32)
qcS^pziPT
^ ^Rcir ^ ar^ qg q5t Tjo^^di ^ qjRar g^E^f
gprjt #Tr ^ gjfeq gj? 7t t-
3rj^ 35ira
’te’i jflrl!: H^^<JH I
q?t^‘ q q y< i i* < xio^^i^ i irwi^' Rqd^ 11 ?? 11
<3r^ wt^—!■ ’Tg^^ ! ^ ^IF #T OTTT^ ti*1'HI'^ ^ cf5Fr %, ^ ■qo^qtTi FV% ^ ^
f^2rf% cst ^ t, I I ?3 II
Arjuna said : Krsna, owing to restlessness of mind I do not perceive the stability of this Yoga in the form of equability, which You have just spoken of. (33)
«fcf?rr^ ^—
fl JFnft I
^ cti4)Rct
cFqt% |- ^ftc^iscT 1 -cjo-q^^ ^TR'SFT
qMI, ^ 'Sftr <s|<T|q|^ % I
HHai I I 3^ II
For Krsna, the mind is very unsteady, turbulent, tenacious and powerful therefore.
.ife
I consider it as difficult to control as the wind. (34)
^ 3RPT 5|?I5IT^ ^—
anraq
g ^ ga^I l%ll
«?hn=n^ ^ ! PT:^t=^
xT^rar 'Sk cbRiHdi %■ ^ fr^ %; ’ng
t gsr 'Sr^! ar^mr '#?■ tu»^T ^ ?r?T # ^ t 11 gv II
Sri Bhagavan said : The mind is restless no doubt; and difficult to curb, Arjuna; but it can be brought under control by repeated practice (of meditation) and by the exercise of dispassion, O son of Kunti. (35)
—•I'lqi'^ ^ ^ ^ I ^5 finrmr *rT
^ W ^ ^ few «IW ^ SJpt t" ? 5?r 'IT 55?^ ?—
anraaf^rn g^jirr #%*#;!
9?Jn9Hi g q?Rn ^Rqte^rggqpRi: i m 11
rSHHcbl ’RW ?rST ^ feziT gOTT ^ t, ^
SRT 4W gq q ?ici i ^
^wniR
sracT^fta’ 5^ 5Rr ?rm^ ^ s^rar rt^t 5l^
%—R? ^ W % I I 3€, II
Yoga is difficult of achievement for onel whose mind is not subdued; by him; howeverj who has the mind under control, and is ceaselessly striving, it can be easily attained through practice. Such is My conviction. (36)
JRf*r -*ri'lRlI«^^*R^^^^j?^WT'aiNW<*)HddWMWI
% % Pi^R>i *R ^ ^ ^ 4W ssr ^ ^ 4 )K''i sit ^
*WI %, vStlRil *n^ ^ ^ ^ ftcft % ? §?ft ^ 31^ ^—
^ ^ I l^ll
< 3 ^ % 6f|c^ I ^ #rf ^
clMT %, ^ %, ^ cf5Rur f^^Hcbl
'Sl-dcbM ^ ^ f^df^d %,
4l''i ^ fdfe^'3T^fd,^'‘Idcdi^IcqoK ^^ Jhiki ^l<=h< ^ RT^ % ? I I II
Arjuna said : Krsna, what becomes of the soul who, though endowed with faith, has not been able to subdue his passions, and whose mind is therefore diverted from Yoga (at the time of death), and who thus fails to reach: perfection in Yoga (God-Realization)? (37)-
Nv-
<r^i<)i^1 asms qiJriiic;ii
! cmr aw ma^urf^a"^^^
#T aTT-sm^f^d 5W «rraar ^Iff^
#sTf arrr % ^ ^ ^
^amr ? 11 II
Krsna, strayed from the path leading to God-Realization and without anything to stand upon, is he not lost like the torn cloud, deprived of both God-Realization and heavenly enjoyment ? (38)
SRf^T -w ?fer ^ ^ % nr^^iT
^ i
a 11itii
t «Sl=feWJ| ! ^ ^ a'lFT ^
% f%^r aTFT # s!TM f, <3Tm^ f%aT
^jRT Fim cR^raMT ftamr
^ % 11 3^ II
Krsna, it behoves You to slash this doubt of mine completely; for none other than You can be found, who can tear this doubt. (39)
if '■■■
§
'^<
t"-'-
■i®;'
.:r-:
■■»r;
i«fn^ sn^T*3^ *ft *ik^ ^^
?fr ^<SI ^ ^1^1 ? "K'ltll^ 4tl49l dn< ^ ?—
#TOI3^
^ ^ngsr f^^nsreiw H ^IRf ■•wfJk 11 W>ll
afrv|J|c)l^^—tqref !^3W cfr?^
efrai ^ ^5T ^ 'TTcfra? I tpjffe
% '^nt! aikHl<^K ^ arsrf^ m=i3TTf^ ^
^ncTT Ji?rf’fl'^qgsq-giff^ c^ sn^ ^ 5t?TT I I »o II
Sri Bhagavan said : Dear Arjuna, there is no fall for him either here or hcrafter. For none who strives for self-redemption (i.e., God-Kcalization) ever meets with evil destiny. (40)
5^ ^ S*^ ^ ^ ^ 3?r5Sr fiPTT ^ % I *1R^ ?(5l[
l®r ^ 'R 'nr^p^ ^j^rl
g'^if fft^iwlsPrara^ ii 8911
jfrrnjTss y,u^c(H7 ^ eTt^ ^i?r orerfg;
^Jlfft 3^ ^ !TP^ ftSR, 3^
3^ f^niRT Pbt ^ 3ir^rcui cn^
3^ % hit: if sfr- % 11 j I
k*;t
.a
»
He who^has fallen from Yoga, obtains the higher worlds (heaven etc.) to which men of meritorious deeds alone are entitled, and having resided there for countless years, takes birth in the house of pious and wealthy men. ( 41 )
-^nwr %iw 5^ ^ ^
55^ ^ 'ilcl ^ q«f«i
3i«ra!
^ 11 Vi I i
■srsw %iT'7T=fT^ 5^ ^ ^ ^|ch<
5lM^I-l, iTlRliil' % ^ ^ ^jRT ^TcTT % I W5
5^ % I I II
Or (if he is possessed of dispassion) he is born in the family of enlightened Yogis; but such a birth in this world is very difficult to obtain. (42)
if 5FT ^ ^ %1W ^ 5FT ^ M qftfMr M I, ^
?i5r w
^ ^ ’JJT: I I 11
«sf '31^ ?)*iaf^ %T ^ ?f?3iRf ^ <2irirT?lRr
^ s^iKi ^ 3TT?n' % <^R % ! viycji 5r*n^
^ 2J¥ P»5T trw^in'^’Trf^S'^ ^ fM
^f ^ «l^=b< JRRq cR?TT % I I »? 11 I
Arjuna, he automatically regains in that birth the spiritual insight of his previous * birth; and through that he strives^ harder i than ever, for perfection (in the form of God- Realization) ^ 43 j
SRf^#fr=ff ^ ^ 5Rf ^ gi^ ^ ^ ^ ^
^ 5fPf^ ^ ?-
i 11 |
^ ^ ^ ^ gag
^ tiq7i*^qo+if ^ cR I I Uy M
The other one (who takes birth in a rich family), though under the sway of his senses, feels drawn towards God by force of the habit acquired in his previous birth; nay, even the
m)/-
seeker of enlightenment on Yoga (in the form of even-mindedness) transcends the fruit of actions performed with some interested motive as laid down in the Vedas. (44)
^ ^ ^ ^ *lttl 53" tPIT
^ ^ ^IPnI ^ ^ <11*1 ^ MRI ^
ST; ^ I-
«^Hi«rf*nFRg jM
OTRTRr SiraT ^fplY ^ ^‘WiK ^ ^ 5# ^JFR' ^ ■qr^f % ^ 'dishM
fl" M<H^ i lri qrqf srrar t 11 11
The Yogi, however, who dilligently takes up the practice attains perfection in this very life with the help of latencies of many births, and being thoroughly purged of sin, forthwith reaches the supreme state. (45)
H^*r —til<i 3§f HIcI ^ ft'll *4 qjw, 3T¥ ^ 3I^T
^ Hl'fl ■i'l^ ^ 3ITfR ^ ^—
inPwtePt ^Trtef^: I
fTFTRlWt H ^ 11
crqfer^ % %g t.
’TFTT ^I'MI % <3flT ^1cf^FFcf5tf ^ ^
^ns3 t; t 'ST^ ! g; 7fpf[ ^ I 1 II
The yogi is superior to the ascetics; he is regarded as superior even to those versed in sacred lore. The Yogi is also superior to those who perform action with some interested motive. Therefore, Arjuna, do you become a Yogi. ( 46 )
^ ^^ ^ ^ ^
sin^Vij ^ '3frf^ tKkf-ir it 'Sr^ ^-^iT ?irtR
5if^? ^ ^ ^ ^ fell J ^ 3R *nR(^'3F% ^ 3FPT ^'*ra;
^ ^ 5T9f?iT ^ ^1^ artrff ^frr %-
^IPniHf^l ^liNf I |»9||
«rarapi5i^ 4t >n ^ ^ grP^Fft >itT; i
jfrf^Rff ■fif ■*?!■ ^ft" st^lFn^
^ ^ 25T Pi<-d< iT^rar %, ciF
gff qr^r ^ t 11 xis 11
f-
Of all Yogis, again, he who devoutly worship Me with his mind focussed on Me is considered by Me to be the best Yogi. (47)
=n»T SEC^tSEETR: 11 ^ n
fcL
©(§>(§>
^ Pma m ^ ™, ^ ^ ^?f¥w t ^ipt ^
?r MJH ^TR* 5rft^ ti^'^i pRRJIT tj^ tiiPrtt (iw % tilcii, tet*! *ieWp, JfT M»iw SUfe ^ m ^ ^ ^ I fsr fR efrt 1^ % ?iittr ^ ^ «TH5ir ^ ^mr
’PWr^ ^ ^I'f-ll S' I 3WR ^ flHM 'TRT^ ^ 'i^'li yTR^ 3tPl35tR*it
W #r ^irapit ^ ^ 5?T ^ITWTJ ^ ^ “SIR ft5IR 7?3T W % I
HWt 3R^ 3^, ™ % flfScT wm ^ ^RJltf t pj
HftwVj m ^ ^ ^ latiTFr ssr «tw t ^ ^ it ?5ite»r ^
ijt^'i ^ 3^ tii'mi'tl ^ tii^ ^"1^ ^ 1^1^ ilt"ii sH'l^sii ^ ^3% ^ nRifli S—
■S5t
*Fzmra»Hl: wf JlR* g33F*RI«ra;
awr^m mrf *rf wn snRfI? mil
•ef^T^mi^ % ^«f ! ■3T^ SPr ^ ^
OT^Rf? f%RT ?raT '3FFzr *ncr % ttrpt #T ^ WOT 5<aT ^ jraiT ^r f=njf^, ^i^clilfR 5>iff % 5?f5, STRCt^
?f§|il<Rc1 AJlt^JII, 3^RFr ^ 11 '3 II
Sri Bha^avan said : Arjuna^ now listen how with the mind attached to Me (through exclusive love) and practising Yoga with absolute dependence on Me, you will know Me (the
::i
. -:
#
r' ;■ •v^ -
■*ir\
/• ■
/.■ -1 ■
Repository of all power, strength and glory and other attributes, the Universal Soul) in entirety and without any shadow of doubt. (1)
^ I u n
^ ^ W fq^in ffPT ^
d*^^Fdcp^rr, f^RT^ ^RTR ^
^ ^ ^ ^ 11^11
I shall unfold to you in its entirety this wisdom (Knowledge of God in His absolute formless aspect) along with the Knowledge of the qualified aspect of God (both with form and without form), having known which nothing else remains yet to be known in this world. (2)
^ ^ ^3?FI% ^ 5^f*RlT ^ ^
?r^! i u i i
*«■ ■■
If^sqf Tf cJ5t^ ijcF ^ JTTI^ ^
^ ^ iftRwT Tf ’It ^
^ ersifg; q’«iTsf
^ % 'jIMrII % 11 3 II
Hardly one among thousands of men strives to ralize Me; of those striving Yogis, again, some rare one (devoting himself exclusively to Me) knows Me in reality. (3)
^ WW ^ 5TR-f^5lH 3l5t H%IT <3?^ SRHEir
tilt, ^ 5lFT-f^5lH ^ W ^ ‘arKT W ^
sRicn^ t-
31^ ^ f^rsIT H^frR^II«ll
^51^, -stP^, cttj, ■3Ttcf5r?T, ’T^T, jfe ai^cBTT «ft—JTcBR HW # fSmrf^
^ I m <3TT^ ^ €[ ■amr
3mfg; ^ ^ % #t % h^n i ^I !
ci^, ^Tw str^ fEB^TT ^jirar
t, *rtt ^ftcr^jqr w 3rsTfg[ =^?pt ^STR 11 »-<^ II
Earth, water, fire, air, ether, mind, reason and also ego; these constitute My nature eightfold
;:■/ y/y
'3JW<W
divided. This indeed is My lower (material) nature; the other than this, by which the whole universe is sustained, know it to be My higher (or spiiitual) nature in the form of Jiva (the life-principle), O Arjuna. (4,5)
n=gtti*iT 'jp'I ^ ton'Ji ? ^Y-iT
I-
^rafxftgwH’T I
% <3r^ ! ^nr^T f% ^
5 Ic^f^ ^ 3^ 5 ^^ t •Sk ®f
w sm^r ?r«iT 51^ f oTsjfg: cf^r jjjt
=tjr<ui f, 11 ^ !)
Arjiina, know that all beings have evolved from this twofold Prakrti, and that 1 am the source of the entire creation, and into Me again it disappears. (6)
iR^T —w wrt ^ ^iw ^ im'n tJTipnT t, iT^ tt m
^ It sziM ^ I ar^ ^ ^ ^ ^ M '«rrat^ gtslr
hti; *R3nii
*lft ^ hPmi"ii 5^ m O 11
t gno^Ji'M ! ^ sff qiiq
51^ % I ^«ijjf sFig;^ ^ ^ ^ Hf^'4f ^ !
?f?§T # 3«TT 5'3IT % 11 ^9 11 !
i
There is nothing else besides Me, Arjuna. | Like clusters of yarn-beads formed by knots on a thread, all this is threaded on Me. (7)
jRk ^ ^ #rat ^ fssRT t *praT^ ^ annft -sik «4oqiH<?)di
^ ^ 131^ ^ 5^ ffl?T ^ we ^ ^ iran-imR
«R^'3ff ^ ^ t, I; ^ WIWT % 9?l‘ aPT% #
^OM^O ,
TObg»rg n*nRq sjfiigjfqt: i
JT’Rs ^ H i; 11
% <51^ ! ^ f, ■afrr ^
HW9T f, ^1^74 ^ 'SffsBTT ^ ^8n ■STFR'^T ^
5T^ 5^ # 5^^ ^11^ II
Arjuna, I am the sapidity in water and the | light of the moon and the sun; I am the sacred | syllable OM in all the Vedas, the sound in' i ether; and the manlinss in men. (8) '
3wit»iWsiP>s>fg^5iwiR*Tf^«ira#l I
sRtt ^ttwiRh 111M
*f ^[«4t if<3tf^ ^
wwT aronw
t 11^ II
I am the pure odour (the subtle principle
of odour) in the earth and the brilliance in fire; nay, I am the life in all beings and the austerity in men of askesis. (9)
»n 'IPt 1
% ^ ^jcif cCT ■H^icPT ^
tf ^STPr I # 5fe ^vrlRdijli'
=f5T t, I I 30 II
Arjuna, know Me the eternal seed of all beings. I am the intelligence of the intelligent; the glory of the glorious am I. (10)
^ ! Sf sIdcIHll' m '3JI<HFrh)
cb i HHig ry % ^ <3Tsjfg; w^«4 f <#?:
^ Epf % 315=^ •3T£tfg; 5TT^ ^ <3f3^ wr
II 33 II __
It:
m
Jk
tel
*
m.
. T/
i;i
Arjuna, of the mightly I am the might, free from passion and desire; in beings I am the sexual desire not conflicting with virtue or scriptural injunctions. (11)
jm -w sTSTR-sran if <^n<*)di ^
H'bKw< t ^ y^ciijNcbdi ofrr y«lw<?Mdi ^ 3R- onr^ ^ tf
%WPT 5Rg[ gjT ^ «ldclict7< ??r JRTT ^ STOfR f—
^ wilrt)*! ’rrai ^rii«iww«i?Er ^ i
aiPdR; ^ ^ % >1^1119^11
’ft ^ ft ftft cTlft «rTcr f
#T ftt ■^#3^ ft ^SIT dHlit'Jl ft ftft cnft ’TT^
f, wft g; ‘g^rft ft ft^ cnft f ’ ft^fr ^jtpt i
qts di^d ft ft <3ftT ft g^rft ^
Whaterever other entities there are, born of Sattva (the quality of goodness), and those that are born of Rajas (the principal of activity) and Tamas (the principal of intertia), know them all as evolved from Me alone. In reality, however, neither do I exist in them, nor they in Me. (12)
Mtf'l —^ ftj? RonNI R) ftftRT ^ ^ ^ OMIK1 % I
ft? RIsTM ^ I ftft^ '3fR 3RRT ^ ftT’ft #T ftftftR; ^
ftft ft?ftTft^ ?— fft ftT ftftftT^ ^5?^ f—
ftRftlft
Mm
3nig;i
?#rapj# »n^; n 9? 11
3^ ^ cwiTw <HlR^ch, TT^RT dlH^H— #=ff n=BR % irr^ ^ ?Tw ?reR—snf^-^fg^nr
Hlf&d ^ Tfi %, ^fNlf 3^ % 35r
'STf^Sfr c!^ ^ vJlHdl I I 93 II
ri*
-r ...
i
The whole of this creation is deluded by these objects evolved from the three modes of Prakrti-Sattva, Rajas and Tamas; that is why the world fails to recognize Me, stand ing apart from these and impersihable. (13)
JT^tT^ t I w ^ ^
^ ^ ftfe fe? ^ ^ g^n*! % ^TT ^ ? sRHifit ?m*pr wtr^
^ ^ ^ ^R5Rjt ^ 3R^ wfi 5*?rr gq tR% lur sqR ^ f _
I4t ^ 3 «ih 41 »pi qpn I
^ ^IIWII
'Wffe ^ 3T^f^ch ^JTsrfg; arfcT 31 .^3d f^t 3 'wfl- ^ Hmr sr# 5 ?^ %; qtg ^sfr 3 ^ g5ra?r Pi^-di f % ^ trim ^
^ % oTSffg;
% I I 9» II
/
■
For this most wonderful Maya (veil) of Mine, consisting of the three Gunas (modes of Nature), is extremely difficult to break through; those, however, who constantly adore Me alone are able to cross it. (14)
^ IIPTI ^ 5^cR3T ^ ’TSR ^ ^ W ^3^ «iaciWI I
^ IRFT 33?IT % ^ ^ ^ t cl?" ?fPT ^ ^ ?
^ qr ’iwi; ^ t-
1135( 11
<3n^-^cnTT^ ^ g^, ^
c^f^d cll^l
Those whose wisdom has been carried away by Maya, and who have embraced the demoniac nature, such foolish and vile men of evil deeds do not adore Me. (15)
^^rarari^MimcHi 3n5ttH^^’P#TiRr*P5R I ^ t^i5irer ^ t ^ t,
t-
^ upft ^ ^<^113^11
ajtqrq
% ’TOI^ff^ ^ 4pss .31^ ! 3fPT cRjf Cfj^
^ eTsrfeJf, .snff, f^nrrg <3fr?r sn^-^ ^ ^ 55T cfj)- ^ I I <5g^ II
Four types of devotees of noble deeds worship Me, Ajuna, the seeker after worldly possessions, the afflicted, the seeker for knowledge, and man of wisdom, O best of Bharatas. (16)
^ w<?>K ^ ^ <wq)< ara’ irnit »itr % ^ iRfftiT 3 rift
^ 3f^5rr «ic3^ ^ ^ I-
^ upft I
fi>4t ^ g I11T filJi: I |9S||
35T ^ ^ f^SI^ ^
STMT fTpft ^ ^ %, craf% 25jc^
^ ;3TH^ cn^ fn^ C|^ Sf f$RT ^
^ STT^ gfr ■3T^IF^ Rr^ % | | g^s II
Of these best is the man of wisdom, ever established in indentity with Me and possessed of exclusive devotion. For I am extremely dear to the wise man (who knows Me in reality), and he is extremely dear to me. (17*)
^ fFit ^ ^ 3j5i;^ lifZj I ^ ^ ^ ^
^ fe ^TblrHI HI*i«)yT)Ml‘ ^rf^n9«;ii
^ f, qtg sTPfr ^ wsng;
%, ^ ^rrr w %, cHil'Rb ^ ipr-^fedHI sTT^t ’ra? <3?fiT ^3^ "TfcR^r^ ^ if ^ or^ UcRR ft81?r % I I St; II
Indeed all these are noble, but the man of wisdom is My very self: such is My view. For such a devotee, who has his mind and intellect merged in Me, is firmly established in Me alone, the highest goal. (18)
jRf>T OT sipfr ’raj ^ 5^’raT ^ ’prai^ ^ t-
5RHT»n^ siH«ii*»rf Jrra^i
^ *IFR«n ^^Sll%ll
'J1'*ri ^ '3T^^ 5lT5qf ^ ITFT ^ MI'-C! 55 ^, ^ di^^ci ^ 35r = 1 ^
’TSRTT %, cf? qWTT % I I S« II
In the very last of all births the enlightened soul worships Me, realizing that all this is God. Such a great soul is very rare. (19)
'• ■ '■■‘t—T-’::,?S 5 itV-”'-,.S'
1 ,_ n^ »5^ artf ^ if *?gT^
^ 5Rr *praT^^ *M% ^ im »nftJ 3W ^prh gq^Sr ^ f ^ m iJT qjRqr t q^r anrft-^R^fr s^ % (3^=?^:^ #
^w-n w t-
•*1^ t^tSia5ii»n: I
tT W Pr^mTOR PRraii ^1 f^ll
HTiff cbH-1l gJTT f^RW 5TFr ^ ^ %, t ^ <3T^ ?EcmT^ ^
Pm ^ <5Rq- cf^
^ '3T^r<^ ^ 11 ^o 11
Those whose wisdom has been carried away by various desires, being prompted by their own nature, worship other deities adopting rules relating to each. (20)
^ ^ w—
^ Ijf qf af I
aw awivdi* asi arta t^wiws^i i^ll
'5TI'-^ tiqoH 1^Rr-iST?r^^Idl ^ c^ ^ 'i'JUT =EIT?dT %, OT-3^ *rfR ^ c|?r t ^5^ t I I ^59 II
^ Whatever celestial form a devotee (craving
.-=f
(t:
■m;
W-
/
,i-
'I?
I;!
■> 5 iSS
^ii
m
I*.**:)
;:f
for some worldly object) chooses to worship with reverence, I stabilize the faith of that particular devotee in that very form. (21)
g era: ^ i i^ii
^ gw 3^ ^ ?tw: 3^ §^=137
ggT3 W3T % ■#?: 33’StcRTT ^ ^ 5Rr fcTSTPT gg 3^ ^fe>d' ’itnT c|^ RF3
% 119^ II
Endowed with such faith he worship that particular deity and obtains through him without doubt his desired enjoyments as ordained by Myself. (22)
5Rfg —3PT ait viMIdHl ^ ^ ^ ^Ra^TRRT ^
nfePTRg f -
3i'Ti«ig ’1551 I
11^11^ qif% lIRftf I 11
'T^ 33 3IW gferraf ^ 35 w 3T§T=n3; %
3m % ^3?TT3if 31^ ct33T3if cRf 333 ^
f ^ 337 m% ^ 3 ^, 3F3 if ^ gST
5IW t I I ^3 II
The fruit gained by these people of small understanding, however, is perishable. The worshippers of gods attain the gods; whereas My devotees, howsoever they worship Me, eventually come to Me and me alone. (23)
31^ arfrbHmsI |
'if I I11
jfefPr 5W '3)^X1^ '3Tf=RT9tt xr^ iTFr
HXHIcHI cl^ cl5t «ltfxr ^Txrr c5^ «TFr
cl^ JTFxT f3TT iTPTfr ? I I II
Not knowing My unsurpassable and undecaying supreme nature, the ignorant believe Me, the supreme Spirit beyond the reach of mind and senses, the embodiment of Truth, Knowledge and Bliss, to have assumed a finite form through birth (as an ordinary human being). ( 24 )
'TT
’Ilf Jran?t: %RraRRI|?|: |
’#l'j|Hltrl ’IWiRajOT 11 :;v 11
4^
%
-•^7
> •
%’
<»/• c'i
r. ^ ^':
;. ! ■ '
. 4 ’
#fFTFTr ^ feqr f'3IT ^ nw§T ^
9tm, ^TF -sTirFfr ^3Frag^ gsr
'T?^r9^ c(^ ^ vjiMdi oTsrfg; gs?^ ^TOTcTT % I I II
Veiled by My Yogamaya (divine potency); I am not manifest to all. Hence these ignorant folk fail to recognize Me, the unborn and imperishable Supreme Deity (i.e., consider Me as subject to birth and death). (25)
SRPT ^ ^ 4)'IHWI ^ I ^ ^ t
^ ^ 3RT ^ ^ ^ ^ ^ 5^ ^ ?R5dI,
«««< ^ ^ ^ dt H'lqid, efPff ^ 3n*I^ ’S^IT
^ ^ ^iF ^fpmr ^ ^ irtt ft 91 ^ ^ ^ ^
5 IR ^ vitlgd ^ ^ ythcil, M'lqii^ ^5^ f—
%?IF eIrfMMiFl I
»iR'qiPi ^ *n g ^ ^ g;? 5 Ri 1^11
% '3i^'i ! ^ o^ola gCT ^ feicT
cTsjT ■aiFf cTT^ ^rsr cj^r ^ ^stfrtt ^ g?r^ cFi^ «raT-^Tf%rd%^ 5^^ ^ 'JiHdl 11 II
Arjuna, I know all beings, past as well as present, nay, even those that are yet to come; but none (devoid of faith and reverence) knows Me. (26)
^r<nT '3pzii<i
I ^ ^ ^ t ^ ^ ^fTOT, fg^f ^
^1 t ? ^ ^ ^TW^ ^55^ t—
^^niPi ^ ?llf^ ^T^M^II
% <3r^ ! it ^ ^
5^-5-^^Tf^ 'SFS^ ^ % w^\ 5rMt '3T^^T^ '3T5RTT ^ JTRf ^ I I II
O valiant Arjuna, through delusion in the shape of pairs of opposites (such as pleasure and pain etc.), born of desire and hatred, all living creatures in this world are falling a prey to infatuation. (27)
^ wer ^ ^ M ^ ^ iliufl A>-4 m)$
% iftfer ^ t, ^ ift ^ %, (3(^ ^ M ^ ^55^
W'a'in 'H’T 3IHHi* g«<|cb4“U*i I
^ jrf |aa^:||^il
qtg ^ % 4pss cfjHf CRT >3TT^n7ir
=n^ 5^ CRT qyq- ^ ^ IJZJT %, ff
?FT-Bi'^vJiPid 1% ^ ^sfSr^^cpfl- ^TrTJ
I ^ ^ imr % f I I 9r; II
i:
.iV-:
i
ife
•»
'>?.',1
f. •
.k:
'L '
::'l
But those men of virtuous deeds whose sins have come to an end, being freed from delusion in the shape of pairs of opposites (born of attraction and repulsion), worship Me with a firm resolve in every way. (28)
sf^ —^ ^ *rjpf 'fii '?j5r
HAW'W t s ft ti in ^ 11 % 11
iipnf^ sraPti ^1 ^ a?l gfl^: 3>if n ^ 11
^ 5^ aifSpj^ 3Tf^^l=r % ^rflcT cT«Tr arffersTfT ^ 3n?=r^) 3#r ■3F?Tt?>ra'
5TPT^ f ^ ytbRj-d cTT^ jpicr 5^r
'Srsrf^Mi'<i ^ 'Jii?i % I ^?TTw ^'w, "jRr '3^V^
cRf, SI^KHcbl, -FPi^ ^ -^Rfl
t I I ) I
They who, having taken refuge in Me, strive for deliverance from old age and death know Brahma (the Absolute), the whole Adhyatma (the totality of Jivas or embodies souls), and the entire field of Karma (action) as well as
f..
My integral beings comprising Adhibhuta (the field of matter), Adhulaiva (Br alima) and Adhiyajh (the unmanifest Divinity dwelling in the heart of all beings as their witness). And they who, possessed of a steadfast mind, know thus even at the hour of death, they too know Me alone. (29-30)
rm
‘3Rrr ^ wm ^fsrjq ^^^% (^i
?raT H^iqi*!^ aa ^ ^ ift ''3RR' cltr 'a?r aj?^ t (^ l aitzipi
w %i
a>r a5t aM aa w 5T ^R5i^ % ^R<>r w <2RT3^ 3it^
^ <3rR**T ^ ^ if 3r^gq^?naf f^aat^^R5i^^lM<nTaR%^ncrJr?FT
t-
'iJI'^'l vjqN
ftjaanar ^a;>f gaafrmi 3rf^‘ a f^’ iftTfiaPiila 11911
'31^ ^ a55r—% ! cT^ cPTT % ?
oTsznar cF^iT % ? ci5*f =piT% ? 'srfSpj^HFr^cFin- W W % ^ 3lftltsr f?B?PI?r cfji^ t II 9 II
Arjuna said: Krsna, what is that Brahma (Absolute), what is Adhyatma (Spirit), and what is Karma (Action)? What is called Adhibhuta(Matter) and what is termed as Adhidaiva (divine intelligence)? (1)
ai«2JTginjR
^ ^ ftydicHPis 11 ^ 11
'Sif^rair
9Tfk^^% ?^mT^tbrsiTi m^5^SRr<3r=^
^'3TR !3rr^ <3TT^ ^ 11^ II
Krsna, who is Adhiyajha here and how does he dwell in the body? And how are You to be realized at the time of death by those of steadfast mind (2)
jrN" —31^ ^ ^n<r sRFff 31? jsr, 3 mi^ #t jRFff
3tTT 3ni'^ ^ ^
araf w?i wi I
f^: I M 11
■ cF5T—TW 'STSTT %,
'3r2jf^ 'jfl'^lc'il, ‘'3T£<4 |<?i' "IIH % cf55r 'Jliai
% ^STT ^ ’rra’ ^ ;3^qpr =n?rr ^ ?sipt
%■, siF ‘^’ ^ ^ p55r 'w % 113 II
• Sri Bhagavan said: The supreme Indestructible is Brahma; one’s own self (the individual soul) is called Adhyatma; and the
discharge of spirits (Visarga), which brings forth the existence of beings, is called Karma (Action). ( 3 )
5^ -31^ erfInjjT, ^ 3tR ^ t-
3rf^* «Rt ’ira: I
^ 11« 11
sr4 cT# q^sf 'arRpjjr t,
<3tRi^ % <3ftT !• ^ gps5
'31^ ! ^ Sf cfT^ic) ^ ^Mdqf4) ^ #
'3TRrErsr f, 11« 11
All perishable objects are Adhibhuta; the shining Purusa (Brahma) is Adhidaiva; and in this body I Myself, dwelling as the inner I witness, am Adhiyajna, O Arjuna! (4)
wr —% EK 5T?^ w 3T^ 5T5FT
351 am 3nTRT 35^1-
^ mW* \\^\\
^ 5^^ 'SFrfcbra' ^ ^ ^ ^<^1 cb<dl
gOT ^ ^ uTTW ^ ^
^ ^tcTT ^
t I I V I I
aiBSJT aMHT
He who departs from the body, thinking of Me alone even at the time of death, attains My state: there is no doubt about it. (5)
sm ^ ^ I ^ w>r fq ^ wnj; ^ ft
HM ^ % I qr ^ f^Tsirer ^ ^ FTPT ^ Praq
% ?IT if I ? %-
If ^ ^5%^ I
^ ^ ?if*rmi1^: 11 ^ 11
^ S^r -5t^ ! -ai-dcbid if
f^-f^ '^^t ^ITcIc^ f STT §Ttk =1^
^STFT %, ft irn?T fr?IT %; cRjTfcR
^ ^ ^ *nf^ 7?r %■ 11^ II
Arjuna, thinking of whatever entity one leaves the body at the time of death, that and that alone one attains, being ever absorbed in its thought. (6)
5Rfq —vSRRM if FR'T Wcl ^ ^3^ *1WI %, ^ HM ft?!T%; '2^1^ 2IRJ^M
if RFT: ^ ^ qjf ^ I, f^TW if 2RfJlcU 5IRIT 11 ft
^ qr^ '3RTq>ra’if q5T RR^ R§^ 2ff^ ft
'JIICll % CURRsTR ft 2111 'JIN, 'RTF ^ %; vJiaqq 2^" ^'Nl^ PRRR
^'Jl'l ^q ft ^ 2ff^q ^ '3ili?T ch<ct
ll'SII
FT77T ^ 'Sftr 5^ ^ ^ I ^ Mq^K g^f ^ <3^^"
S^ ^-jfe ^ g^r ^
ft 5rRf #rTT I I ^ I I
Therefore, Arjuna, think of Me at all times and fight. With mind and reason thus set on Me, You will doubtless come to Me. (7)
^rrat iRFT m ^f^ferrw, ^
'3n^n¥ ^ffT ^ SRT ¥T ^ ^ ^ H^iqi-i^ ^ 'vjlf^tqsi' ^ ^ '3rof^ f^|<bK
3fa^^ M ^ ^ qtfW ^ aRR5l^ 11% ^ #T 5?i^ 5f^ ^ ^ f _
^atn •TT^nrPt^ I
WT g^ ^ i k 11
f ! '^W f^RTR" % % ez^pT ^
^ ^ ^ 5^, 'StIt ^
f^ra"^ Pl<-ti< Fq-a-i q5<ai gOTT
^cT^ fezT gw ^ 'srsrf^ ^ ^ rfct
ftcTT % I I t; I I
Arjuna, he who with his mind disciplined through Yoga in the form of practice of meditation and thinking of nothing else, is constantly engaged in contemplation of God attains the supremely effulgent divine Purusa (God).(8)
nSWTZT
^aeiicb< 31 ^ Ww «laeilcl
y<i''i*ig9llRinK*i''i1t'’ll<lf<IMjW^4|: I 71^ tjldl<HfJ|*T^feMHlft<^c|<'f ?r*m: 4<WI^ 11 ^ 11
# 5^ <3T;TTf^, Pi-M'T il, %
’ft 'arfft srR^-qtTspir ct7?ft ^nft
T<^<?\H, % T 1 ^ 9 T PR^T ■cld '1 Ht^ilST
# 7 : 'Srfciin’ ft - 31 % 'ft, gs
'T7ft5^ W 7*T7'ir cRtTF % I I ^ II
He who contemplates on the all-wise, ageless Being, the Ruler of all, subtler than the subtle, the universal sustainer, possessing a Form beyond human conception, refulgent like the sun and far beyond the darkness of ignorance. (9)
jR^r pq qq ^ ftisR w f-
pW^ R tf 11 90 11
^ 5^ '3r-dchH ^ ^ ^
^ it 5TFr ^ <3rcESt 5Tc^
WT 5^ wrmr ^ ^t?TT % 11 ^o 11
=^4s -'-. .4^,4
s5?;
W"
Ij ; l-'l
^0
Having by the power of Yoga firmly held the life-breath in the space between the two eyebrows even at the time of death, and the contemplating on God with a steadfast mind, full of devotion, he reaches verily that supreme divine Purusa (God). (10)
^f w, fiRT 'Srrst ^ 9r{^ ^ ‘'SifSws' PrWT
vMoMTt) Ww cRT ^ qtPraf ^ 3RI^r#T ^ ^ ^
9#^ % cl^ 3r5R Pl<l'hK "RW ^ vjqRRT ^
'3R!^r#r ^ ^ t ^ 3r«R ^ jr9RTr q5t
qRt I-
qqW tWprt qi|d4l 4)d<Hll: I
gnd 4 dii^u) 119911
^ 'Srf^# cf^ f, vsrr^frb
^TcHMH f^RT^ cfR^ %
'SfiT WTK ^ ^ l ^-cj|0
^ 'STTcR^ f, ^ ^ ^ ^
^ cb^J|| \ \ II
I shall tell you briefly about that supreme goal (viz., God who is an embodiment of Truth, Knowledge and Bliss), which the knowers of the Veda term as the Indestructible; which striving recluses free from passion enter, and
31^ 3R2M
desiring which the celibates practise Brahmacarya. (11)
JT^TT —Sfcilcf) if f^T^f j^iGnT ^ ^ ^ *5t, '3R' ^ sfcil'h ^ vitH ^
^prfsnwHs m«iHiR«rat #raR®n*( i m 11
3frt*R^^TOf a?i I
q: JR# ^ qjf^ wn 11«11
^ ^Psi4l' ^ srff <lcbcb< ?Tsir ^ ^?T
if f?FR gq IRT % SRT IfFT
H-W'cR if cfj^, qTRT?T ^fsfsjf
■MlJI^Kuil' ^ ftsRf ?f^ ^ gw ‘^' W 3r«RW W?T 5f5r [il-rlH WcTT §<3IT STtfT c^ WT W ^3TT?TT %, ^ gw q7W% cj^ JTW FRTT % I 1 I I
Having closed all the doors of the senses, and firmly holding the mind in the cavity of the heart, and then fixing the life-breath in the head, and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs uttering the one indestructible Brahma, Om, and dwelling on Me in My absolute aspect, reaches the«upreme goal. (12-13)
^ ^ f^-f5Rl*K ssr 1 3RRRj RtPpjT ^ 3RRR#TRR R^ #T W ^cfcTiqi W; f^ 3RRR?r if W R5r % ft 5^ ^ ?, R# t RR ^T*?irer R5^ *R 3^ a?R^ ^ % ^PIRW’RJSI ^ sni 3RraM if ^ RR5R ^IJOT-f^TWr RR 3^tT f^-Pl<l*l< ^ ^RtR 5IHT ^ ^ %, g>TOr % 'R*fw< Rif Rifi?r m srpt Rif 5 ^ ^ rt rrri^
3IR^ PlPT-Pf^ ¥m 5^ ^RR^ Rlf^ ^ gjpT 3RPT Rddld t-
3RW|^dl: 3ra?i Rf RI 3*Ri^ PRIRT: I ntMie 'R’f <nPn: 119» 11
%< 3 T^ ! ^ 5W gsr if 3 FRTi%^ 5 PI 5 T #f f^R?^ gsT 5 ?;’?Itrt frrt %, ;3^ l^-f^RRR: 5^ fq ^ fM ^
% 'Sr^fq^ ^ HIK1 ^ 'Jjidi ^11% II
Arjuna, whosoever always and constantly thinks of Me with undivided mind, to that Yogi ever absorbed in Me I am easily attainable. ( 14 )
RRfR —RRRR[ ^ Pf^T-pTRR f^RR # RMR<JflP<l Rif ^d'Hdl ^ RfciRRR ^iRT, 3R S^TsfR R ^ Rif RlcT Ri5RiT RF f^(5ldl^ t ^ RRR<JIM R^IJ^Rf W RRRT^% fiR;[
Rpff Mr
*n3^ jppN f :si3nni9mRRR I RiyRpTl RFRRH: rJ^' RRlf RRI: H 11
WT c(^ irra' g5T JTTtR
fPBT 5:^ ^ STJPTiJT =1^ Rff
^ 11 % II
Rl^ 3PRIR 200
ill
Great souls, who have attained the highest perfection, having come to Me, are no more subjected to rebirth, which is the abode of sorrow, and transient by nature. (15)
W ^01 % I ^ '»IH^ ^ ?R} ^
^ wr qf^iT 11 qr ^ |-
5 3?fjN q
% '3?^ ! ^ 5=TOcRff %,
qtg % gsr! g§T ct^ rfct ^
?t?TT; cpif% ff cbM|<fld #T ^ §I^ | R %
cRM ^ SJCT # <3Tf5[^ I I 9E, II
Great souls, who have attained the highest perfection, having come to Me, are no more subjected to rebirth, which is the abode of sorrow, and transient by nature. (15)
SF^fq —s&m^q) qq ciW qJf ^-Kiqcli ^aniqi.q^^jqiNdT
qr 3^- qqqr^ WBJT ^ f^-TRT q5t '3Rftr qq ^ ?iq ?ftq?f C# R qd l qj^ t-
q?«^qn4'dM^4^si««n f^:
qf^ gqq^qpqf qqT:il99M
sr?r cfjf ^ %, d'dct?i 5^i<
-arciftr ctmt ci?r '*ft'
f^TR y^i^Jlldcb c|5t- <3Tclflr CTT^ dft #
W, % ^rT’ft^SR '^1(71 ^ dTd VJII'I^ c|l<7l
119^ II
Those Yogis who know from realization Brahma’s day as covering a thousand Mahayugas, know the reality about time. (17)
SRfT -?5IT % ^ mRhI'JI «tdc1|£b< '31^ 7RT ^ 3fR«T ^
?l% 3fl^ 3 mR l HC1<4 ^ vH vSlPtwai ^ ^*Fr
t-
arsqrPI^ajrPl: WcInSl^ilJlA I
^|W|HI*1 a^i4Tf>«5l'i I 19t; 11
W^R ■sjcFRT sTflT ^ ^ 5T%§Ff5Tcr
^ '3T3Rfi % arqfg; siw % §T% ^ ^
f ^ sIW ci5t % Rcr§ig^ # ;3^ 3TRRR HTW Wr ^ §TftT ^ #R ^ dn% I I 9t; I I
All embodied beings emanate from the Unmanifest (i.e., Brahma’s subtle body) at the coming of the cosmic day; at the cosmic nightfall they merge into the same subtle body of Brahma, known as the Unmanifest. (18)
ai^SiT '31HJFI
f:.^/ .
si^fr -ngfir mt ^ tiI?! ^ an^ni if wm aiaiTfi ^ #r ^ 3ii?t If, traift ^ ^R) t 'T^*T 5?!^ ’T^^WT ^ !?ra ^ !?icr, cR W 3=R^ 3=pNf Pfe ^ SiRTWT
^ ^ 1^ ^ ^5^ 11 1^ ^ ^ Rawf*!; 9> 'FRT^ ?—
^jwm; ^ wi ij^ ^ JRfR^l i|s<4HI*)ie|?ls msf I I It 11
t ^8f! ^ Ji? ■■(Hy,<iiii JTcgf^ ^ ^?T ^ f'311 Trfir !7%?T ^jTFr if #?r #tcIT
% ‘sffr f^rT ^ y^ST if 3 <m 5| ^<ni % I I I I
Arjuna, this multitude of beings, being born again and again, is dissolved under eompulsion of its nature at the coming of the cosmic night, and rises again at the commencement of the cosmic day, (19)
wtf'l —«(Hl ^ <lfi ^ 'dilW (w|fl 'Sfa^fi ^ tIHW ^ ^ ^ITR*'T
^Ifl" 1^*031^ |f, ?^rr “hl^ ‘i|H<l
^ ^ ^ f^wIrT 11 =«e> 11
3^ ^ •sff aifir 3r£ffg; f^srar
qfr ynwH 3 Tczto '*ncr %, =1? qTq’ f^ezr jeer
ftm 11 qo II
:'»•
>'
i
‘fi.4
'■'T'
jm
, i
-or- —
#(S.*l'W^'^CIT
r
Far beyond even this Unmanifest, there is yet another unmanifest Existence, that Supreme Divine Person, who does not perish even though all beings perish. (20)
sRfr - 3 n 3 t if ^ vsqRRT ^ ’T 5 ?r 55^ ^ jnfi?r,
^f 'TW ORR # OTRRT W 'Scf 'T<H'lfcl ^ #T ^1^
if ^i3^-w«RR ^ «Fr ^ ^ w 11 #if
if ^ if^ ^ ?FT ^ ^ spf, ^ t 31 ^ ^ ^ fl?
'i'I'hl 5nP^ ^ ^ vJi'Hiq Roeilc)
aPjTbliW |
’i UM ^ ?rai*T qRf rrii^ii
^ '3Tsm5 ‘-aTSH:' ^ttr’ ^ =f55r w f, ^ vST^nC HH^h ^TcZJtR cRl- f ^gJT
^T^TRFT <3T3TfP HR' ^ Mi'-cl
cfFra" ^ -an^, cjf Srt 'ttr «ift t 11 11
The same Unmanifest which has been spoken of as the Indestructible is also called the supreme Goal; that again is My supreme Abode, . attaining which they return not to this mortal world. (21)
SRFT —5?r ^RRPT vHoqTh ^ ^ SJRT ^ ^
^ ?RRH 3 IHHRP 5^ q5f snficr ^ ySm t-
3^: R iR: »n«f |
5RqM:^f!!nPr HjnPr ^ r#r rrr i ii
3rieJT3RziRi
WTW ^ ^Tcf^
hR'^^F %, ^RTTcFT '3Tczr^ M<h 5^^ ^ '3FF^ # ft RFeT ^TRq” % I I | |
Arjuna, that eternal unmanifest supreme Purusa in whom all beings reside, and by whom all this is pervaded, is attainable only through exclusive Devotion. (22)
R^f*r—q^tZT q<H I ^ I ^ SM ffcir t, w ^Fi5n4t I sr^nr ^ ^ ^ ^ ^ 'r
arraiwT % ^ I 71? ^ TjTjt
% ^ «iiHti ^ ^ ^E«iH ^ RM ^ t, % % ■affr ^ t w r^
Rit «1N« ^ WmI Rjt RM ^ ^ ? I ^RH RR
^ ^f)T% ^'H^Iti*h|Ri ^ 4)P1H: I
in?Rn ^ w ^^qrPi \{r^\\
f <S{^ ! Cf^ it RTFTchT ^ gCT 41''T|vJl-1 # ^iHtl ^ C^le^qicll cf?r ^flT C?^ ^ ^ ^ cTTW ^te^cTT# chf ft mRf ^ t, ^hTef ^ '3TSTf^ ftft wff ^ ^hf^TT I II
Arjuna, I shall now tell you the time (path) departing when Yogis do not return, and
I !'
k ”
! . I
u
' I
] .
also the time (path) departing when they do return. ^23)
^ ^ ^1" wif ^ ^ ^ •nft, 3^ 1^ ^ ^
^ gl? 3^ 5fRlT t-
gsRl: MUHItll ^SrRm^ I tI5t IRRH »I^Ptl ^ asri^ »HTs 11^11
qpf ^f vj^1tci4a arP^ arP^fTT^t ^ertt %,
m arf^THPft %, ^ arfiRFft
^cIcfT t aTKN'J I ^ ?5: irtPff SRT aipTHT^t %, aw ^ ^TWT ^ sr5r=(w ?fPfP5Fr aMj^Th §wwr'3it SRT sRw # ^ 5Tr^r ^snasr an f 11 II
<Of the two paths) the one Is that which are stationed the all-effulgent fire-god and the deities presiding over daylight, the bright fortnight, and the six months of the northward course of the sun respectively; proceeding along it after death Yogis, who have known Brahma, being successively led by the above gods, finally reach Brahma. (24)
!Rf*T5T gifif % ^inf ^ ^ ^ ^ ^ 5^
simj isti^L ^“['1 f^i t“
■y."
Afv'.
31^
gift
^ PHRt^ I l^ll
TfTPf sjTTTp^^RT^ft %, TFf^“<3rTP^HT^ % ^5Tr cgisny q-^ qq vSrf^^RpfT crf^r^FH" ^ ^ 'Srf^FTFft ^cicTl %, ^3^
Wf ^ 5'3TT ^cb|iT ^ cTMT
v3M^Tb ^KT ^ ^ nqr §^ ^’^ht
^ v??fr% ^ '=t)Hf
qq MlJ|cb< ^TTf^ 'STRIT % 11^^ 11
The other path is that wherein are stationed the gods presiding over smoke, night, the dark fortnight, and the six months of the southward course of the sun; the Yogi (devoted to action with an interested motive) taking to this path after death is led by the above gods, one after another, and attaining the lustre of the moon (and enjoying the fruit of this meritorious deeds in heaven) returns to this mortal world, (25)
I'
./r ..
n
jnfT —^ SI^ *lFff ^ ‘htqi <;Vff ^ Wlfl-i
HPt WclPfT^ ^ fel^ ^
^ ^ ^snitT: \
qdidl i I ^ M
■*> ■-
^ ^ HcjjR ■aftr
'3rsTfg_ ^c|iiH ’Sfrf qpf ^nid-f ^
W I T^cR ^ SRT gOT—fcra^ CTRTT ^
#3^ OT WT ’Tf?r ^ STra 5tnT % <3fk ^jat ^ anj w g'Srr ft?? srrqrer 'srrar t ar^rfa;
3T^-^ cRT JTra' ^IctT % 11 -^s, II
For these two paths of the world, the bright and the dark, are considered to be eternal. Proceeding by one of them, one reaches the supreme state from which there is no return; and proceeding by the other, one returns to the mortal world, i.e., becomes subject to birth and death once more. (26)
—SR" 3!T Mil’ll tfVri ^ ^ ^
^ ^ gfricT
% '7T«f! w HPff ?r?2r %
'j)M=b< ERif ’ft ftlftt HlfBd ^ ^tarl w tRR°r
% ! a, ti®i 'Rid ft ftftr ft 3^
3T8jfa; pl<'d< ftft ^ fftft BTEPT
aiW ^ I I II
areJT «uqR
Knowing thus the secret of these two paths, O son of Kunti, no Yogi gets deluded. Therefore, Arjuna, at all times be steadfast in Yoga in the form of equanimity (i.e., strive constantly for My realization), (27)
^ ^ JTI’I ^ ^
^ ginnir ^ aig^nr ?fi^ ^ ^ w ^citnA
^ ^ ^ u^l
31^ ilfcgpr M <R n ^ 11
gw IF si?r %• ^
if ^qr q^r, qq ^ ^ sfr
5'»qw qigr % qjT
qrrar % whicIH qwrq
% ii^x; 11
The Yogi, realizing this profound truth, doubtless transcends all the rewards, ascribed in the scriptures to the study of the Vedas, as well as to the performance of sacrifices, austerities and charities, and attains the bcginningless supreme state. (28)
^ qtT5IT^
3n!Rsra#it HIHlfciHliiUjW: 11^ II
3Mn ^ ^ vft g'T%?r f^ I, a^f^ a:;^ f^«iiait ^ ^to?t ^
TS% ^ TTSfi ^fldiqr 155 a?t*n5 ^ ^ ‘ fMfianNi i ^jjfi t’T' ^ ^i^j-
%\
•V “"W^^'aiK“H ^1^^5ffef5IH^5Fi}'^^T^^5r^|%^ ^iR»3r ^ ^ 5W% * 3|w ^r W]^ 15 im iJT^ f I 5^
irat 3 MW ^r 5 f% a^{^ % Am 55^ 5^ fesHi^ % M q^ 55ite *f jq; 3^f I^R 5i^ BH ^ ^ ^ ^_
^jl»J'Nl^clM
^ ^ ^ pm»f it^^iwjh^-43 \
^ I^5iH<iftd wFsrr m 11
^ M<H ^FIm^I^i f^fTFT WM ^
HefWtfcT cf^friT, ^JlHcb< ^ ^RTR
^ 5^ ^ I I 9 I I
Sri Bhagavan said : To you, who are devoid of the carping spirit, I shall now unfold the most secret knowledge of Nirguna Brahma along with the knowledge of manifest Divinity, knowing which you shall be free from the evil of worldly existence. (D
'!!^i''^':
'iv
y,rf:'--
I ^7.
tr
■P
Iraq
HXnr —^ Pitl felFT ^ nEasii ^p 3^T^ ^iRt
^ \icthyo[ 3H ^ '3T5?nT OT^T'T 537% % 3175^5) 5 t7% ^ I^T%
^ ^T^TPf I-
<MRm Tragsi qfttsjPRgrW^ l
HrM^H< i » f «i«f mil
^ RJsIM ITFT ^Tsr 1craT'3ff ^ TMT, 'US-Tiiil ^ ^I'jIi, 3)Id H 1=154, 'cHld 'bxlH, Md-I^T 45CI=)ICTI, £|4$^tT), ?TW^ =bt^ ^ ®isi g^FT 'SftT <3TftHT$ft % I I -R II
This knowledge of both the Nirguna and Saguna aspects of Divinity is a sovereign science, a soveregin secret, supremely holy, most excellent, directly enjoyable, attended with virtue, very easy to practise and imperishable. (2)
RtsIH SMinl *<1^*11 f ^ tllil’l 'll ItHf % Sfr Tnf[ VI jar ^ Enr^T ^ ? i? f^rawt •tt 'St^isi ^ iwr ^k"! f^tsviA ^
gggrj ^ ^ 'R ^fSI ^ <iirl ^ A'^ii *htri ^—
ar^i^siRi: gw ti4wiw tori aiiw *n ^gfldiwc^Pl 11 3 11
^ M<-dM ! ^ ?Ff gw
gsFpr F jfF?i wf ^
^ t m I I ___
i
■t
Aijuna, people havingnofaith in this Dharma, failing to reach Me, revolve in the path of the world of death. (3)
?ni aR^ asRiiHW ^ ^ %-
>Ri ^ 5FRarai^p^i
MtW i P t ^ ^ 11 8 11
55>^ Pi<icbK q<Hic»n ^ ^ ^ %
^ % ■sfrr ^ ^
■H'cb eq ^ SIT^JR ftetcT ■^, dlWd if Sf ^3=T^f ftsra ^ I I 8 II
The whole of this universe is permeated by Me as unman! fcst Divinity, and all beings rest on the idea within Me. Therefore, really speaking, I am not present in them. (4)
^ ^ HcR i fi i ^jnPr w ^ I
n wtm ’ijr^ra’M I s 11
t ^’jjr 5F ^ f^«Jcr ^ ^Itl'
^fPTSTf^ ^ ’JjTf ^ =h<.^
dMI ’jjrf viCH5l WMT '*R ■^TT •3n^ qitcid ^ ’TciY ^ felcT % I I V M
-■ ‘'V
''Wt
. 1 ?:
%
&f'
- ■: -^ i - ■,.;: - /■ . .: ::fV _•:.
Nay, ail those beings abide not in Me; but behold the wonderful power of My divine Yoga; though the Sustainer and Creator of beings, My self in reality dwells not in those beings. ( 5 )
SRf’T if mm ^ ^ ^ fenr
I arai w ^ ^ ^'t? ussrt srt
^ If-
^Wl'btillR'ildl *ISf 51
?WT »RWFfl^pi*n^ It ^ 11
^ aT1^?T % 3 ??jT fcRR% 2IMT
^irg ^ '3rFBr?T # fr f^«i?r t, ^
SRT ^ ^ ■sijjf g^c # ^
yTFT I i Ei I I
Just as the extensive air, which is moving everywhere, (being born of ether) ever remains in ether, likewise know that all beings (who have originated from My thought) abide in Me^ (6)
?ifer UR ^ gq ’PRF^ % *njt cRj tniR ?ff^ 3 r% I^ri^
^ERSq" ^ ^ tHIMMl, 3I?Rtcl[ f^^WWI JR 1 3R
3R% •jjiniq-t mm ^ ^ ^
S5j1«l^ SRT ^ ^ if ^ ^ ^ IJcHT #7 ^ anl^ ^ g=R& 3?lJ^ gST JI^
V.fe
^HwiPr w^w
% 01^ 1 ^ '3T^ # ^ ’*1^ ^ 3Tcg%
^ RF^ ftfr W ^ % 'S^n:
cpj^^fr ^ ^ ^ f^T T^TcTT ^ I I vs II
Arjuna, during the Final Dissolution all beings enter My Prakrti (the prime Cause), and at the beginning of creation, 1 send them forth again.
n^* ^cHHq rcm g=i: gn; i
^J^dUlHPlH I 11; 11
HcgfcT g?r 'Sf^ri^K cb<ch ^ WpT
^ §q w ^r°i7f ^ STR-SITT
vj-itJ) ch*if ^ >51 jtiK <^dl II
Wielding My Nature I release, again and again, (according to their respective Karmas) all this multitude of beings subject to the influence of their own nature. (8)
^RiR ;il^-'WHlR ?IW ^ ““ft 3?? eFlf % ^
^ CR^ W% * ^ Wl^ ^-
-'iT'
im '<
i.M^
’■T^_ :-
■ :■
i;
■■m
rp. .
}■
t
>' - ■"v ?:•'
FT-
st'
¥i
t.
i\'-
•: j-
<’■
■
f:E
^ ^ »if ?nPt ^*riPi Pi«iHPti MH«iM I
^ 11111
^ ^5T f^sjw g5T WTTcqr Cf5t ^ =f5Jf ^
I I ^ M
Arjuna, those actions, however, do not bind Me, unattached as 1 am to such actions and standing apart as it were, (9)
|?r ^ ^ ^ ^ qwth'l W ^inTra" R(9ct(<n
4=^ 5m feqfi<<ci^ I l9o|i
% ■ar^ ! ■STft'iiidl ^ bwst ^ HcgRr
^ srirg; cf^ ^ ^
fr STF ?ran: gg t l Mo 11
Arjuna; with Me as the supervisor, Nature brings forth the whole creation, consisting of both sentient and insentient beings; it is due to this cause that the wheel of Samsara is going round. (10)
IPM ^ cli^ ^PKTFH I ^Tclt # 35ft^
M.’ -
.i4
W ?R^ ?PT5tI^ ^ wl"^ ^ H^iq flit ^ ^TFA ^ H5“iF
^ ? —
3ra3iHpS *n ^si Hi^'tr og'iiRm'^ I
'if HNHMiH'd) >nT »{5l*ll9^ U « 11
M<H'HI=) ^ ^ ^jTFT^ =IT# ^ ^ ^ 13 ^ w 9itR EJK^ ^ 551 ?F55f 55Tf ^ f qcr; cfit g^E5 ^prafr f 3r«ifg; ■sppft qtT hfit fr ^ ^ fM IT5>S!T ^ gq
^ WlS!^ =Ff WSJTT^ H5>=T *Tr^ % I I 99 II
Fools, not knowing My supreme nature, think low of Me, the Overlord of the entire creation, who have put on the human semblance, (That is to say, they take Me, who have appeared in human garb through My Yogamaya for the deliverance of the world, for an ordinary mortal). (11)
#n?n hIm+hM hImsihi Wd«: i TRi#ngff ^ Ji^' Rrai:||«n
% arsf srrOT, 3i«f ^ afVr oq-ef stft
ftpfl 'SfflTpf^jR- TT^, 3TTgft Hlf%#
^ SirPT 15^ ? I I 99 II
*WT ^fW^l
Those bewildered persons with vain hopes, futile actions and fruitless knowledge have embraced a fiendish, demoniacal and delusive nature. (12)
^ ’iRt) ^ tir^l ^ ^ H'HR ^ % 'SIlI^CI, 3W
^ 1 3iT3r ^ t atfR I-
trf »n*f Mf u^frPnRrai; i
’TSRiFPPPnft sIR^ I 11
T^5 % 35r! 5Rg% ^ 'snf^
3R- gST ^ W <HHIdH EfJnTT ofk
<3T^ 'dlHcbi 3FFIT g?1i
Pl<-d< ¥ I I ^3 II
On the other hand, Arjuna, great souls who have embraced the divine nature, knowing Me as the prime source of ail lives and the imperishable eternal, worship Me constantly with none else in mind. (13)
R^fT -gR ^ sate ^ ^f% ^ 'TjR ^ IRiR %-
>rf |sa«n; i
^ <j5> =ll'?l 'jFT 'TTT ■sTl<
jjajf gjT gq ^ 5TTf^ ^ ^
gq g5T cpr str-^ hrft ^iRfr §q ^ Jft jzfR- ^ g^ 5tqR ■arpR ?Rr ^ ^ otrtrt 2fRt f 11 ga II
Constantly chanting My names and glories and striving for My realization, and bowing again and again to Me, those devotees of firm resolve, ever united with Me through meditation, worship Me with single-minded devotion. (14)
Htf'q —3nt^ ^ ■sir'll Jl4t ^^ K'Wt ^ClCHRst
3R <niqRt M ^ ^ 3TORT ?? iraR I-
stfriMV g5T p|j]ui-pi<icbi< ww =Rr str qir ^ snr ^rfitpr *nq ^ 'j^r qjRfgq ^ ^ viMKHT SRfr f, gp" IRFR ^
ft8R g5T f=njs ?cRR ^ Rq ^
RRRR t I I % I I
Other (who follow the path of Knowledge) betake themselves to Me through their offering of Knowledge, worshipping Me (in My absolute,
fomless aspect) as one with themselves; while still others worship Me in My Universal Form in many ways, taking Me to be diverse in diverse clelestlal forms. (15)
3W ^ 5RI ^ ^ W HtrimcjH ast^ t flj ?FREf % tt t—
SBg ^ 4 ^ ^ 4, ^ 1,
^ ^ t,'3ri^ ^ t, ^ fItiJiT ^
^ ^ f, 11 95^ II
I am the Vedic ritual, I am the sacrifice, I am the offering to the departed; t am the herbage and foodgrains; I am the sacred formula, I am the clarified butter, I am the sacred fire, and I am verily the act of offering oblations into the fire. ( 16 )
RdigHw spi# >n?n Mrai i
%*f iRsIHlftfcK :fc°KIIH Lilian
??T ^3FTg; cct Errar oreifg; eir^ efrar i^cf cBirf ^ ibcri‘^^1 ^ etmt, f^rar,
STPT^ affsfjR rrar 31^,
■H i H^ 'rfrr ^ ^ #V f, 11 <319 1 1
I am the sustainer and ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM and the three Vedas-RK, Yajus and Sama. (17)
Jpras JRRS PHH: #3RawgM9c;n
Jfra- ^ WT STT*T, ^T?TT-’7tcFT
WT, ^iwcF>r ^ wr, ^rsfesr
qiwi, tiq'hl cfiT ferfcT
■SITyR, f^EJFT >311^# iff ^ ft
f, I I gx: II
I am the supreme goal, supporter, lord, witness, abode, refuge, wellwisher seeking no return, origin and end, resting-place, store¬ house (to which all beings return at the time of universal destruction), and imperishable seed. (18)
'31WPT
^ ^R^r^TF*f^ I 19^ M
^ cNcTTf, cpsif gJT'Sjlcbtj'ui Cf5^
3^ ^<yidi 1.1 % -ar^
^ t, '3^ ’t *f ^ f 11 9^ II
I radiate heat as the sun, and hold back as well as send forth showers, Arjuna. I am immortality as well as death; even so I am being and non-bcing both. (19)
iRf*T —<te5^ Bcf) ^ f^Tis^ ^ ^ ^
3»?^ !raj # 3!W | ^
^ % W>I ^ ^ 34^111 ’ft TORRIT ^ ^ OtfRHT % Ntg ^
? ^ If Jfit ^ BTI^ H f^’TRft
w ftrrar IJ ^ ^ ^ ^ fM ^ ??it^ If ’prar^ xTtrm w 'bst
tiffert ^“f-t ^j^cf f “
A-
qf Titw! ^p>iM 4R«^<ii si#^i
^ J’-qrora gWdkH iHfa RoH l i^R
Jl’i) ^cTl ^ Ri^m fch^ gk, ^rqJTT cb^T cb<^
#TOr cn#, qm gsRi^
^7§fr ^ SRT ^^iRFT q5t’ snf^
■siH^ ^“41 ^ q5^iwr ?cpf?fi^ ^ HIK1 ^cb< ?cfif
# fezT % ifrqf f 11 :jo ] 1
Lr=^ r*:-
"?5S:-v"v
r •: :
m
fM
’^i
Those who perform action with some interested motive as laid down in these three Vedas and drink the sap of the Soma plant, and have thus been purged of sin, worshipping Me through sacrifices, seek access to heaven; attaining Indra’s paradise as the result of their virtuous deeds, they enjoy the celestial pleasures of gods in heaven. (20)
’raro 4>m4>im ^ i n; 11
■STT^ra’ '^IT ’iW ^ c(5P=RT cfT# 5 W
WK-siK '3TFIFFPT 5^ SfFcf 5tfr f, <3T«lfg; 5 ^ ^
imr^ ^ wf ^ ^3TT% f ^ qx
if 3n% f I I II
Having enjoyed the extensive heaven-world, they return to this world of mortals on the stock of their merits being exhausted. Thus devoted to the ritual with interested motive recommended by the three Vedas (as the means of attaining heavenly bliss), and seeking worldly
enjoyments, they repeatedly come and go (i.,®., ascend to heaven by virtue of their mdrits and return to earth when their fruit has been enjoyed), (21)
^ ^ *1^ SRI ^wrait ^ ^
^ qsT dwiJim ojddi^i *JW!; 3^ 31^ ^iFFr M Pjwt ^ ^ 'iHitm
^ hjci vS'i^i <?l'i flS'i “
^ I I ^ 11
Gfr <3r:T^ MI *lTf? ^ 35T ^ pRRTT
f^RFT 5 ^ PTWR ’TlcT ^ %, 3^
f^-p|<-cl< M’ Rl-dH sir# 55 ^ cCT RPT Mr ^ JTTRT cfR Mr ^ I I II
The devotees, however, who loving no one else constantly think of Me, and worship Me in a disinterested spirit, to those ever united in thoght with Me 1 bring full security and personally attend to their needs, (22)
^ % ti*fw '3I'RT tqf^4 ^tPJT BRT ^
^ ^ iRRrtRn: ^ tt ' 3 ?n mm ^ ^ ^ ofR
3ni% *iT!j ^ 3'?nRT ^ “tm 3^ hiPq qs^i bfl ^ iff ?—
*ra!T M'JI’fl ■otSHiPsWS 1
1 u? n
. -r.;.
.1 - . !
a :
'i[:
%
.* ■■
i :'
'L
/ . ■V^ - ■.
c[?r f, ^ ^ gwic^ # 'jpi^ f; 3HcRr ^ ^3TfM^T'J^ oTqfg; 'SraFPj^ % 11 ^3 M
Arjuna, even those devotees who, endowed with faith, worship other gods (with some interested motive) worship Me alone, though with a mistaken approach. (23)
W'l —3RT ^ <iwit ^St ^IT »i*iqi'^ ^ 'JJIT ^ ^‘p ^
^j>r M3«< % ql^n ^ ?!*r
^ Pi wi qjtcl %—
3>F fe ^j^qpRi* ^ !i^ ^11
^ g MIHl^l'HHpd dr^HMSM^pH IWII
gpqf EBT ^trw -aftr ^ ^
qtg ^ 35T ^ItT cTrEf ^
ii^a ii
For I am the enjoyer and also the lord of all sacrifices; but they know Me not in reality (as the supreme Deity), hence they fall (f.e-, return to life on earth). (24)
W^f'l —'FRF^ ^ 'T^TT >Miqi*l*n M]H 1 ^ ^ ^iqi'lTd
^ SM ^ If, 5*IT ^IW % ? 55 fSl^M m S'HW % WWI ^ B'lRR? ^ t 3qnRT * ^ ^ ^ Pm t-
: ■
^irf^ H^JiPjRtsft wi M^ii
^qcii<3it^ cH^ iqai'Sfr^MIM1 %, ^ f^RRf ^ 3TRf ^ f,
^ cfT^-JJ# ^ RT^ ^ f <3frT ^ qo<^ <=\\^ 35 T R?r yIKl ^ci ^ I
^ ^ y,H4-R' ^ 119^ II
Those who are vowed to gods go to the gods; those who are vowed to the manes reach the manes; those who adore the spirits reach the spirits and those who worship Me come to Me alone. (That is why My devotees are no longer subject to birth and death). (25)
%, ^ ^ %-Jr^ ^ ^5# f-
ipi jsT rftjj ^ I
?RF JRRRqtltq^ll
^ ^Tb ^ ^ brsT, 3 ®T, 47ci, 'Jra'
onf^ 3rf^ cFRm %, ^ 5 fe PnscsFT sr^
m i)H'i4'd5 <3rH Pb^tt 5<3it
^ rftfrRTf^
t 11 M
#R:«nR^
. 1 -
f
I:'
T^'l
^.._,
'm
’M
'w
.if
f
gf
STr .
■ ■;) ., :.j
f
V-:'
Whosoever offers to Me with love a leaf* a floweFp a fruit or even water* I appear in person before that disinterested devotee of sinless mind, and delightfully partake of that article offered by him with love* (26)
^RNr^rasitt-
^1
1cHJf cR^%, 3fr %, ^ giTfIT %, 'jft' ^ ^ ^ sfr rPT CF^ %,
ercK I I i^vs II
Arjuna* whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, whatever you do by way of penance, offer it all to Me. (27)
W*T —HfliK flHW ^5*fl ^ ^ ^ Uf t *“
g»ng*reti^ ^»N^; i
^ sraiR, ^ *FraFj; ^
apK ^ 3cF iisicRt
^ snRT ' 11 II
qq>T nHUiio
With your mind thus established in the Yoga of renuciation (offering of all actions to Me), you will be freed from the bonds of Karma in the shape of good and evil consequences; and freed from them, you will attain Me. (28)
JRPT -XSH ^Tt) IR5R % 3l5t gi# gjy ^ Jnf^ t, ^
?!■ WFi; f^wfT ^ ^ ?[5t'3n9f^ ^ 11PraR«r
^ Sq *mR; ^ I-
^pfl3? ^ ^ S( lijTl: I
^ »r 3 if% 5 *n>rt 5 r ^ ^ 11 Wi I
^ fil'M %; ^ ^TT) 2§r^ il*i
% «n3r% f, % f ^ ^
t I I N
I am equally present in all beings; there is none hateful or dear to Me. They, however, * who devoutly worship Me abide in Me; and I too stand revealed in them. (29)
IRFT —*r3FT gi^jf if vaHm««iMiq H? 3(W ^ ?^ft^ if
5^ ^ 9rR^ ?7lf5?T RM ^ «itw ^ 3R^ tife ^
t-
3 iPl I
»Riai: ^n?paraftRit % 11 ^ 11
\
iff vaFFtr ^ ^
’TW 351=^ % cfr ^ Wg ff JTFT^r
%; =raf% cl^ STSTTsf Pr^’cRT ctlW % I STEffg;
^3^ 'H^'HTRi ^ fePIT % ft? ’T?:^9?IT
% ^RR ' 3 RT ^ ’ft ^ %■ I I ?o II
Even if the vilest sinner worship Me with exclusive devotion, he should be accounted a saint; for he has righ tly resolved. (He is positive in his belief that there is nothing like devoted worship of God.) (30)
^ ’Rft SRfRI f S pi xtfft I
lift ^ ft 11 ^ 11
ER sft^r ^ smfRT ft ^sTRiT % 'Sftr ^ ;
'TR JTRf ^ftTT % I ft <51^ ! ^
ftr9'^^4«b ;jTR ft? fta ^
^ 11 39 II
Speedily he becomes virtuous and secures lasting peace. Know it for certain, Arjuna, that My devotee never falls. (31)
wr —w 5^ 'iff? 5 trai%i % ^ qitt ftij arrft cpir
^ ^ ^Tfrr % ^ ftr gr*M
i^gcut^ jifl gu»ii*ilo ^ ■»#; gn q?^ ^ iarrar I-
3fnjm
'li:
’. ■’^J' '
, . ^- 4 ■
.?■-
:!:■,
*n fe 'ipf H|*nf^R!T '4l<IMi’1<4: I
l^^jTRrai ^i^:>|i) jnPa to nfct^i ii^ii
^3T^ !?raT mim41Pi—c||u^miR
3fr ^ t ’ft ^ 9K^ 5tcF^ M<MJ|R| sift
fl" TO?T frft t 113 ^ II
Arjuna, women, Vaisyas (members of the trading and agricultruist classes) Sudras (those belonging to the labouring and artisan classes), as well as those of vile birth (such as the pariah), whoever they may be, taking refuge in Me they too attain the supreme goal. (32)
<%* grofeHT! 3^ TOn Tra^romi i
aiPlc^lH^a (jflcbPlM JIW ’FTOt 113311
^ ^ ^ 5TO3tftir
TTsrf^ ’rarSfiT ftft WT nfft ^
iTTO ^ 11 g; ^
91% =!ft TO<T fra5T ft^T # ’TSR
5Fvr I I 33 M
How much more, then, holy Brahmanas and royal sages devoted to Me! Therefore, having obtained this joyless and transient human life, constantly worship Me. (33)
'i
irril^bl ^ *PT^ % 'TiR ^ new Rorni 3Ptr ^ 3|^ ^
TT3R tfjt^ ^ Ifi^ 6)7511 ^Bcn^ 317 *i*it)i'^ 3^^ 75f*r 9if 3raf^ snwTfif ^ JRsrf < 10 ^ |t^ 3?tEn7 ^ ^PUPcT I”
^ *rai# *ir hh^5 i
*lrtlH|Rl 3<*^))*llrHH' *I97P71:11 ?»11
g5T^ HHclHI ft, ^nj ^ ^ ''JpR
=IT?IT 5?i=f?i sFTFr cfj): I ??r ■anw ^
Pi^ixt> cR^ q'?.wr ^i=fR q; y,^>*1 ^ sra"
11 3» II
Fix your mind on Me^ be devoted to Me, worship Me and make obeisance to Me; thus linking your self with Me and entirely depending on Me, you shall come to Me. (34)
^7 7 >5gn i q : 1 I M
(D @ @
^^1*1
i
StHTR SWR ^ ^ R'jjtitiT 5iT ^i, 'K^iw W *11*1
1 ^ iJtTT' *mili
!J?f^ — tlltl? ^THTO ^ pf«h11 3[*2TPT (R) f^5>lt UH ?ff sfr f^j*JT 3^ * 15 ^! *Wk ^ ^ ^jll'T 9R 5 ^ 3^ ^ IR?R ^ % f^
oii^itj 3ir arnFT f^i ^«n % i ^ *i*wr*^ 'j^frfj jbt
^ sriclw ?—
^ »J5R1^ ^ % wi ^:1
51^ !fR»n®ira gwiPi fefran^^raiinii
«ft'HJNH, ’^wrsn?!'! Pt5^ '5ft ^ tot
TTOT ^ y^icij^Tb CRT if ^
>3Tf?r3T5r fCH TTg^ 5tT^ ^ iM f^rr ^St t cBf^ 11 "3 I r
Sri Bhagavan said: Arjuna, hear once again My supreme word> which I shall speak to you, who are so loving, out of solicitude for your welfare, ( 1 )
B¥fn - *lf ^PRl^ # ^ qr ^ ^ yj^ ^ tj 3rRni
5^ ^ hmS qf^ qmlq»F ^ liW Sw ^rat n’nq' qrr gfrf 3^^^ qjf g^fq' qn^f
^ ’H^s mil
^ >diMf^ ■arsTfg; #?tt ^ sran ^ ^ ^cTcTT ?friT vJlMil t 'aftT ^ ^ f,
cPTfi% ^ 5f^ ^ ^^aif m alk -H^P^-jl i ’
?j5r •*?!• anf^ cfr^ t 11 ^ II
Neither gods nor the great sages know the secret of My birth (i»e,, My appearance in human or other garb out of mere sport); for I am the prime cause in all respects of gods as well as of the great seers. (2)
*TnPFRlf^ ^
3Rfg5! ^ >R3g Jigaj^ I M 11
sit g5ra?r atsi-Hi arsrfg; ctiwci ^ 'Ji-H<(^d, aniR '^t^ ■fit^ w '*T5F^ rTW ^ t, ^ ngsit ^ ?nw^ 3 ^ qnff ^ 3 ?[> 5t srrar % 113 II
He who knows Me in reality as birthless and without beginning, and as the supreme Lord of the Universe, he, undeluded among men, is purged of all sins. (3)
anurti
title* 4t*l( ^1t!r ^•I'J ^JI|; I
g^' »N)i»(w't ’TO 11V11
'’*•«! ^ iwitejRij I
*irai ^nni *ItI tj^ ^<|pe|l>|i: I I ^ 11
_^ SWTsf flT^, >3T?r«3^,
5r>TT, Bw, ^frftij)' cf^ cfjfr rf ^ ^
S^‘5'^» «swRi-jra^ »m-'3r*ra‘ tmr
^TRT i^cFJR ^ TTT^r g5T^ ^ it% t | | y-t; | |
Reason, right knowledge, unclouded undemanding, forbearance, veracity, control over the senses and mind, Joy and sorrow, evolution and dissolution, fear and fearlessness
non-violence, equanimity.contentment,austerity.
tehanty fame and obloquy,—these diverse traits jDf creatures emanate from me alone. (4,5)
i
*nTOT 3fmi ^ 11 ^ f |
k
RKT JT5f^5R-, ?rR .'ijf ^ ^ cfi#
?siTij*=gcr anf^ g?i^
^ ETT^ ^
RW # If? ?r«juf Jl;iT 7 % I I I I
The seven great seers, their four elders (Sanaka and others), and the fourteen Manus or progenitors of mankind (such as Svayambhuva and his successors), who are all devoted to Me, were born of My will; from them all these creatures in the world have descended. (6)
W JR ^ 5R^! I
^ I I » 11
§Tfrf5 ^ aT«l % vJiMfll %,
qW ^ g?f5 tt 3IRTT ^ ’fr ■5f?ra’
% 11^ II
He who knows in reality this supreme divine glory and supernatural power of Mine gets established in Me through unfaltering Devotion; of this there is no doubt. (7)
HttM — ^ ^ 5IH ^ 'Wi ’hItti ^ wil^ cowl'll
trjft, ^ 3fr #T 4 ^ I-
31? IRI! ^
»R?r 1^5# ^ fsn ‘m<t«*1p4dl: 111; 11
^ ciT^cr f)- vi<siRi cft =f5R^
^1% ft” ^'jpig; €(is3r cROT %—W sfw?'
^^1 'Sflr ^Rt) % cjTti
g5T Ef5i- ^ Rrwf ’fst^ t 11 ^ 11
1 aiii'<the source of all creation and everything in the world moves because of Me; knowing thus the wise, full of devotion, constantly worship Me, (g)
^c«PRn?r *n pR?j g 11 ^ 11
CTT^ 35T ^ fr IIFjff ^ '3Ffw cf^ rfft ggf ^
'Srmr ^ ^ iHTTcr cf^ GTFT^ gq tfen'3^
^ gjSFr gtr ^ y-gCiti
^ ^ ^ Pi<ii< WT
t 11 ^ II
With their mind fixed on Me, and their lives surrendered to Me, enlightening one another about My greatness and speaking of Me, My devotees ever remain contented and , take delight in Me. ( 9 ) |
3'T^!R5R#''?5RqR;^ # TTS ff*-
5?lPt 3fe#f ?i ^ ^ I 19011
^ SZIFT -anf^ ^ ^ gq #T
’FJpr cTT# c|?r ^ W ?Tfer ITFf ^ zil^ ^ t, f^RT^ ^ g5FJ^ ^ ITTRT ^ t 119° II
On those ever united through meditation, with Me and worshipping Me with love, I confer that Yoga of wisdom through which they come to Me. (10)
% vdoH< ^ vEFI^
<3=Rr:cf^ ^ j^eRf g'STT ^ ^ ^5^
'3T^chK ^ RchT^'FRT av^^lM WT ^tW ^ SRT ^ ^ ^ f I I 99 II
In order to shower My grace on them I, dwelling in their heart, dispel the darkness born of ignorance by the shining light of wisdom. (11)
n mm
Ora’^lRr ??iw if 3|^ q?^ Wll*^ =[5f % 3qq5f qW ?I%
#T w ter ^rflcT ^ ^ fM jfT^fqi I-
>31^^ 'cJciN
3^ I I 9R11
SIRT: ^ ^ 11 9^ M
<3?^^ 'STFT 5fW, ^TPT vSfk O^iHcbl ^ ^d^RFT ^HldH,
JW ^ ^ ^ ^ <3nf^ '3T^jF^
^cfoqiHl Cf^ % I %% ctcrf^ ^qj v3Tl%?f
'3fk ^qr czn^ ^
^ <3TFr ^ ^ f 11 11
r ^ ’
Aijuna said: You are the transcendent Eternal, the supreme Abode and the greatest purifier j' all the seers speak of You as the eternal divine Purusa, the primal Deity, unborn and all- pervading. Likewise speak the celestial sage Narada, the sages Asita and Devala and the great sage Vyasa; and Yourself too proclaim this to me. (12 13)'
'I'iRi I
H ^ ’iwajfe* 5T ^FRl: 119811
%■ ! ^fr ^ ^ irf^ •sTFT %,
ysicb) ^ Wr^lMdl l-STFI^ofldWi)
?cr^ c^ IT # ^PT^ ^3TR% f ofrr ^ ^3iFT^
Krsna, I believe as true all that You tell me, Lord, neither demons nor gods are aware of Your manifestation through sport. (14)
’p*n^ ’j:#?! 5Pir»i# 11 %: 11
% ^ =n# ! % ^ !
Iotft
^ fr <3r^ ^ -3Pr^ c^ ;3TFT% f 11 gs; II
O creator of beings, O Ruler of creatures, O God of gods, the Lord of the universe, O supreme Purusa, You alone know what You are by Yourself. (15)
f^an «irHt^^n‘<51
^lRlR^irlPi<!ff*lftm’w «MIW( frlwRl 11 11
ffrf^ OTT €)■ ci^r
■■fH^J^ufdl % 2f55^ ^ ^«f t, % SRT
^TTT ^r^r 5f>t f^«jcr
t 119^ II
Therefore, You alone can describe in full Your divine glories, whereby You stand pervading all these worlds. (16)
^ ^ rf f^Rsjteftj »iJ|c|-M^l I 1^11
% ^ !TW Pl<-d< RI'tH
f'3fT <5nMci?r t «FRF5;! f^-fSfR'
’TTcff ^ i|^ SRI ftRRT irtTtr f ? I I II
O Master of Yoga, through what process of continuous meditation shall I know You? And in what particular forms, O Lord, are You to be meditated upon by me? (17)
'Mmut
’JJT: 119c; 11
t ! 'sMt ^ 5Tf^ =i§r <sh:
Pfrr # cf5f%^, cpjTRb "STN^ <3r>^'dH'M
=rERf ci^ fq irtt gf^cT 6Tsjfg;
^lo)- 3^f5Uii|' ^ # 7?^ % I I 9c; II
Krsna, tell me once more in detail Your power of Yoga and Your glory; for I know no satiety in hearing Your nectar-like words. (18)
sRf’T - 31^ % arr qW ^ ^ t ^ ^ RTsf^r
^ «n^ ^q# f^?mT g5t aR^xicn’13PT^ ^
^ SfcfsfT 9 j<c 1 |f—
inSTRlcl: ^ 119e 11
^t«FmP3; ! 3IW ^ ^ irtt
t, ^ fM JrSTRrtT % ^f>|7TT;
^'I'Rb ^ f^TcTTT m '3Fcr ^ % I I 9^ I I
Sri Bhagavan said : Arjuna, now I shall tell you My conspicuous divine glories; for there is no limit to My magnitude. (19)
0441 xl^ai ^ ^ d*5dlcfl^3r ifcil^
3jg»n^?iq j^ai g ^!Hpr^ q? 115io 11
% '31^ ! ^ ^ ^ 5^ If f^eRT <H^*I
<3n?7T f,^sTT CRT enf^, ’Tsq- '3fT^r
*ft ^ ^ I I ^O II
Arjuna I am the universal Self seated in the heart of all beings; so 1 alone am the beginning and middle and also the end of all beings. (20)
3nf^??HTRF R«a'»4yfrmi i
H(irJ|4fedlHR+l «?ftliq9ll
i
^ <3rf^ % 2>if ^ ftps^ a^illcT'MT j if ^ ^^STT cTT^^cTcIT'aTf ,j
if >Tfff% =Rr i
iti'^Hi t, 11 11
' I am Visnu among .the twelve sons of Aditi, and the radiant sun among the luminaries;
I am the glow of the Maruts (the fortynine wind-gods), and the moon among the stars. (21)
^dnwRn n 11
^ ^ ^ t, ^ ^ t, ^Ps-mTi' ^
t 11M
Among the Vedas, I am the Samaveda; among the gods, I am Indra. Among the organs of perception etc., I am the mind; and I am the consciousness (life-energy) in living beings. (22)
^cf5K9T ^ ^ ?fcBT ^'3ftT ^TST cTSIT TT^RTY ^ SRT ^ ^ I ^ '3TT3 cpg^ if >3#^
Among the eleven Rudras (gods of destruction); I am Siva; and among the Yaksas and Raksasas; I am the Lord of riches (Kubera). Among the eight Vasus, I am the god of fire: and among the mountains, I am the Meru. (23)
?9FT vJfttlW
^ gw *n ^ 'jpf I
tl'ii'ft'iiHe ^WUMRh flPR: I I ^ 11
£f gfePTT g??^ 5TT^ I % qrsf !
^ fRrqfct^ <3fR: ^jrar^FJf ^
t 11 ^K II
Among the priests^ Arjuna, know Me to be their chief, BrhaspatL Among warrior- chiefs, 1 am Skanda (the generalissimo of the gods); and among the waters; I am the ocean. (24)
-JimisiliRM wrarm* (feqRra 11 ^5:11
Sf gg afk 9T^ ^ '3T8if^
-iHl'cbK f,l ^ STcBR ^ ^sff ftSR
^ 'T5r5’ ^ 11 II
Among the great seers, I am Bhrgu; among words, I am the sacred syllable OM, Among offerings, I am the offering of Japa (muttering of sacred formulas); and among the immovables, the Himalaya. (25)
^
ipn#n J^«r: Ri<;h( i I’isll
^ fsff ^ 'ftw =CT ^
gf^, Ji-yciT ^ f^r^RST <3ftT ^ gf^
t I us. II
Among all trees, I am the Asvattha (the holy fig tree); among the celestial sages, Narada; among the Gandharvas (celestial musicians), Citraratha; and among the Siddhas, I am the sage Kapila. (26)
^RFiT ^
H l ^ ^fr^, FlfWf ^ Q,<l4?r -IMcb FT^ff 'SfR ^ I I 9V9 II
Among horses, know Me to be the celestial horse Uccaihsrava, begotten of the churning of the ocean along with nectar; among mighty elephants Airavata (Indra’s elephant); and among men, the king. (27)
m
H-jUSWIRm WMWiIMRm I I ^ 11
^ ^ gw #T ’frwf ^ cRPT^ ^ I §WtTf5
tt% ^ m %5 cbm^g f, #t
^ ^ <hiT<m grgi% C 11 I'
Among weapons, I am the thunderbolt; among cows, I am the celestial cow Kamadhenu (the cow of plenty). I am the sexual desire which leads to procreation (as enjoined by the scriptures); among serpents, I am Vasuki. (28)
3F('.1W|Rm I
Pi^«iw4Hi g»i; 11 % 11
^ gpif ^ ^ gFT oftr wgff gw g^ ^ <3T4Hr gTRw Pr?R ggr
gR^ graf ^ grow ^ ^ 11 11
Among Nagas (a special class of serpents), I am the serpent-god Ananta; and I am Varuna, the lord of aquatic creatures. Among the manes, I am Aryama (the head of the Pitars), and among rulers, I am Yama (the God of death). ^ (29)
TOwUS’^HTii^lRwiiS^
yirm ’ifir’n^i i»>ii
^r ^ nw5 <3^k ^F>r
^ ^ ^ 'iJKM ftf? qf^rzff ^
t 11 3° II
Among the Daityas, I am the great devotee Prahlada; and among reckoners, I am Time. So among quadrupeds, I am the lion; and among birds, I am Garuda. (30)
Wl: q«<d l HR*l TR: ?Rnfn»R*( I
wwiRn 'JH6 i4\ 113911
^ hI^i^i ch<,^ cimI =rT5 5i^^iR<4l ^ aJRFT ^ cWT ^ IFR f, ofk ^
#*rFlk«St JMII'jfl ^ I I 39 II
Among purifiers, I am the wind; among warriors, I am Sri Rama. Among fishes, I am the shark; and among streams, I am the Ganges. (31)
*I«T ^WI^l ft*Jpn 3R: JR5aR?q 113^ 11
% <3T^ 1 ^ >3TTf^ >31^ ^€Tr
^ ^ ^ I ^ fcrUT'aff ^ '3T^2TK*Tfcnjr '3T2Tf^ 5r^
f^rarr f^qic; Cf^ c[T^ ^
^ feT^ ^jfr^ ciT^ cTK ^ I I II
Arjuna, I am the beginning and the middle and the end of all creations. Of sciences, I am the science of the soul, or metaphysics^ in disputants, I am the right type of reasoning. ( 32 )
3ra<l“HH'*l(lit^ 5=5: 5 I
^n# «ncn? 111? 11
^ 'STSI# ^ OIcRR ^ <3ftT ^ 5r5=TR^
^WRT f, I ■arsra’ <3T«ifg; cr- ^ q- ^ i cbM cr«iT ^ aik g®cnw, fcRk. ^cb i
cTMT ^ ^ f I I 35 II
Among the sounds represented by the various letters, I am ‘A’ (the sound represented by the first letter of the alphabet); of the different kinds of compounds in grammar, I am the copulative compound. I am verily the endless Time (the devourer of Time, God); I am the sustainer of all, having My face on all sides. ( 33 )
;nfNf flrts «»nM38ll
®f <^«i<+)i ^?T =nw vJc4d
qiwT cRT 'ScqRi %5 ^d*iTr Rm 41 ^ q?l(?f, ?ft, qiq^., ^gf!r, ^rsTT, gf%' <=flT 5RT ^ I I 3« II
I am the all-destroying Death that snatches al4 the origin of all that shall be born. Among women, I am Kirti, Sri, Vak, Smrti, Medha, Dhrti andKsama (the goddesses presiding over glory, prosperity, speech, memory, intelligence, steadfastness and forbearance respectively). (34)
^ ^iT*sn I
cfSTT ’TRFT ^ ^
f.d'sn ^ JTPfsM ^ ^ ^ ^ 11 3V II
Likewise among the Srutis that can be sung, 1 am the variety known as Brhatsama; while among the Vedic hymns, I am the hymn known as Gayatri. Again, among the twelve months of the Hindu calendar; I am the month
'h
,•■ 1 .
ji
24a
i;: 1 •
'It' I'
t
i
■4"'
4«
- 'i
~: j
i
known mm ^Binr^aalroa* (corresponding npprozimately to November); (and) among the siz seasons (successively appearing in India in course of a year) I am the vernal season. {36)
SPfbftH «t 4 «r4<4dWg*l 11 % 11
^ ctT^ ^ ^<5fT #7 5^
^ M’Hm ^ I ^ 'BT R)^<4 ^ f^9ri4|
^TTfrcRR 55^ ert
wrf^EjEfj *rT?r C 113 ^ II
1 am gambling among deceitful practices^ and the glory of the glorious. I am the victory of the victorious, the resolve of the resolute, the goodness of the good. (36)
siRi: n 11
^ cii^^ci arqfg; ^
if ^^TooPT <5f srfg; ^
^ spjraTEf =Bi% ^ ^ 11 II
ft
' --r-.
■Mi
m
-4
■4)
ft'
-v'
m
'J > •
■ \
- ■#: =
I am Krsna among the Vrsnis, Arjuna among the sons of Pandu, Vyasa among the sages, and the sage Sukracarya among the wise. (37)
jwhi an* apraapisqi i?c;H
qiwli' W 'STsrf^ ch<J| c|t>’ 9Tl%j t, cf5l' cTI^ clol’ f,
cCT ^#T 5IM=IM1[' ^
fTFT ^ f I I 5c II
I am the subduing power in rulers; I am righteousness in those who seek to conquer. Of things to be kept secret, I am the custodian in the shape of reticence; and I am the wisdom of the wise. (38)
^ ?rR 5I JRFIHrai ’JjT 11«11
oftr % '3r^^! ^ ^ vjiMfa w c^K'^i
^ ^ ^ fj ^ ^ vster:
’ff ^ ^ ^ gsrt Tf%^ ^ 11 5^ II
Arjuna, I am even that which is the seed of all life. For there is no creature, moving or inert, which exists without Me. (39)
^ ^ ^ 5ri^ ^ <3H3?nT t 9^ ^ ^
fe>n I 3W 3prft ^ 3FRR(T S'? 3^51^ t—
W{ 1
^ W I I »> 11
% H<aH ! f^c*M fcnjfcRfr ^ <3T^ '1^1 %, ^ <3N^ fcPjfcTqt ^ ^ RltdK ^ ^ lTcf5^§T ^ <3T2ff^ ^ % I I «o II
Arjuna, there is no limit to My divine manifestation. This is only a brief description by Me of the extent of My glory. (40)
JRf»T - 3I3R5^9^if 31^^
d in«hlT ^ «St, 3l3aR 3PT^ ^ ^5# <3r^
% 3P?^ liW 91% ^ t—
*R 11 «911
gd5 5Tf%> g^fi =Rg %, g ^
^ <3ff9T ^ ft ;3TFT I I II
Every such being as is glorious, brilliant and powerful, know that to be a part manifestation of My glory. (41)
IRnr — ^ SUftP ^ 3f?!T ^ ^
OT 'TRT^ W '^nni J ft? tintci ^ 91^5 ^ ^5^ 3(9r ^ E(K“I
f3FT t-
^1
3ngi (SRI)
arsFiT t 31^ ! ^5^ ^5nTf% ^
SRfrsR % l ^ w 'STTri; ^ 3rT^ 9Tf%i ^ ITcF 3f?FlT=r ^ SIRW CR^ feRT ^ I I II
Or, what will you gain by knowing all this in detail, Arjuna? Suffice it to say that I stand holding this entire universe by a fraction of My Yogic power. (42)
■%■
m 59FtenM: 11 So tl
59Pr
^nr:
^ areN’ ^ q? wrR[ ^ 3 r^ ^ ^ ??fq
113l^2Trq ^'3rf^R^?r ^ ^q?T ^ qir ^ g^ ^ %, 5^ gj^ZM
qq qR ^ q^fqatq'w%i
sRfq — RR5t aRM ^ arRR q?^ ^ ^ritq? if qqqr^ ^ c^fr aq^9r q?f q?fw qj?t fq ar^ ^ aq ^ gqi^ ^ fiR qT«fqT qj^ t-
>Rp?ra wi pjqajiqraflraq I MTtwl* »(l^'ib4 ft’Rft qq 11111
3r^4t^—gsrqr 'St^jif cr^t ^ 'arrr^r
^ T^q qtq^R csfsznq^fcrqqcfj cter- orsrfg;
q5?r, iR qF <3Tfnq qss ^ T^m-
% II ^ II
Arjuna said : Thanks to the most profound words of spiritual wisdom that You have spoken out of kindness to me, this delusion of mine has entirely disappeared. (1)
qqi^ fl ’pqf ^ qqi i
qsqqqqra qi?R*qqPt giajq^ 11 ^ 11
'W’Ti'Rb t cbH<7i^^ ! ^ onq^ ci5t a^Ri
•'•■iji.
\
/. •
#
#
Hf^Hi ■*?!■ % 11^ II
For, Krsna, I have heard from You in detail an account of the evolution and dissolution of beings, and also Your immortal glory. (2)
mAd<j«4 I W r<JHItMH I
^ mil
j % qT^9^ ! aiTT <3r7% ^ %, ^
I ^ % g;^cfr?PT! ■arrq^ hft,
' ^9^, 9l1^, BRT, ^ ^ 3?f5 ^9«K-^
EfiT ^ ’EIT^^IT I, I I 5 II
Your divine form possessed of wisdom, glory, energy, strength, valour and effulgence, O best of persons 1 (3)
tHJ'HI W S^Prfrl !Wt I jflTlWl 51^ % ?9NR»IH*iara^ I I » I I
^ imt-! life sm 3imw ^ ^ ^ 'jitrt
9TEPT %—3TFT t, cit ^ ! 3?r
?<R5W ERT 3^ ?9N- 11 « 11
••v
‘•'A“
f
r
{ • ‘
<s
j
■i
'■ii'
/i
y
i
Krsna, if You think that it can be seen by me, then, O Lord of Yoga, reveal to me Your ■ imperishable form. (4>
— 'iw dftr ^ ^ nf ffsn 55^ ^ rfN
ft iff IPT ^ qjt^ 5^ 3^ hS^ ^ frl^ ^ ^—
^ ^HiPi 9IfT?ite*J I
^:7FTT 5r^ ^ <3fR: ^^TFTT ^ 'cTSTT 311c|jlcl
^ I I *1^ i I
Sri Bhagavan said: Arjuna, behold presently in hundreds and thousands, My multifarious divine forms, of various colours and shapes. (5)
q4;^jbd'j:gfP*I qSJJIWOff^ «n7(T I K 11
% *R?ra?fr ! 35r^ -aiftciil’ ^
'iiRR i ^ sj^sT gsff ci^, 3TT5 ergoiT q^BT^sfr ^ q?r, '3rf|cj^?t g|*(Rt ^ ^
gq '3[iT?^r4*w ai^ ^ 11 €, n
'•T'--_.-'fit - ••» — -i*’ ' -4*-
Behold in Me^ Arjuna, the twelve sons of Aditi^ the eight Vasus, the eleven Kudras (gods of destruction), the two Asvinikumaras (the twin-born physicians of gods) and the fortynine Maruts (winds-gods), and witness many more wonderful forms never seen before. (6)
^ 11» M
t '31^ ! ^ 5TttT ^ spTFftsRr
^Fig; gjt ^ ^zrr ’It ^fr ^ ft # ^ 11 ^ 11
Arjuna, behold as concentrated within this body of Mine the entire creation consisting of both animate and inanimate beings, and whatever else you desire to see. (7)
5Rf<T - #r ?pit^ aiw ^ ^ M arRiT ^ qr
SR" dtl'i ^ ^ iSTTtifm
^ ^ ^ ppI"—
«5lPl ^ ^ I I ^ I I
'Tpg g^ichl ^ SRT
if ^nraf ^ ^ ^ fezr oiraifg;
Tpn55T3MR
^ I; ^ irtt f^ §Tf^ cRt ^ 11 t; II
But surely you cannot see Me with these human eyes of yours; therefore; I vouchsafe to you the divine eye. With this you behold My divine power of Yoga. (8)
*IT, 5(^1 <?jf SRT vi«tw f—
v3^
'irafji 'iw i u 11
% TF3r^ !
wit ^ W9T WfiR cb^cb<
'itI'J) '3r^^ ^ M<*1 ^9=nf y,Tr) Rom
Ry^wi 11 ^ 11
Sahjaya said : My lord! having spoken thus, Sri Krsna, the supreme Master of Yoga, forthwith revealed to Arjuna His supremely glorious divine Form. (9)
-A
Ni<'. -i'
■. A. " ' -
.•■■I)
f^an^^jk^ng*!^ n 90 n
oT^g^ 3^, 'ST^
gWf ^ 3^
5fT^ ^ ^sff ^ giT^ nmi
cjtT ^HTT g*^ ^ ^rflr ^
^ fcf^^ gq, ^ ychl< ^ ^TT^'cPTf ^ 3^»
<3fjT ^ 3ftT 3^ g*^
y<H5^c| a?r ^ 11 90-99 I I
Arjuna saw the supreme Deity possessing many mouths and eyes* presenting many a wonderful sight, decked with many divine ornaments, wielding many uplifted divine weapons, wearing divine garlands and clothes, besmeared all over with divine sandal-pastes, full of all wonders, infinite and having faces on all sides. (10,11)
’ \.A
wl
■74
m
fl
fi
. .1 ^:
•jir-
[ "■
p,
V-*/‘-
mi
i
^Mi
■.ii-v
mi w 11«||
'SIRFrST if % qcfj ^TTST ^3^ ^ ^
^ 5TW5T ^ 3^r f^Sf^ M<,*1li^l
^ SraJT^r #f ^ I I <5^ II
If there be the effulgence of a thousand suns bursting forth all at once in the heavens, even that would hardly approach the splendour of the mighty Lord. (12)
ifti'i ~ *Tn^r^ ^ 35 SRjRW ■sf^a ^ 3[^ % 5 ft ^ fer srair ^3T,
3R 55 ^ t-
Slfft W>3^5RTII9H1
qrog 35r OT^ ^ 3?r hcfr ^
femw <3T«rfg; ^ ^ ^
^ aftc^fcUl ^FFTFi; ^ OT §TtlT if uFT?
^ I I 93 II
Concentrated at one place in the person of that supreme Deity, Arjuna then beheld the whole universe with its manifold divisions. (13)
m
4 '
' j
;#
i
■ k .. ■
:\
":' ■
I- >'
X^y,;;
F*
m
■ ■•, f
■
iRf»t - THIRST3r^rsRF*mi^^f^
RT R??tl ¥—
?Fls TJ l^e^Nl tFIssW: I
3R^ ^ caiT?^ ^ -sfn: j^iTiRjd srftr, ar^ srcFr^TH^ ^ mwkhi ^ sraJ-^ri^ ftr % SFTFT 5rsr sftscf^c I I ’5X II
Then Arjuna, full of wonder and with the hair standing on end, reverentially bowed his head to the divine Lord, and with joined palms addressed Him thus. (14)
5^ - TO t atR^ ite iSW ipraFl ^ FT ^
^ •1'4''1 ^ 3H ftw ^ ^ «i^"i wil ^ “
'3r^ ScTTcT
»RmPt ^ ^ ^isifewi i
iii{i i “ i 4liH 11 ^ 11
ar^ ^ arr^ ?T^^^
^ ci?r ^tstt ^ ^
atRFT ^ fSnrf^ ^
^ 'JiT iteldl f I I II
J#
♦ ..
Arjuna said; Lord, I behold within Your body all gods and hosts of different beings, Brahma throned on his lotus-seat, Siva and all Rsis and celestial serpents. (15)
HRT ^ ^ ^hw«iiR 119^ 11
% ^ ! '3TTWr '31^1^ ^pTT,
^Ts, ofk ^ % grT? ^8iT 3itT ^ 3FRr ^tMT f. I % ^ ^ 3TN^ ^ SF^
c|^ ^telrll I, ^ ITS2T ^ 'Snf^ cFT
ft 119^ II
O lord of the universe, I see You endowed with numerous arms, bellies, mouths, and eyes and having innumerable forms extended on all sides. I see neither Your beginning nor middle, nor even Your end, manifested as You are in the form of the universe. (16)
M^ll
m
^ 3^ 3^. 'sfk ^
'3flT % ^ J^ovji^ qvrcjf^^ <3 tP^
'■'.ll'fi
■ Afc
:■ ,i'^
>/
':>5^
!■
--1^
r’> * ,-
PS?
si
%
^ ^ cbf^Hdl ^ ^
41'•'M' 'Sftr <3fR ^ '31M^'4 ^<301
t I I 9VS II
I see You endowed with diadems, clubs and discuses, a mass of splendour flaming all round, having the brilliance of a blazing fire and the sun, hard to gaze at and immeasurable on all sides. ^1*7)
'R I
?nWdM4<n‘dl ’Rft *> 119t; 11
'STFr €)■ ^3TFf^ wr orsrf <3TSTf^ 'TOT^t qww f,'STR W ^^rrrg; ^ q^TT f, <3IT^
sqf ^ f v3?rT srrq ft f I ^ ^ni % 119^ II
You are the supreme indestructible worthy of being known; You are the ultimate refuge of this universe. You are, again, the protector of the ageless Dharma; I consider You to be the eternal imperishable Being. (18)
r
»wnft ^^3rei 119511
■STN^ ■snft, «3T^vr ^ J1W ^ ?f%W,
% 3^f>, '3R^ gsfm#, ^
=r^, H'Rlwfl ■arPsT wr ^y=iici ■sfr^ '3p^ %3r
1 see You without beginning, middle or end, possessing unlimited prowess end endowed with numberless arms, having the moon and the sun for Your eyes, and blazing fire for Your mouth, and scorching this universe by Your radiance. ( 19 )
^ Jiaiftcf ilFR*l^lUon
w^TT ^ ^ <sm% tt %
nsTT, OTR^ '3ic?lfcbqo '3ftT ^'M’ch< ^
<s{f^ oiT-sir ^ tt
^ I 1 II
Yonder space between heaven and earth and all the quarters are entirely filled by You
alone. Seeing this transcendent, dreadfdl foi of Yours, O Soul of the universe, all the three worlds feel greatly alarmed. (20)
^3 'jff? <3m^ '3fR 3yfr
^ vi-cc||<nT % cT^TT 'SftT \h<^ ^
'cb^FT cb^cbT virlH-vixlH SRT
cf^ f I I II
Yonder hosts of gods are entering You; some with palms joined out of fear are uttering Your names and glories. Multitudes of Maharsis and Siddhas, saying ‘Let there he peace’, are extolling You by means of excellent hymns. (^^^
^ RiRHdl5ftl^ ^ I RR11
\
;jfr JiiKf irT% '3nfe^ 'Stt^ eng,
'Srf^cnft^^TR 'SfK
7T^'3?rTl%^
>:my^
^ ^ # fSiRnd otrcbt
t 11 11
^ ^pT|!5*n^l
<(|ii< <(g<itil<|i<M* ^tj.e|| vit<4,|: Sloi^i^^lMiqi^^ I 11
% *i5i'5ii^ ! v3iiH<i j^<a '2^fT ^=(1 qi^l,
^gcT ?rsr, ofrr ^tfsiT#, sifcr 3^ ^ ^
^IcT-# 51 ^ ^ 5 f 5 R^ (c|eb<l(r 1 IT 5 F 5 ; ^
g?r ^<si<*.< ^ efm 041^^ fr ■?:% f cr«TT ^
^ ^ ^ I i ^3 II
Lordf seeing this stupendous and dreadful Form of Yours possessing numberous mouths and eyeSf many arms, thighs and feet, many bellies and many teeth, the worlds are terror- struck; so am I. (23)
•nwHH
^ ipq fe i wwi gl^' H ? Wt I Rn 11
cpfff^ ^ f=mV ! ■arrarsT ^ cf^ cn^, ar^ cpnf ^ g?R ?r«?T gq; gw ^ jwjr^mr^ fSr^TM ^ ^ g^s an^ ^w^Jvt ara-rgvWT *f sSkar 5 ttP^ qrar ^ 11 11
Lord, seeing Your Form reaching the heavens, effulgent, multi-coloured, having its mouth wide open and possessing large flaming eyes, I, with my inmost self frightened, have lost self-control and find no peace. (24)
H ^ g ^ snrfirara 11 11
% 5f5R''r •sflr H<D<4'^5l<ncbl
qTcrr^l^^TRTtr
% ! % vriJifjiciiy ! aTFT 5re?r ^ 11 II
Seeing Your faces frightful on account of their teeth, and flaring like the fire at the time of universal destruction, I am utterly bewildered and find no happiness; therefore, be kind to me, O Lord of celestials and Resting- place of the universe. (25)
3nft ^ ^ gsr: ^ til<<HP i nw«^ ! I
^ ii<?;i*<wiPi wwnPr i
^ ^5RF^ ^ 35r tmt-stT ^ ^rg^r^r yf^d
<3TN^ SIcr?T ^ ’ftw SWrefFt
=IW ?JT1^ ’T«T^ ^ ITSJFT qteT'Sff
% ^rf%^r ^ =RRW f^<+><M
iTlfHcR g^Sf # ^ ^ gg R^5T CRT Tt
f oftT cR^ gcFJ giif gq f%TlRd%cr OTFT^ ^iRTf ^ ^ ^ ^ tI^ t II I I
All those sons of Dhrtarastra with hosts of kings are entering You. Bhisma, Drona and yonder Kama, with the principal warriors on our side as well, are rushing headlong into Your fearful mouths looking all the more terrible on account of their teeth; some are seen stuck up in the gaps between Your teeth with their heads crushed. (26,27)
3Rfg — ?JgT3it ^ ^ ^ ^dT ^
^ ^ t, 31^ ^ ^ ^ ^ ^ 552HT % ^ ?I3FRR ^
t ^ ^ I-
jpn «ig«i)b«j^< ii: Tiga^nPigai s^i ?rai ?Rnft 11 ti; 11
^ ^ ^5cr-% ^ % 5T^ ■wmif^cR
#t TT^ ^ y*gtei f '3T«rfg;Tig? ^ n%§T cb<cl 5tl ^ -ITwlch ^ 4)< ^ '3fF7% STJcrf^RT g^ ^ !?^§T 5RT Tt t 119^ II
As the myriad streams of rivers rush towards the sea alone, so do those warriors of the mortal world enter Your flaming mouths. (28)
IWI 5^' ’IfTII I
ci^ 11 % 11
^ ^ ^ 1%^ tr^Erf^RT
arPH If ^ 5 i^ 9 t cfR^ %, =1% ^
^ *ft apT^ ^9T ^ aTN^ ^ aTf%%^ ^ gq 5 r^?T ^ f 11 II
As moths rush with great speed into the blaming fire for extinction out of their folly, even so all these people are with great repidity entering Your mouths to meet their doom. (29)
wn? ^ w'fct't"?’! f^*^i ^ifli
^RlUi) IRRR: 1
f|vH l i^< i i4 3nwm ’mRcrato: Wt11 50 li
cb<^ ^14 ^jsi ■aftr ^ =iK“=ii<. wra ^ % f^r®rit!
H4ii4!fi fflvnv
^ cT^r ^ srt
«I5^ ?RT T5r % I I 30 II
Swallowing through Your blazing mouths; You are licking all those people on all sides. Lord, Your terrible splendours are burning the entire universe, filling it with radiance. (30)
^ it CSN^ ^tv^l4*1^1 ^ mi*! ^71%
^ JinfRT ^ dtil ^ ^ ^
5 ^ ^ ^ ^ ^ >pft ^ t ? imr w ^
^ snr 3 R ^ ^ ^iiiT ^ WT^ t
^ 9 ^ ^ 5jg?F( jRfl^ I
^ fe H-HHift 5ra u|i^ 1139 ii
gir ■s(d'7ll^i> f% 'STR gWT CIT^ ^ t ? t
I'SiNcbl loiRsrapr^ti^ i
3TTf^ 5^ '3|IH=b1 ^ f^3tTSr ^ ^ <51HHI 'ETIWT
^Hdl 1133 II
Tell me who You are with a form so terrible. My obeisance to You, O best of gods; be kind to me, I wish to know You, the Primal Being, in particular; for I know not Your purpose. (31)
Htt*l — ^ IRjIT ^ 'JjA ’T? '4IH^ ^ PiH'Ji
^ t-
9BrabR»I Jip:|
H H i Wp a ^ ^3#Rn: !I9pfl^ ’ilm: 11 11
«fmw^ ^ m ^§T ctmt
f•3fT ^'$|cbH ^ I
c|K^ ^ f%€r 3^ §<3TT f_ I ^ 3f%3l%3f
^ ^ f^sTw qter ^T f % ^ ^ *fr 3^1f Tt^t ■arsjfg; fft gs ^ qr ’ft f=T ^ 1=133 ^$T 5f 'Jl|i)j|l I I I'l
Sri Bhagavan said: I am inflamed Kala (the eternal Time-Spirit), the destroyer of the worlds. I am out to exterminate these people. Even without you all those warriors arrayed in the enemy’s camp must die. (32)
3<1M — 5^ M'?)K ^ 5r9^ ^ vJTH fiJ<l <?)t^ ^
IRjR ^ ?IT*T R<g«I«ht '31^ ^ 3S % vJWlf^O 'BfM ^ ?—
fltMwglri'o JRft 3 ^ ^ '*3*^ I
>5^ PlPrampf <15 Md^ll«ll
■sragcT ^ ! q-§T 31^ cff: •afk ^T^'aff 3 ^
SFT-£rF3 ^ 3^ *ff3 I ^
3?^ €t ^ ^ SRT 31^ gq f I t <so!4yTf%i'i;PifiiTF35r33'3rr nag 11
W?!(I vH'^N
There fore, do you arise and win glory; conquering foes, enjoy the affluent kingdom. These warriors stand already slain by Me; be you only an instrument, Arjuna. (33)
sK g #if 315^ ?r ^ dUHHPl
w safe? 31% in fsnn ^ i 11
^ ?rsiT ^
cfSIT #7: ■5% SRT fq §17^
^ ITK I ■srq’ IT?T 31^ I ^
^ cfjj- ofttirr I wfM gs sfiT: 11 ?« 11
Do you kill Drona and Bhisma and Jayadratha and Kama and even other brave warriors; who stand already killed by Me; fear not. You will surely conquer the enemies in this war; therefore, fight. (34)
SRPT - JRiR ^ ^ ^ ^ M
^ fet5^—^fsTIPT ^ ^Tipi t—
^TTfcm ^ ijnTs 7m^‘ iftcnftri: i 11
7M7T ^)§Tcr ^ w c^t
g'i‘75<. I{1 HTST 'jTIs'^o^. chI h dI 5'3TT
CR^ WIT^ «f1'^w| ^ irf^ TT^TT^ cTpft # ^t?rr— 11 gti; II
Sanjaya said : Hearing these words of Bhagavan Kesava, Arjuna tremblingly bowed to Him with joined palms, and bowing again in extreme terror spoke to Sri Krsna in faltering accents. (35)
with cRj 3r^ SRT ^
OHI ^ «l''f*1 %, 5W*T ^ ^ ^4)'l eb<«ft vJl'lO^ ^ v^lR
^ t-
'3r^ vScfT^
^ ^ n^telf srOrBlsj^jg^ g|
^ ^I U^II
-31^ % 3r^rafPFi;! ^ €t % f?B
311^ JO]- aftr sTHra' % c^ldn % ^5ng; -3Ti% ^ T5r % 3fk 3I57TT c(^ «ft irn^ ^ 7?r % cTSIT 7T^ f^?TT3fT if ^ 7% f
Arjuna said : Lord, well it is the universe exults and is filled with love by chanting Your names, virtues and glory; terrified Raksasas are fleeing in all directions, and all the hosts of Siddhas are bowing to You. (36)
tiaiKsff siarPT
i
iwltb ^ ^ 'Wi^' ^ w sniW Rt'i& tiji';i<iT w *i*iw)K vuiR «h<'ii
«ta<lNl W «IT, '3R' ^ ijdW ^ % sr*W ^ ^ ^ f%^
|q 3t^ ^ HHWjK ^ ^ «n^ fe^ent t-
*WM sl««ifc»qiRcb3 I
•N
aiq^ l%?i sprilram ^»RR «<5«Ti<qi qgi i?sii
t ! sTSIT ^ '5ft ^TTlft ^ ^r«rft
<3TN% fM ft %ft qqWT q'sfft; ^pftfe % !
ft ftftsT! ft 3rn%c(m ! ^ '3RT^ ^
qft 3r?TT <3T8ifg[ yfcdcjn^yH ww ft, =IF sift ftt 113^ II
O great soul, why should they not bow to You, who are the progenitor of Brahma himself and the greatest of the great? O infinite Lord of celestials. Abode of the universe, You are that which is existent (Sat), that which is non-existent (Asat) and also that which is beyond both, viz., the indestructible Brahma. (37)
g^: giixiwHw m i
^ ^ ^ SIR «<ii 113^; 11
■STF? <3n1ft ^HIcIH 5W ft, '3TFT
^ wr 'arTT-sm #7 ^THft mft ?r«TT ^srRft
w---
?fr^ ^T WT SIFT t I %■ '3FF^ ^ 3T?
^FRi; oiir^r 3T«ifg; % 11 gr; 11
You are the primal Deity, the most ancient Person; You are the ultimate resort of this universe.,You are both the knower and the knowable, and the highest abode. It is You who pervade the universe, assuming endless forms. (3S)
iiMimiJdw' aPtciPipm
^ ^pfr ^1>R^ I ut 11
'3114 ■4'H<I-J1, '3<P»l, q<5U|, "EF5FT, ITSTT %
irSIT ^ sTPT % to f I '3lto
fqlTffWRHH«>K ! !!'3nq^f^to
^ ! HHW^K !! I I 3€ II
You are Vayu (the wind-god). Yam a ( the god of death), Agni (the god of fire), the moon- god, Brahma (the Lord of Creation), nay, the father of Brahma Himself. Hail, hail to You a thousand times;sal u ta tions, repeated sal u tations O You once again. (39)
w
15 '
; i
m
"i
-r
#
■.m
w
w ^<wi<}'!i t ^ ^ I
3RTi##ra^ai>R^ ^ ^niRlPi ?wliRi 11 so 11
% ^IFTsaf CTT# ! <3Tm^ ^TFt %
^ ’It T^RcRR ! % ! <3TT^ ^
ofiT % ^ I cHTl'Icb '3i'1'Tl M<lsbH?TT#
<3TFT ^ c^r cZTRT gq t, <3fFr
ft t I I SO II
O Lord of infinite prowess, my salutations to You from before and from behind. O soul of all, my obeisance to You from all sides indeed. You, who possess limitless might, pervade all; therefoe. You are all. (40)
^ ^ % ^R»r ^Fft ^ 5RT
^ ^ Jn*Nl f—
>1^ jRnr 5 |tP f ^ f 5R5 f I
5iviinai >PII !l*IRRn^ 5lft IIS9M
%R?njmnTOt3j^ I
11 SRI |
'3TR^ fRT Sr^fFr cBt ^ 5rH% gt^, •sift ^ f ^ ^ 3r«i^ imK % ’ft ^ %
m
!’, % !', % ^ !’ ^ ncRR’ ^ ^
?3ra;JB5T %: afk % sr^Tf! 'Stft 5fr 5RT f^Hici % f=r?nr, 9 tj2(t, -arra^ ■hI-jIHiR ^ <31^^ arejcTT ^ wrafr ^ ^tft^ ■sft aiwiPid ’Kf f — ctF •amra’ anr^ w<^M arsrfg; arf^r^ Rm^r en^ 'SnR^r Sf ^mr sR=n?rr f, 11 a9-»^ 11
The way in which I have importunately called out» either through intimacy or even through want of thought, “Ho Krsna! Ho Yadava! Ho Comrade!” and so on, suspecting not this greatness of Yours, and th inking You only tc be a friend, and the way in which You have been slighted by me in jest, O sinless one, while at play, reposing, sitting or at meals, either alone or even in the presence of other— for all that I crave forgiveness from You, who are infinite, (41,42)
PRnftf
pl5^(itel^SRIJlfcl’WRra11 I
3RR W?r RFig; ^ «rt 3^
3R -Srf^ t, ^ 5mT=r cIT^ ! #^f
-v-is
:t
?ffcf?f if OTN^ ?RFT ^ ^;3Tr ^ %,
-arf^ ?Tf ^ 5r % 11 «3 II
You are the Father^ nay the greatest teacher of this moving and unmoving creation, and worthy of adoration, O Lord of incomparable might, in all the three worlds there is none else even equal to You; how, then, any better? (43)
dWI?M«N #raFI JRIR^ I
pw ^ BtJi: ^ 11 11
-sicfT^cr t iniV! *f srfk ^
Pl^ll^d cf^, ^gl%- cj^ ifnrq- 3n^
^9^ jra^r 5fir ^ !iT«f^ cRm f, i % ^ !
Plw ^ S^r %, ^iw ^ ^ ^
fSrwTT ^ amm f—tt% ^ <3TR
*it 'snTTra' 5i?r ^fp^r t 11«» 11
Therefore, Lord, prostrating my body at Your feet and bowing low I seek to propitiate You, the ruler of all and worthy of all praise. It behoves You to bear with me even as father bears with his son, a friend with his friend
and a husband with his beloved spouse, (44)
iRfn ™ sraR ^ 4RRrr^sw ^ 5#^
^ isq ^ ^ ^ feit HTtfsTT ^ I-
ail^ 3ft«iteR»? 1 ^ ^ jpqftjf irT ^ |
al^ ^ 5^51 tror n#; snrtti^iisiii
^ M^<7i ^ gCJ '3fl>-l4i ^ -Ti ’ti^H’M ^T ^ ^<aw ^ W ^ ^IT ^Tct ^ ^ ^ 3 ri% o^igjw ’ft?l'T5i%, ^'HRhO -sTFr\3?r'3fq^-cijj^^vii WT ^ g^ Rteid i ^^ ! % ! %
! ir?m 11 11
Having Seen Your wondrous form, which was never seen before^ I feel transported with joy; at the same time my mind is tormented by fear. Pray reveal to me that divine form;; the form of Visnu with fou r arms; O Lord of celestials Abode of the universe, be gracious. (45)
'MJbgWPl^lPl RT I
^ St ■3Tr7c(?r g^ tirOT gq ?Tqr w
’SfiT wfi ^ §q ^<3*11 t^iscII f, 1
tfSr§?r?5rw
^ acRH I I I SE, II
t5^;pj3T
I wish to see You adorned in the same way with a diadem on the head, and holding a mace and a discus in two of Your hands. O Lord with a thousand arms, O Universal Being, appear again in the same four-armed Form. (46)
JnEPT — 3?^ 'TT 31^ 3rn^ ^ wW ^ 3N^ ^ Hf^HI 3i)T
jef’raT M ^ ^ 3r^ # 3fT3Wf ^ m ^
^ t-
^fhrwR; ^ ! < 3 r ^i\^^ch ^
<3VT^ wr
^rrf^ 'sfiT tfiHKi^d f^<id ^ ^ ^ (^<5j<7liqi %, f^T% ^ '3Tl%f^ fcB# % qff 2TT I I «V 9 II
Sri Bhagavan said : Arjuna! pleased with you I have shown you, through My own power of Yoga, this supreme, effulgent, primal and infinite Cosmic Body, which was never seen before by any else than you. ( 47 )
■' y -v - L - ‘
- V.: >*
Tlf ?ra^ are B^‘ 11 Sft; 11
%<3f^ cjM I
^ #T JJaff % aT^zm” %, =T ^ ^
ft^iTT'aff ^ <#7 ^ isir ^ aiRiRxti
^ SRT %T3T ^ ^TcfxTT ^ I I »?:: II
Arjuna, in this mortal world I cannot be seen in this Form by anyone else than you, either through study Of the Vedas or of rituals, or a gain through gifts, actions or austere penances. (48)
re ^ awr re ^ M I
arta^: iftrerei! grere ^ ^qpre* mreiistn
^ fTf JfcfjR ^ fcIcbXITT ^ cl?r ^<sl=b<
czrr^rjw ^ ’Enftt #7 ’jprra' »fr
l^ ^’M<l^d ^ i i nfr l jj,TbHH=IM I
cBt" ^17 ctre' I I II
Seeing such a dreadful Form of Mine as this, be not perturbed or perplexed; with a fearless and complacent mind, behold once
again the same four-armed Form ofMine (bearing the conch, discus, mace and lotus). (49)
fcUT, gw ff33W t ^ t-
ffWRraPTO ^^ 355: 11 M
dl^^d 'MJIdl-i, ^ <31^ ^'Srfcr 5?T sicfjn: cb5<*< P(5T.^ ft 3nT^ ^ ^
fRj^ W '31^ cl^ sft^ festT I I VO I)
Saiijaya said: Having spoken thus to Arjuna, Bhagavan Vasudeva again showed to him in the same way His own four-armed form; and then, assuming a gentle form, the high-souled Sri Krsna consoled the frightened Arjuna. (50)
iRfff — Iff Iran ^ ^ ^ ?<(ff
^ 37ffl^ ^ M ^ 3iT) 51^ ^ giWTffff 1^, ffff ffWffR
* 113 ^ ^ 'n-ni’i I
H|tT: H W11
31^ ^ 5FTT^=T \ <3^^ ^IFtT
iTjET WT srt arsr # fty<(^xi fr wn f,
-alk f^q% cFT OTCrT ?t ^fi^rr
t I I S!<5 II
Arjunasiaid : Krsna, seeing this gentle human form of Yours I have regained my composure and am myself again. (51)
ir?f*r — pr wt ^ ^ siNt 5 RT 5;s[M
^ ^ 5f^'T3T 'j11< h(B^[ ®f)I %—
^sfl*R |WcinR( I
M ^ 11
%, ^ % arsifg; ^ ^ 11
^t^rar ^ w ^ ^ 'STTcRT^fn'
t 11 II
Sri Uhagavan said ; This form of Mine (with four arms) which you have just seen is exceedingly difficult to perceive. Even the gods are always eager to behold this form. (52)
wnrai«iw
'/•I
^ l^aRftr ^if ^i i^ii
^RT giT^ gsr^l %—5?r n^
^ cTMT ^ ^ ^rT%, ^ 5Fr^,
#T ^ zrwr % €t STT B^cTT t, 11 vs II
Neither by study of the Vedas nor by penance, nor again by charity, nor even by ritual can I be seen in this form (with four arms) as you have seen Me. (53)
^RrwT ^ qr *pi^ ^ f-
qq?qi ?raq i
mg a^' ?r jj^ ?r 'roniivsii
^ HxaH '3r^^'! '3i'i'<i ^frR % 5Rr
% ^sTT^ ^ ^eiT 5f%§T ^ f^ orqfg
q'l?l'HI=) ^ SfFcT ^ ^ ^ §Tgq- ^ I I V« II
• Through single-minded devotion, however, I can be seen in this form (with four arms); nay, known in essence and even entered into, ^valiant Arjuna. (54)
w
i
iM
t|^ * sra mm, ^ ^ t tim ^enr
W ‘('4'1 f^i '^TUTT %■"
* r »<>4^>HtMC »f> »T5»ra;;
Pit^: « 4 ^^g m Tt *n 4 fr[ *11^11 i&n
^ 3r^ ! ^jfr 5?5^ €r feri)' ?r«jpf
cf^aSj chuT =)mi %, 'TOW’^ %,
^ %, arrafxfj^ftcr % ^ ’jcnnf^ 4r ctT^TW ^T Tf^ %—=1? 3T^T^- grfj 5^ #t RF<r % I I Sit! II
Arjuna^ he who performi all his duties for My sake, depends on Me, is devoted to Me; has no attachment, and is free from malice towards all beings, reaches Me. (55)
^ ?rert^*jraf
^^iWSfUSWIFI: 11 ^ JI
q3iK^’3Mni
SR^ftsszira:
^ 3isn^^ '3)^<») H<w< ^ t)iy*iT 'i‘i‘<i*^^ 'ifrb ?Br qjw
^ ?Rr“r ^ ? 5?iw 'sIIt OT?f?R *Frai^ ^ ^ ^ 5^ ^ I ^
if 9R ^ ^inH W t, 'ft 'ri<<\’lRB C^It 5H#I ^ 'TIFR 3^ ^ f^
I; anr^T w aiEEiR ^ ^ipt '*iRb4\'i’ Tsr w % I
3Rf*T — f^jf’T-f^RTWC ofit <(Ji'J|-tJI'hK ^ vJHitl’ll 41^1 ^I’lT H9)K % vSHKi^ ^ OTRRj %, 5^ Pl9ltll ^ 'Si's'll ^ |f—
IJW twogwi ^ Hwiwii ’i^'ira^i ^ *l i m<}l<Ma4 ^ ' ?N % 11 9 11
var^ ^ ■3H^ irtt 'iclTrb
5I=RT Ir Pl<'ti< <3TT^ ^rSH'-SZTR ^ Wff
■aTFr ^ '^tr ^ <Jiqn
<3lft^#^r^<4H*<itjH Pl<l=bK sl6J<^l €t<3rf^^I^
^’T3i% t —^ <3ri^
t ? 119 II
Arjuna said : The devotees who, with their minds constantly fixed on You as shown above, adore You as possessed of form and attributes, and those who adore as the supreme Reality
only the indestructible unmanifest Brahma (who is Truth, Knowledge and Bliss solidiBed)- of these two types of worshippers who are the best knowers of Yoga? (1)
f—
«RPn ^ ^TbdHI >raismn
Pl<'d< ^ToT^-Szrr^ ^ ^ gq ^
sricRTJT g5T ^
t 119 II
Sri Bhagavan said : I consider them to be the best Yogis, who endowed with supreme faith, and ever united through’meditation with Me, worship Me with the mind centred on Me. (2)
^ vaMI«<<5f ^ 3 tR ^d^NI, 5^
*1? (^91^1 t ^ W Plji^l-Pl^WK S5T ^ vJMK»<») 3 tPT <<I'I^t 1I ^ ^ ? 5F 'fC
^5^ If—
fe?9T'3ltqw
?i#5i ?nifS3i:|
% jjrggpa jn^ «<(»ijt(^ ?5n:n»il
^ 5^ % ^ig^PT =1^’I# sraiR
^§T ^ ir^T-jfe % ^cfogpit, 3 )c+,sm41-4 ■w<?>M aflT ^ Hcb<^ ^n#, f^, 'Srera', Ptocrr, '3ifci'ii$fl' ^fi^r5r*n^5pr s(@j ^ C 4c|!;)^ fcr ^ EEJM cI^ gq ^qT3T% t, t ’Jjff
^ f%cT ^ T?r <^ CTT^ 551^
^ srqr #t% f 11 3-» II
Those, however, who fully controlling all their senses and even-minded towards all, and devoted to the welfare of all beinj^s, ;onstantly adore as their very self the unthinkable; omnipresent, indestructible indel^abie, eteimal, immovable, unmanifest and changeless Brahma, they too come to Me. ( 3 , 4 )
iRFT - Pr^^-gwiT w ^ ^ aw
^e i l^MiP i ^jf % aiaiTf) g5t inP?r 3f5f^ t-
sjaRBI ft 11 ^ 11
^ Pr<i^r< ww ■sireTU
Rirtcii^ ^ ^ %, <+m1i'I^
% SJ7T ^ 5 :
STT^ =(5)’ sn# % 11II
Of course, the strain is greater for those who have their mind attached to the Unmanifest; for atonement with the Unmanifest is attained with difficulty by those who are centred in the body. ( 5 )
IR^T — ^ ^ vJMWHI # ^ fM ^ HlP^T
^ vrqTRT'3W ^ SRT ^ ^ inf^ 5(Slir
^ apTraro ^ ^ ^ t-
^ 5 ^rafPi I
*?f mW'ri 'J'lRI^II^II
'Tpg ^ ift .M^N^l cJT#
^ 2§T '3rf'>T ch<,<J)
^ €)■ ■ar^RT #T ^ Ri-dH cRTct fq
’Tsifr t IK 11
On the other hand, those who depending exclusively on Me, and surrendering all actions to Me, worship Me (God with attributes), constantly meditating on Me with single-minded devotion. (6)
11'S M
%'3F^ l^g^T^f^^FTT^
^ ^ 5fr5r ^ ^ ^
^TMT C • • ^ • •
These, Arjuna, I speedily deliver from the ocean of birth and death, their mind being fixed on Me. ( 7 )
JRnr — 5R5R ^ ^ Ppf'T-^'TRRT ^ 3?^ ^I3®T-vJMm*ll ^ g^FRIT W
f^JZIT WI 3Rr ^ 3Rff ,?P1T3R ^l^-3RRHT
311511 ^ ?—
’R sntRR ^ jfSr \^^km \ fiqRi^Rl ^ ^ M ^ 11
35T ^ ^ ^ WU 35T ^ €t jfe ^ ^TTT; viM<ra ^35T ^ €t f^r^TRT ^
^ ^ % 11^ II
Therefore, fix yor mind on Me, and establish your intellect in Me alone; thereafter you will abide solely in Me. There is no doubt about it. (8)
JRf*T — *15 ^raTOT ^ ^ MS^^TT) B'Wt ^ 3irT if *T cTIT
^ trrsni i K n
% # % '3^^ ! ^ ^ SRT
g^^cf?! 5rT^ ^ ^ ^ ! I ^ 11
If you cannot steadily fix the mind on Me, Aijuna, then seek to attain Me through the Yoga of repeated practice. (9)
l«f*T - *IF f^raHT M t 1^ SIW 31^ 'ft *r ^ ^ ^
fjir wpjT I w ^ t—
aroi^S'aRWifsRl Mc'h4M<Mi ^\
^4P^R*H«4iH^Rl H ^ 11
^ ^ 4t OT^*f % ^
^ ^ cFv?^ % ft m\M^\ ft ^ 1 ^
^ Ptfit-d ch^ff cf?r ^ ^rft 37Tf^ ^
ftrfe ^ ft Jrra' ft^ 11 *3° 11
If You are unequal even to the pursuit of such practice, be intent to work for Me; you shall attain perfection (in the shape of My realization) even by performing actions for My sake. (ip)
JRk — ^ l^»5rTOT IR5R ^ ^ ^
^ ^ ^ ***^1 ^^*11 ■'iil^^ I 5)5^ !> ~
ai^rfy q ^ i TblbRi ^ *raH»nf^s|
^rfgRjfiS^TPlFf rRl! ^ ’Rn^RI^ 111911
^Tf^ ^r^t snf^ ^ #n^ % <3nf^
*f’ft ^'3R^R■«^ % ^ *T^-5fe'3rrf^
q^ fc|^j|4 JfT^ cR;^ cIMT 'CTf ^ '?5?r
m ^!IFT ^ I I 99 II
If, taking recourse to the Yoga of My realization, you are unable even to do this, then, subduing your mind and intellect etc., relinquish the fruit of all actions. (11)
IRf*T — 'TT ^ 9IPI' M ^inPT3RI ?TO^T ^
ai^ PlH 4Ht ^ 3RT: ^ ^ f2F% ^ ^ a?f W ^ ?IFT ^ 3PI^ fat^ ^n?!! t—
mHI<7*4Mn!lrm''MrHPII^lPdW'^<*i 119^11
h 4<4^ ^ 'Jincb< gi^ oT^^qra' % stft -st^
1^, fTR' % 35T 'TT4§^ ^ CRT Szift .§ns5 %
#7: jztft % 4t ?9«r cRjff 4> w crt -^nss %; #!flf% ^IFT # d^M €t ’m §TTf% Wt# % I I 99 II
S.<'
Knowledge is better than practice (withont discernment), meditation on God is superior to knowledge, and renunciation of the fruit of actions is even superior to meditation; for peace immediately follows from renunciation, (12)
^ mPn % 'rtrB ^ 3i5PT-3f5nr
3iH)I w ^ W, *FraT!(‘^ HM gti lf4> ^
^TJSnT ^ 'll 317 if iTITSTra |fl^ % ?n!PF ^—
31^ «4»ldHI 3v5®I ^ fll
■m 1i
ppHt «>ftll93ll
^ iWCTI pftsqn: 1
’pjrt’irPRigfeff M$*ra>: 7 ^ 11 98 11
3fry,tfc) ^«i Bi'n'hici wisf<f^d,
'3ffk % cT^IT iTOTr
a?!' ^ ?nT
strrh; % '3T«ifg; omw ^ ’ft
■ai’rq' ftft %; w«rr oft- qftft %,
’T=T-5ftaftf ?rf%^T 9Tftf ^ cT^T ft fttift ft? %
gsrft gs cfMT %—=T? g5lft ft5ft gl?
iRT-gfe ftrr W 55fa5t fftq-% tl93-<5« II
He who is free from malice towards all beings, friendly and compassionate, rid of
fte?T 3nzn7
and ‘mine’, balanced in joy and sorrow, forgiving: by nature, ever-contented and mentally united with Me, nay, who has suhdued his mind, senses and body, has a firm resolve, and has surrendered his mind and reason to Me, that devotee of Mine is dear to Me. (13,14)
51: ^ ^ % ftjis 11 % 11
’fr ^ aror ^
3Tt ^ ^ 34a c|4 ^tcTT;
?r«TT^w^, 3Frsf,aa<3fl <34^1114 a?
^Ta5 % 11 3v II
He who is not a source of annoyance to his fellow-creatures, and who in his turn does not feel vexed with fellow-creatures, and who is free from delight and envy perturbation and fear, is dear to Me. (15)
3H^: ’raaWM
^ ^ 4 ftas 113^ 11
assairf % 5 :^ ^ §311 %—ct5
■3)I<*■'41' w c4i''T1 3,5)<41 Rt^t
% 113^ II
He who wants nothing, who is both internally and externally pure, is clever and impartial, and has risen above all distractions, and who renounces the feeling of doership in all undertaking,—that devotee of Mine is dear. (16)
g’Ug’WfeJTPft ^ % ftJl: I l?a||
sit ^ =f>4t #1^%, ^ =fR<TT%, ^
^ ?R?TT % <WT sit aik <) "i^uf =f>r ^ipft %—cTF 5^)7 5^ 3$) cbl'
Rw % I I 3^9 11
He who neither rejoices nor hates, nor grieves, nor desires and who renounces both good and evil actions and is full of devotion, is dear to Me. (17)
^ tWI I
sit §T 3 -fk=r ^ ^ *Ti%-3iw*r 4“ % <r«TT
^TRT%j ^ % W II
He who is alike to friend and foe, as well as to honour and ignominy, who remains balanced in heat and cold, pleasure and pain and other contrary experiences, and is free from attachment. (18)
sfr ^ WT§ftw
f^RT RtRft 5Rf5R % »fV 9Ttk ^
^ ^ ^ %RSIPT ^ RRcTT
■atmlrb % %—cl? ftsR 5% 5W
g5i^ % 11 II
He who takes praise and reproach alike, and is given to contemplation and contented with any means of subsistence whatsoever, entertaining no sense of ownership and attachment in respect of his dwelling place and full of devotion to Me, that man is dear to Me. (19)
m
*'
m
'iW*
: I \'-^ ^ ’
V’? y.
4-’'
;r£^.
t?
:S:‘,
■^?
it HUH ^ fll*f 3SRir lit, TPT STTITO ^ ^ Hlftll ^
^ f?lt, 5aFR>r <1111 3R(RT l&l ^ 3iRfWr t-
'V
Jtjl^ilHI ^ ftll: 11^11
5ft H<|il“T 5t^ w
35^?: cF^ §>5 Sjrfjm 3?^ ^ Pl“hl*1 itRT ^tcR =15^^ %, ^ ’TfR 3,51 cht srf^^FT f?PT % lUo II
Those devotees, however, who partake in a disinterested way of this nectar of pious wisdom set forth above, endowed with faith and solely devoted to Me, they are extremely dear to me. (20)
^ ?RaKfit ort^iiraf #TSnTt
iTlrt^ IR 6W9il3HIFi: 11 'R II
@ @ ©
/Z • C :■
m
(flT^) ^ (gn?^l) 'TOTT ^ffsra I^ISIT jf I te iSm ^ ^
^ il9«ir-# ^ ^ ^ I ^315,1^^, P i RfthK,
f 5 r?r ^ ^RipTI tl ^ 3 r^ ^ saftr '^t^ M ^ ?ci^ ^ ^ 3 ^^^ stot ^T f^^iFr feu w % 1 5?rf^ 5ii*F 'S^^j^rafr'n’ralir ^ w % i
utt^t “ Pnjor-Prn^ asr ^ gnrf^ iih jjW 5r *!pMRr hi?|{i^ ^ M ^T?t •^i^\<* m 3IR3T vimi 11 q?^ (5fFt^0 5Wr ta (3n?ii)^?reniT^?T?n^
?-
41 wrT 3 ^
^ ?ltiT ?^3fPRqf4i«ft3[^ I
^ 51 SUg: ?i5RI ?Rr ?rf|R; I I 9 I I
^J|=IK % ' 31 ^ ! ^ §itli: '^’ w
’TFT ^ ^51 'Jn?rr %; oflr 5 n^ ^ft strait %,
*^=l 5 l’ fH ^ vi'I'li drc) ^ viin^ qiij^
5 Tr% 5 T^ EFSt f I I T II
Sri Bhagavan said : This body, Arjuna, is termed as the Field (Ksetra); and him who knows it, the sages discerning the truthabout both refer to as the knower of the Field (Ksetrajha), (1)
— 5?T5R5R ^ ^ eRPT ^ctd|tb< 31^ ^ ^ ^i^cf
fq SIR ^ ?r5Fr ^ Plw^l ^5^^ t—
^nP> *rf fife ’TiRl
^^^tsRfefe ^rTsaH *m »RIRII
t 3r^ ! ^ ^ ^^nr ■arsjfg; 41cii^i
^ ^ ^ jjTFT I ^-^5ffr cR <3TSTfg; I^<*>k sr^fe =f5r #t 5 ^ crt ^fr ^iw ^ 'jimhi %, ^ ITFT %—^ i1?T % 11 9 II
Know Myself to be the Ksetrajna (individual soul) also in all the Ksetras, Arjuna. And it is the knowledge of Ksetra and Ksetrajna (i.e., of Matter with its evolutes and the Spirit) which I consider as Wisdom. (2)
JRR — ^ ^|3(5I W SIR ^ 'Jll^ ^ t(yK-^3) 3Br ^91 ^ 'JIICII % H<*1IWI
Ilf snf^ ^ % aRRI’ ‘^' C^IT ^ ^ ^ *IcMfe feWT^ WII^ %
»rRR;^ t-
^Ri*iR q?i?cr qgi
?T g if wtra?! d^mffn % ^11sit
C[^ ^ ^ ^ % cr«TT IMT
%, ^ ^ ^ §<3TT %; ^ IF
’ft ^ imn irar %—if fi ftfti ft
^rft ^ 11 5 II
^<;si '3|ift|iJ
m
% l
What that Ksetra is and what it is like; and also what are its evolutes, again, whence is what, and also finally who that Ksetrajna is and what is his glory—hear all this from Me in a nutshell. (3)
^ if ‘^l5I§r ^ ciw ^ if
%—31^ fc|'s(<4 if itif^, 'Sflr W5r ^ viRb =Fr SRFT
'(if^, 5)f 3TI^ ^ '•
I I » 11 ;
^iF ^ ^ ^ ^cfSraf SRT ^5^
HcfjR ^ cRFT W % fcrfcTST STCT ^
fSmrTTJ^ cf^ W %,
§tT i^Rb^Tb sTFT ^ % >7^ SRT »ft ^bFT W
% I I « II
The truth about the Ksetra and the Ksetrajna has been expounded by the seers in manifold ways; again, it has been separately stated in^^ different Vedic chants and also in the conclusive and reasoned texts of the Brahmasutras. (4)
SRh’ - w ^ g5T IRm ^ 3R ^ 5^ if
^ ^ §1? ‘^t^r ^ i^fr '<4(^'biR' ^ ^ ^ vsti<ft f^^itf 35r 3Pi^ ^ ^f ^4^
ii
‘<;J
\'L<'''
w,
%
m
m
i0'.
le
©
r.:^\
\
"N
^ ’1351 Hill
qlNr iT^nj?, '3(^cbK, jfe ’ft;
cT^TT ^ ^Psiijt, ’T^ -sftr 'Ira % fft'srq-
^qfg; 9T^,. ?qr§f, -afft: 'T^— I I V I I
The five elements, the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs (of perception and action), the mind, and the five objects of sense (sound, touch, colour, taste and smell);— (5)
5:^ <IMId!^ldHI gfft: I -
^R+iig-Ji^dg I u 11
cTsrr ^rasr, g^a-, 5:^, ^ aa
ft?RT 5f^ ^ a?
ftfta ft ^ w % 11E, 11
Also desire, aversion, pleasure, pain the physical body, consciousness, firmness: thus is the Ksetra, with its evolutes,' briefly states. * (6)
« «I«pir W “^H* « <f 5fPT ^ «fjw 5 Rr ^ ^ f-
^nf^5RF3N^I
^Iv'TmI^H #5f I | V9 11
% 'SrP^RFf ^ '3TRTcr, ^
'SRTT^, fcTRft ^ RFJft ^ f^Rfr ^ ^ ^RTFTT,
^TRFTRT, <3TTf^ ^ ^<^dl,
3^ ^ %RT, WT^-^^t?R R5t ^F^rcfRR-
^ f^<ai ^-^Ps;ql* ^f^d ^
f^BT^ I I vs I I
Absence of pride, freedom from hypocrisy, non-vielence, forbearance, straightness of body, speech and mind, devout service of the preceptor, internal and external purity, steadfastness of mind and control of body, mind and the senses. . ( 7 )
5p*T^3RrcSnfiT5:lsl^^TT5^^f^3 I I t; 11
W 'SflT M<dlcb ^ ^rBrf ^ '3TRHrrb
cbT vSHTTcT 'Sflr 'ST^cfR^; cBT ^ VSTRTcT; VjFPf,
5Rr 'Sftr >301^ ^ RR WR-«rR
cfjFTT I I x; U
Dispassion towards the objects of enjoyment of this world and the next, and also absence of egotism, pondering again and again on the pain and evils inherent in birth, death, old age and disease; (8)
jsr, SRT ^ ■3TRrf%5 'Smra';
RRciT m ^ #RT ?r8^ fSw -rfR ci?t jnf^ ^ ^ ^ ^ 111 11
Absence of attachment and the feeling of mineness in respect of son, wife, home etc., and constant equipoise of mind both in favourable and unfavourable circumstances; (9)
irfjf ^rirlRajf^raTft^l
35 T^ ^fTT'% sjTT
?T2IT tTcfJFW ^ cH WHI=I
m
Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no enjoyment in the company of men; (10)
11 w 11
OTSzn^HTR ^ clT=l5lH % ^sf
^ WfW ^TF ^ ITTF %, ■c^TT
3ft fcrqtta' %, sif 'Stftft ^
t mg II
Fixity in self-knowledge and seeing God as the object of true knowledge, all this is declared as knowledge; and what is other than this is called ignorance. (11)
^ HchK 5iH ^ yiynlf ^ ^ ^ ^ ^ Wf>^
% SR; vilKI ‘SHRT % ^ ’SfhC ^ 'JIM ^ 5tcTT % ?
^ H>ei ^ 9eft^ ^ ^ ^RHIRT % ww
^ cb<^l ^ .
#!T ^Irrarawift I
3 ft 'JlM^ 4)'*^ % 3n^gcFT
^ 'SRTf^cnw WTW ^ ^ ^ cF^ ^3n?TT %, ^ '3T^ # 11
I shall speak to you at length about that which ought to be known, and knowing which one attains supreme Bliss. That supreme Brahma, who is the lord of beginning less entities, is said to be neither Sat (being) nor Asat (non- being). (12)
JRfT — 51*1 ^ ^ OT clt^ ^ 1^551 W;
M<’g ^ '16*1 % I viRf: ^ 51H ^ ^T^rTt
^ 5RT 3^ ^ 3^: <14*1 |l—
«4hI|<S1 I I 9511
w ^Tsf '3fR wr8T-^<,qMi, 'Sfrr f%T "sflT y,<siqi<*ii ^ ^ <3fR cbM^Mi % I cpiff% WT ^ ^s|cb) cZTT<?r f^S5Rr % 11 95 II
It has hands and feet on all sides, eyes, head and mouth in all directions, and ears all round; for it stands pervading all in the universe. (13)
^ ^ 3nf^ tinw ^ ^iRwieii ^acii^
% ^ v3w ^ ^ ^ t-
-s:
m
W^h.
5nfR5ir'3jtmq
.. : X- , '■ .
«?t»8M^''liHl«* «?pR*4t5l<lF5|dij( I aiRRlj ^ I I 9811
5I¥ ?r«j4 % fcpsraY c^r cfMT %,
'T?75=)IWc| ^^^Ps;i)T%7fl^%,?T«ITOIR)Rb
snT^-qtcpJT =n?TT ^
f^t^ qr^’ilTT^ STMT % 11 9« ii
Though perceiving all sense-objects it is, really speaking, devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of qualities (the three modes of Prakrti). '(14)
’PHIW ^11
^ ^-<3irER^ ’ft 1 #T q? 3^- ^ ft <3irf§ilftr % <3rfft ^pftq ft ft ftf fftm
srft % 11 % II
It exists without and within all beings, and constitutes the animate and inanimate creation as well. And by reason of Its subttelty.
It is incomprehensible; it is close at hand stand afar too. (15)
^ ^ fl«rag I
^ iiftrg ^imii
^ 'TTRT?rr f=P^FT 7f%cT ^ ^ 'STTcfJIST ^
qft'ij’f ^ ^ ^ xj<M< ijjfir if
fSnrffi-'^n'f^si^ % I ?TsiT =rF 5 ti^
wnw fcr^ w ^ ^ sjTTW-'fpsnT
grar ^ ^5^ ^r wr cf?;^ ctrt crarr ^ ^
^ wfT 3cq?r WT % 11 gSi II
Though integral like sapce in its undivided aspect. It appears divided as it were in all animate and inanimate beings.And that godhead^ which is the only object worth knowing, is the sustai ner of beings (as Visnu), the destroyer (as Rudra) and the creator of all (as Brahma). (16)
SIR sirriR 119® 11
5R Tiw m ’ft tTcf irrar %
■gR^Ri q^ q55r qrrar % I q<HkHi
unitor ^dEiTR
jlH^ ^ 5TR % STRT
% 55^ ^ f^'ra' % 11 gvs I i
That supreme Brahma is said to be the light of all lights, and entirely beyond Maya, that godhead is Knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly seated in the heart of all. (17)
wT ?[R ^ ^ijt ^ ^ ^ 3w w ^
^ 4«n ^—
^ ^ ^ ^ ^ BBRTcl: |
TJrffeTR 11 St; 11
^ ?TSTT fTRT
H K-HI chT ^ I A<t
^ HIKI
t \\ 3 tz II
Thus the truth of the Ksetra and knowledge, as well as of the object worth knowing, God has been briefly discussed; knowing this in reality, My devotee enters into My Being. (18)
jfti'l *“ '3W 3^ ^ *FR1^ IT^fir 'jflt JW ^ HPT %
aiR**? ? I ^ ’JMiRch ^ JlftRRH ^ WTO Jff Cfrf
^ 3PT ‘(ciciiA %— __
li
•i>:
Jifftf 5^ g»inP>l
3 >TO^ fifij n 9t 11
i?^f?r3^, ^Pff ^ ^jfPT 1
TFT-tml^ f^r^Frff w ^rnjyf
wsrf ’ft % €t 11 <)^ 11
Prakrti and Purusa, know both these as beginningless, and know all modifications such as likes and dislikes etc. and all objects constituted of the three Gunas as born of
Prakrti, (19)
srK — ?3l^ ^ §3tr ^ wnr ^ ^5 ?t w
^ ^ *1 ^ ten WI 3IW 3# ^ ^ W ^ ^
gn 3iRI^ ^ 9eft^ ^ If^ ^ ten 5^ ^ ^
t-
1^: nfRre^ I
<sk cR?r =i?r ^3^ ^ %g q^fcT q5#t
VJIII^I % v^tr sftcfiw ^ ^
<3mfg; ’ftn^ ^ ^Jirar % iiqo 11
Prakrti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is declared to be the cause of experience of joys and sorrows. (20)
aRJl^anjpi
g^: fe g^ Jift^RFyni^ I
gwitsFT 0'i«alPiJi'Hg i i^n
JT^ f^«RT ^ gw ^1^5% ^ ^s^ra' I^iguir^cF q^eff ^ ^jt^rar % w^ gaff m ^ ^ 4|c||chi ^ iftPl'4f Jr =3F^
^ w sfJIW % IU*? II
Only the Purusa seated in Prakrti senses objects of the nature of the three Gunas evolved from Prakrti. And it is contact with these Gunas that is responsible for the birth of this soul in good and evil wombs. (21)
^ jfhit li^Rlw 5^ ^ ^ ^ ^ ^ 'R*n?tr
^ git ai?RT% ^
xJHAMigHTil ^ *raf ^ftrFI 1
w»n^ 5k>RH-gw: tomssu
W ^ ^ ^'3nw =rT?w ^ wnw ^
% I ^ ^ t 'iM^l'W.l <2ltT ^8IT8f ■H'-hI?!
^MT ^ ^ >3)gH-Tll, WW smr^-’TTEP'T
errar ^ ’itw, 'Srrfe =Br
^ ^srrifr ^ ^ -afre ^
^ wnw—^ =F5r WT t 11 II
^Jtq^'pra^rtciT
The Spirit dwelling in this body, is really the same as the Supreme, He has been spoked of as the Witness, the true Guide, the Sustainer of all, the Expericncer (as the embodies soul), the Overlord and the Absolute as well, (22)
^ ^5cf ^—
I 5T 3^ Hfliri ^ 3^J I
^ B ’JjftsPraTUfri R? 11
WT JW ^ ^ % ?Tf|fT 5I^%
ofr *rgisq- ^ir^r ^ -JiHdi %, ct^sr ^ cf^fcir
cfijf l<3Tr ^ ^ 'd'^dl I I II
He who thus knows the Purusa (Spirit) uudPrakrti (Nature) together with theGunas,— even though performing his duties in every way, is never born again, (23)
t ?nR ^ ^ 11 ^ stfl^ srt fer-PnT tiw
StTT ^ P(W-Piq fliiJ*? ^ <T)<^ S—
' 3¥M<HlcHI
3idni
k
^ ^1*1 ^ SRT ^
^ 5 TFT ^ ^ sncr Pf^ ft cb44l’'r
% 'SH[ t <3{^ STRT t I I f I
Some by meditation behold the supreme Spirit in the heart with the help of their refined and sharp intellect; others realise It through the discipline of Knowledge, and others^ again, through the discipline of Action. (24)
WlKld^’^q ^trORPm: 11 ^ 11
3rsjf^ oft
t, t WT ^ 3tHt §tT % 'srsrfg; ^reg- ^ efT# 3^ ^ ggjRTT OTRRt
RFR ^Bt ^ % I I II
Other dull witted persons, however, not | knowing thus, whorship even as they have heard from others; and even those who are thus devoted to hearing, are able to cross the ocean of mundane existence in the shape of death. * (25)
5raf*1 - Iff SnSR «R*IW ?IW sn ^ ?IT*T5?f ^ Slft’IT^sr «¥
I •
^ ^ ^ ^ ^ ^>5T *IT, 3?r^ 'Hjtin *nwT^
^ ?sfl^ SKT ^ ^ 'lc^Rl-ft’1lJ(lijrici «'iw ^ «?)t«i 5*? '3tl<HI ^ ■
*T*lT*f <1^ ^ 'JJM^ 45t JRftlT |f—
»T??T«f»T 11 ss n
toi^ !f^Rr%’^|■ ^Mt;3?q5r
t, ^ ^ ^ #T ^^ €t
^jlFT 11 96, II
Arjuna, whatsoever being, animate or inanimate, is born, know it as emanated from the union of Ksetra (Matter) and the ksetrajha (Spirit). (26)
^ 5^ W ^ fcr ;3W WSR ’JJTt ^ q<jr§=R ^9Rf%6r ^ ^FRTcT % ftSRT % q-«ITsf % I I 9^9 II
He alone truly sees, who sees the supreme Lord as imperishable and abiding equally in all perishable beings, both animate and inanimate. (27)
IRf'T — ifti'iqj ^ W % ^ ^IW ^gir ^9r(fef
^ snP?r iRjpnt
^ q!i#? ^ «M<lR*4d*ft5^ I ^ f^dWJIdlHItHIH ?rat JlrirT TO ^llrtq I 1=^11
=PTf% sfr jfjEf ^ :fif wFTFr fr ftw g?)- ^■^sTOT g<3Tr -spr^ SRT 3PT?r ^
2fn?TT,WH^r^M<H JlRl c^Mim &ldl% IUt; ||
For, he who kills not himself by himself be seeing the supreme Lord, equally present in all, as one, thereby reaches the supreme state. (28)
Uifn" — ^ y^5R f-Ic? rftd ^ ^ ^ ^lEr^ ^Sfr?
*Tj5T 'ST^ SPI^ 3ff 31^53f itsid qm ^ *iti*ii thP^ ?—
Jlf^ ^ ^*riPT i^^H|U|im ^St: I q^Jrtrr d«tl<HHH*d(<' ^
^ SRT f( 3n^ gq % ■sfir esnw ^ %, ^ ^raref t 11 11
And he alone really sees, who sees all actions being performed in every way by Prakrti alone, and the Self as the non-doer, (29)
-1,1
' ..I ■
'N*?.
'v-vi;'
"-•X'l ■
'■>v. ■ ‘X^ •
'/(■;
i
m
iRfT - sRfjR 3n?Tr ^ ^ ^
^5i?n^ I-
115 g 5W Tiira^ ?Riii»>n
w ^ 3^ 35^ ^ «n^ 5^
iTcR ^<^^|(:^^ r ^f ^ f^srar cmr ^ mwicmt ^
<H*3»F 5>r f^WK ^telcll %, ^ ?PT 5F
^r^<H-<tj^ WIT 5?t 5ni^ ^ ^STTW % 113° II
The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahma (who is Truth, Consciousness and Bliss solidified). (30)
jRfiT - 31^ SRT ^ ^ ^ ^
W % 3T5aR-^ 9#^ SRT <Xm ^ SHM ^ ^ ^ l-
3nnf^tf^^’>T?5I?<TWT?ilT5inJnT: I ^ !< l O<y Tt 5 ft 5 5^ 5 ^115% 113911
I- 31^ ! -aRTf^ ^ ^ ^ ^ ^
■aiRlHl^fl’ H<.*iic*il §TftT ^ fet?r 'TT *ft qitaq
^ ^ ^ ‘^<01 % IT ^ ^01
% 11 39 11
5rat59T3i?zim
Aijuna, being without beginning and without attributes, this indstructible supreme Spirit, though dwelling in the body, in fact does nothing nor gets contaminated. (31)
^ 11 ^ 11
f^.3^ siFd' '3ITcBT§T ^ ^
^ ^ ^ ^ ^Icfsr
■stirHi PijJ'Ji joff
5t?TT I I I I
As the all-pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, the Self is not affected by the attributes of the body due to its attributeless character. ( 32 )
^WT ^rH I
^ ^ ?wi f?H iiroii mil
% <31'^'1 ! SfcfiR ITcR ^ si«i''s ci?r yt^iifSia «b<.ai %, ^3^ 5fcbK #!■ ■SncRT ^ ci^ SJ^f^rflRT t 11 55 II
Arjuna, as the one sun illumines this entire universe, so the one Atma (Spirit) illumines the whole Ksetra (Field). (33)
arSM gJT OT^f5R ^ t-
^5j^5lsl4l^<)H'd< sinra^l
^jWffrRt^T ^ ^ ^ <1^11 11
Mcbl< ^ ^rstsT ^ cfSTT
^Tf%?r ^ ^ gw sTFT-^ snr
% 'JIM^ % ^-T^Tc^TFipr H <-H 91
5rF?r 5tfr ^ 11 11
^ dctlf^ Pitney, ^itW^
m 5nfR?ifeKM: II
S-
'I ^
#
■■V. ■^''
T'
■: m :
m
Mm
rm\7/.
wm
5ra1^310IPI
m
^ TO
15 artJim 5^, ^ar ^ m-^ tiHf joff ^ 3?i% grw
?WT % ftw jraR 1^ ar^wT sfkiw ^ ^ i #t wr
'R>I 'Pf ^ yM 5 ^ t; tWr |=T 5«jf ^ 3Tcft!r ^hiT 4<HJcHj ^ SM *1^ * ^ t ^ w w tl y# iira^Riipr ^f
Tsr ^15 ^ 5IH ^ ^ ^rt jr>iT 5 ^ tqni
^ ?55i^ TR?r% % f^ 53*T SiHf ^iflt ^ f^^TT <1^ ftiqr W % I Hfi^ ^
'3MR w ^ ^joppi^^rr !i>^r nmt l
!T#T — ^srtziPI if 3|f^ STFF ^ it iTO RwK'^^fls ^FFJIRr
'Tl^'mi^3^ ^f 3HI1H WilBrEf 31^5^ ^^yfililT ^
yr *p; irawPi sjRRi ungtR^i
^“sJWI g?w: a? TO f^jfePTcit TOIS11 9 I |
WTFT ^ ^ PR =b|,'ll, f^Rra^ 'jnRcR ^ g f^vjlH 5tot ^ grP SORT ^
t IM II
Sri Rhagavan said : 1 shall discuss once more the supreme wisdom, the best of all wisdoms, acquiring wh ich all sages have attained highest perfection, being liberated from this mundane existence. ( 1 )
sf^;i
0^
^ \
^ SluP^T ^ II ^ 11
^ 'STT^T^T ch<«S '3R'^f^ ^ ^
c^ gt^ 3^ ^ ^ 3^*
^ 11 ^ I 1
Those who, by practising this wisdom, have entered into My Being are not born again at the cosmic dawn nor feel disturbed even during the cosmic night.
in^T - m ^ ftJT t ^ ^ 5l?raT ^ «r
^ »mi^33 ?[H 2fiT ^ STROt ^ ^ ^ ^ t «*1«f
*Pi 4)Pi4$^s«i tiR*t'^i4 I
W«ra: ^ ’nrtl 11111
% vSF^! ^ ^ ’3?
^Ijif ^ qtf% % -srsifg: ^ ?S1PT % o4R
2f OT ^ ^ ^ ^ ^
1^1 ;3^ gjS-€)cH‘ % ^nJPT % ^ 'i«r^
My primordial Nature, known as the great
,v-
i/S' - s>r.>:--:fL-,' '^-: -s^fs;---
13£ir4HU]|i|
Brahma, is the womb of all creatures; in'that womb I place the seed of all life. The creation of all beings follows from that union of matter and Spirit, O Arjuna. (3)
riref 331 I I » I I
% <3T^ ! ^TFTT yw?: ci?l' 41 Pi4)' P Pld41
ijpf4T •araifg; snft srpft t, sr^Pr
^
41^ 34 cttw Pctt ^ 11« II
Of all embodied beings that appear in all the species of various kinds Arjuna, Prakrti, or Nature is the conceiving Mother, while I am the seed-giving Father. (4)
iT^ - 303^9^ after
34^ 4T4 «lcld|tht 34% 3ffT 34% SRT 3ftcj|e4| ^ W^-SraR 44 45491:
4^ 457% t-
^ 3^: I
PiqHpn ^ 115^ 11
% <3T^ ! < 3 f^
^Tfk ^ f I I ^ I I
Sattva,R£uas andTamas—these three qualities born of Nature tie down the impersihable soul to the body, Arjuna. (5)
t PitM l M ! ^joff ^ eft Pl^
^ cRR^ 5tRr?T STMT ■aflR [c|=bK %, cIF ^ ^ ^ ^ BTR’ ^ % <3T«(fej;
^3^ arf^RR ^ ^eteiT t IK II
Of these Sattva, being immaculate, is illuminating and flawless, Arjuna; it binds through identification with joy and wisdom. (G)
IR^r — '3t?r 531 ^ 339 ^ Utl '3n% 531 !r53R 5!raT^ $ ^
^ gwinnrag5»j^i
% ! TFT <?iH c[ 5FT^ ’Sftr
'SHTlIrb ^ 3?T5r '^IFT I =1^ ?TT 'jfl'^lrMI ^ =bHf ^ #T 'TwT ^ Tf^«T ^ % I 1 >3 II
Arjuna» know the quality of Rajas^ which is of the nature of passion, as born of cupidity and attachment. It binds the soul through attachment, to actions and their fruit. (7)
iptfn — SRi !!n^ w sw fflfliift t—
5RK, <3iiraw PrsT ^ snr % 11^ II
And know, Tam as, the deluder of all those' who look upon the body as their own self, as born of ignorance. It binds the soul through error, sloth and sleep, Arjuna! (8)
!wf»T - T^r cjftr M ^ m ^ snr
^ H4)K SR ^R (Fl? Jpfr ^ ‘SflOPTR ^RltTliF J—
^ JMt <iRfri
«IHHI|c4 § iRI? #ira^ll«ll
t ■31^ ! ^ ^ % ■afk
^5jf I ^r®iT rnfhpT ^iV SIM ^
’ft % I I js 11
Sattva drives one to joy, and Rajas to action; while Tamas, clouding wisdom, incites one to errer as well as sleep and sloth. (9>
% ^ ^ ^ ^ ^ ^ SpftrT ^fefrai WcffTTcT I-
^ *ra1ri
?i3r: ^ mi mi ^3iw»ii 119011
t sr^! <vji1 jj,ui <2ltT ^srm
^ rraiT d*Hly,ui
tisiich< <'Ji'iy.‘Ji, tr# ft ^REnjoT aik ?f?r
<i«iicb< dHlJi'Ji ftw % arsjfg; % 11 go 11
Overpowering Rajas And Tamas, Sattva previls; overpowering Sattva and Tamas, Rajas previls even so, overpowering Sattva and Rajas, Tamas, Rajas prevals even so, overpowering Sattva and Rajas, Tamag. (10)
k
— |?rsr«i)R ^ ^ 'lift I 3W srcftflj
JiJT ^ ^ ^ ^ ?3IT ^ ^ ffe ^ <<dPfrft Sflcf
!J«i3rra^ I
an ^ ?Ri ^gifefs «T^Pi!^d 11 99 1 i
f^T ^ ^ cWT 3r^:cR^ <2|k
# ^IdddT <3flT ^3?l5r ft# %, ^
vjiMHi f# B rEppr % 11 gg 11
i-
# >
•V
'r^
\
‘■'S’.'
A- [ '
15^513inTFT
m
vv:;-:'.---
m
. i ■ '■/ ■ . -.-- ^ ■
When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant* (11)
iRf^r — inirT 'ST^ ^ ^ ^
151^d i p t
% ■3t^ ! t.41jj,u i ^ 5r^ qr ^fr*r si^, ^etrsf # q5iTf giT ^ '3TH^, ^9TTf% ^
t in^ II
With the preponderance of Rajas, Arjuna, greed, activity, undertaking of actions with an interested motive, restlessness and a thirst for enjoyment make their appearance. (12)
'*n^ If—
3tjR;i?iteJt|l%w tpti^ *it5
dHf^dlPl flft 11 9^ M
% >31^ ! c1*t1|J,^l % 'TT 3RT:cF7TT ■#?
grawsT. -Sf
s
* ■
^0^
i >:'
i
$S'.'
'^v
?>•
w
ay/^
t>y/
^ v... '^ y
^FTK Plsilf^ <3F^:cF?Tir ci?r
^ ^ ft ^ f 11 33 II
With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one’s obligatory duties, frivolity and stupor—
all these appear. (13)
**■
^ if If |y>r ^ ffe ^ ^ ^ 3M ^tcIT %, ^OciNI 'SfRlT
I-
^ ni^ § iRm i
djlrwi^* ^fNn^prapjrfrPra^ n 3« 11
cl?)- ^ ^ c(5t 5fT^
5lW %, cT^ ^ ^JfTR'=Ff cf^ cTT^ ^ f^rif^
■WJlfR 5TF^ ^IrTT % I 1 3« II
When a man dies during the preponderance of Sattva, he obtains the stainless ethereal world (heaven, etc.) attained by men of noble deeds. (14)
?3rt% JRR W STFI^l
?WI *i<j41Pl3 3ira^||9S;||
'RSTRT cRiff ci^
<3)I^Rb ^ %;
^ sr^ tR HTT g'Sn =1^, 'Tg ■STTf^
1^*41 Pi 4T P ¥tcTT % I I % II
Dying when Rajas predominates, he is born among those attached to action; even so the man who has expired during the preponderance of Tamas is reborn in the species of stupid creatures, such as insects, and beasts etc. (15)
^ SRjR ^ jor ?i5t ^ 3^ ^ ^ ^
Ml?
pppf I
W pMMsIH* ?>»m: I I 9^ 11
=154' ^ 4t <3T8lf^ 51l"1
%TF^nR Pr4^ w ci5?r %; cFf =Br ^ 5 : 7 a'
tTcf arro =154 =i5r w •3T1TFT =f55r % 11 II
The reward of a righteous act, they say, is Sattvika and faultless (in the shape of joy, wisdom and dispassion etc.); sorrow is declared to be the fruit of a Rajasika act and ignorance, the fruit of a Tamasika act. (16)
-Ss.x
jRfiT — SIR
■anf^ yif ^ s>ir>i f—
^Hr^RRnn^ 5 IR ?yRft ^ ^ I JFTRHtlt’ a*itil ^qa\^5iw^<t ^ll^ll
^HT^Ji^r ^ W=T ^3^ % ofrr ^
^fr^; ^«TT d'JHYg^'^ 5Fn^ vafrr ^
f 'afk '3T5n^ ^ % 119^ II
Wisdom follows from Sattva, and greed, undoubtedly, from Rajas, likewise obstinate error, stupor and also ignorance follow from Tamas. (17)
iRf*i — j’tT ^ s>nf SIR 3nf^ sir 3 r R*)Icl 9>ii^
■sIIt tsi ?raT crIj”! sjt rr ^ j'tT ^ f^*Ri 55 ^ ^ *iRl4T w
hRimkh %—
3 i*pn 3 "i|iTR*n 3 rat ■•wPd ?n*Rns 11^11
^ ftSRT 3 W Wlffe cf^
<'ji)jj,'Ji ^ TrsRT 5 ^ *r^zr ^ -ars^fg; it ft f #T rRt^^ 4> Cbl4<^ f%r, 5rRT^ -aftr aiMHiiR f^sRT cTFRT 5 ^ 3i*fnTf%’ ^ <3Tsrfg;ci5fe, q’g *ftf^ ^
5raT ^ SORT ^ W 11 •Jt; II
J^r*'
^g^siaiaiR
Those who abide in the quality of Sattva wend their way upwards; while those of a Rajasika disposition stay in the middle. And those of a Tamasika temperament, enveloped as they are in the effects of Tamoguna sink down. (18)
^ '3T^FIT ^ 5RT «)ddWI —
^ 3^:
'if ^ 119^11
spssr joff % <3TfMfTR '3r^ f?l5# cRt ^ ^7g?n'^ joff %
'ff g5r ^
'jTPTcTT %, y mn ^)ai
% I I II
When the seer perceives no agent other than the three Gunas; and realizes Me, the suprem Spirit standing entirely beyond these Gunas, he enters into My Being. (19)
3I^T5:€I I I ^ H
^ 5^ ^ % <+.KU| ^ ^
'sJtr
yq^K ^ 5’^ ^ S^ 5^ M<mH’^ ^ SfF^
tm % Iu
ft
Having transcended the aforesaid three Gunas^ which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains supreme bliss. (20)
H«*T — 5R5R ^ tt rfr^fr yff ^ 31^ !rM ^
smn l-w w 5tii ^ # §51^ g^ri^ gw ^ ^ g'^TF^ 5pi% ^ (jw
'*111^ ^ 5^1 gj^ f—
3^nw
miy |
R>MMI<: ^ 115» 11
OT^ ^ cfW joff % >31^ 5W f^-f^ ^r gffj % ■alk fcBg- 5r=HR ^ ■airER^ ctmt igTm %; ?reiT t SJ^ ! gqrr ^ 3°ff ^ ■3Rft?r ^RTT t ll;j'3 ii
Arjuna said: What are the marks of him who has risen above the three Gunas, and what is his conduct? And how. Lord, does he rise above the three Gunas? (21)
iTF^r - w sreiT«# qR jaHt ^ % "wsTt dfk ftqiro
51^ W IIR ERF %?!' t—
•^WRS
m
H Ife HU^^lPl ^ l^prf^ |!RH
%<3T^ ! sit 5W ^HTT^i^ui $> =Rr2feq- ^ '2^tT % cbi4<f\H' ^r^Rr
^ ?raT dHljiui ^ ga'jfer JTtpRT ^ ?fr
^ yr ^3yfr i?sr ^j^cir % ^fr?: y Rt^ ^ y^ 3yy51- ’3nc|y5«fT yj^ % 11 II
Sri Bhagavan said : Arjuna^ he who hates not Light (which is born of Sattva) and activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased. (22)
3^ ^iisaii
yft ^5 Rsrt g'3TT ^ snr fet^Rra" y^ fcByr yir ?tcs?it ^ g^ #
=l<dc) yysidl 5<3IT yft ?lRcKM-<yH
yyyrw if wr t tpf 3^-RsjRr
I % R i ^f^d ^ 11 y? 11
He who^ sitting like a witness is not disturbed by the Guna$ and who knowing that the Gunas alone move among the Gunas^ remains established in identity with God, and never falls off from that state. (23)
11 ^ 11
# Pi<ni< tf 5 :^-^
fiffr, -affr ^ rtft ■Rer CIT^, 5lT=ft, <3ri?f^ =f^
3iRfr if’ft RTR cfTw
t llq» II
He who is ever established in the Self, takes woe and joy alike, regards a elod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, perceives the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike. (24)
*iiiiH*ni‘il<gtr<<<aT41 ftsnftroifts I
^ ’TR if RT %. afR ^ ^
^5[^513TEIW
^ ^ ^ t qcf it ^
’Sff^TRPT- 5^ ^ftrT %, ct5 5^ y^ncft^r sfjsr ^irar % il^V 11
He who is indifferent to honour and ignominy; is alike to the cause of a friend as well as to that of an enemy, and has renounced the senses of doership in all undertakings, is said to have risen above the three Gunas, (25)
STiEfn- - ^ ^ 3^ 31FI% ^ ^ t SH %
tiw ^drllcl
*if ’rfrPftJN
5 fr 2??sr ifTT ^ anr 551- ^
’ww %, ’It ^DTf
dTtj=b< tiPcKjciM-iiyH w^T ^ yr<r ^ ^
4t*3T ^ oiTcTr % 11 II
He too who constantly worships Me through the Yoga of exclusive devotion,—transcending these three Gunas, becomes eligible for attaining Brahma, (26)
ii#T - 'Hfr ^ gftjT 53 9?<t ^ ^ ^
|q w m 3^^ ?-
4l*T5*nRTftitT
33t
g tpfFi *111’wii
<wT(^ aricmT^fr cr ■#?: -snj^
cT^IT St 4 =?5r ^ Oft^^ i^cb<y EBT
■OT^m ^ I; ^ WT '3rT«rcr
For, I aW the ground of the imperishable Brahma, of immortality, of the eternal virtue and of unending immutable bliss. (27)
^ TfirtiRRS si?#iTral
^ 11^ II
Wm/i
^ <2PZIR if t ^-5?rf *?l^9rfTCTI^' fSpRTr,
5^, ?raf«iR, ?R^ ^ qW, ?i3^ 5?^hnT ^ sr»n^ #t
^ ^ w % 1«R 5^ (^), 3r?R 5^ (^) ^
#if ^ ^ ?R #[ 3r<SR % grfiT I, t ^??nt
t, 35«^f^ 5lR^ w ^ *n5R*2T I #: iraR aiRT fe?ir aiT ?RFcIT %-59Tlf^
*1^ 11 5?ft ^R^ 5H 3RZM gsr ^ ^5'^hTOW'TOT W % I
sRfa’ - 3^- 3?r ?i3or M<il«q< ^ gtng- ^ joiT t
31^ ^ if 5RIH <Sk ’Pl^-?R’'rPlfcr ^ ^ fM 3TEqRI W
31R«T 3nm 11 ^RTR if %TRT ^ 3|??T % #T SRT
aa ^ ^ ^ gq ?;a 91^ SRT 3Faa ^ ^ ^ t-
#TOT3^
^ mil
^JhTrTcrr^ ^
cTT^ wwn ^ g^ $Trar cn^ ^
^ ^ '3TfcRT# cf5^ f; ^STT ^ f ^^Hcfe
^ ^ ^ W—^ ^ ^ ^ g^jq- gyf
^rflcT cT^ ^ ^Mdl %, q?r
WT % I I ^ I I
Sri Bhagavan said : He who knows the pipal tree (in the form of creation); which is said to
be imperishable with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of (the intention of) the Vedas. (1)
#=Tf 3^ ^ ^ SRT ^
5^ fcrER WT
artf^ ^Ttf^ ^ 9TraT3 ^ afrr f ^siT ^ ^ aijRT ^tsr^r
cfT^ <31^, RfRT aftr =tRFTT ^ ’It #T
B’fr ^ 3ITRT f I I 9 II
Fed by the three Gunas and having sense- objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower. (2)
-->N\
gf^nSS^IJFnn^T^ 5^ fer^ IU M
w ^ ^RTT cf5^ %
fcpcIR-cFJR^f ^ ^ ^TFTT ^jTRTT I cfqff^ ^ ^
<3TTf^ %, ^ % ^2TT ^ '3T^ ^TcfSR ^
f^ST% % I W ^1^, F^FTT <3^^ cTFRT
^ >3?!^ ^ cH^ ti‘<iK ^ 41 hc1 ^
ITF^ ^ cf^R^— 11^ II
The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion. (3)
t-
?Rl: atMR*nPid4 ^ Rci^Pd I
^ 3^ 51|Ri* 51^ 5^ lull
^Ffhqtf^ 7i\^ f^RFf gq 5 ^
^RTR ^ ^ ^ W
Ji<MH ^raK-^5T q?f a^i% fcIWK qot JTT^ §f %, ^ onf^ 5^ HRRI'JT ^ ^ STT^T t,—w 5f^ ^ f^rs^ ^ qr^r?^ qq qqq f^TfesqRrq qrfqr 11» 11
Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginningless creation has progressed, he should dwell and meditate on Him. (4)
jraiT ^ 3nf^ ^ ^ ^ 5M
^ 'Jii^ qirl 5^^ % ?T5r*r ^—
i3ld«J|'ilm SiajRqpRqi (^ft | Tl«hH l: I S'lR^Tbl: fR[|lill
f^Rqq qrq qtF w ^ w %,
'amRb ^ q?r ^3ft?r %, PSuc^i qqqi^ ^ if qqqqr^
^ ^ qiss fr q^ f —% ^-5:^ HiHch 5^ ^
f=I^Tb ^ <3Tf^§ft qWK STFcT ^
f W’i II
Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of oposites going by the names of pleasure and pain, reach that supreme immortal state. (5)
cT5Fit qifl 5 ^ ilW |E, ^ ^ f^RITOT
^ ’'TC ^ ^ ^ ^ =F?^ t—
^ I u 11
^ ^ '3TTfr, OT ^ETEf yECT5T c(?r ^ ^
EBT ^TEI5^ %, ^ =T 3[p^
Eift iixr wmpT% IK II
Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode. (6)
I ? g% i5(FRiT ^ ? aii Bw ^R?f 9if ?T?^5?5r ^ q?# ^ w WM
^a«i^ t—
H*l^f!(il ^< 4 ^ 14 > ^rrr: t
’Rj^'spflfenPi M «11
W ^ ^ ^ ?Fn?R ^sftcTRin’^ ^ af9T %'^ *1^ 51^.^ fera- vsfk qWf .ffeqf ^
arichtfur =rctt % 11 >3 11
The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti, (7)
s: ?FR, 1^ 3fj^^
^ I enn % mtilin ffi ^inM qr aw # 5?rar
aw ftqr ^RiT
itlth M^'H'*ilIo I
wnfir qig’Nift^iwng 111; 11
^fper * ?STR ^ iF«T cf^ hb^cft* ^ wirar %, c|% ^ ^ ?5rpft ^ftcfiRT ^ f^nr
9ltk =BT ??IPT cRRT %, i ^Pa^lf
^ WT Sltr spl- 5TF?r ^ %,
3?J^5fraT% lit; n
* n
H944j|| ^TEH'il
Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from !:he body which it leaves behind, forthwith migrates to the body which it acquires. (S)
vjf|crrc*TT <3fiT ^
WFT <rflT ^ ^ 3rT*5PT 3r«Tf^ ^
^ l^psRff %r ^F?TciT % 11 ^ 11
It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses. (»l
5f^ — ^ efrit ^'^iT ^ SiftC ^ ^ ^IMT
WEk ^ W ^ ^ ^ WI ^ I^IWBT ^1# I % ^
^ ^TRtfT t ^’1 'IT ^ ^ ^FRFJ *w3 ?
g^PRfft«ra^g35iH^3®nf^ i
HIjMiMpd n 3t> 11
SlttT ^ u1scb< §IT ^ -SieraT ?ltk ^
s^ ^ 'SRT^ fcp^ ^ «fr^i^ 5*^ ^
ycfjK ^-fl ^ ^f) ^ ^ '3T5Tpft ^ ^
^STR^, ^ ^ ^ ^ ft' ^cbi^ild 5rrft
^ # ^5TR% % I I So I I
The i|piorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize
( 10 )
’RRft ji1Ph!<J| 4 i
^ 11991)
^ err^ jfMt ^ ^'STT^ 5^ ^ f^ej^
W '3ii<MI ^ cT^ % '3lH^ f
j^srr %, ^ ^
^ ^ ci^
11 99 11 '
\
Striving Yogis too are able to realize this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours. / j 1 \
'3[tziR
?ifer ^TT^ qjf t—
«Rlftri4<W ^ 3ni?[»TRP)^Sfia^ I
S|^F# ilM *ITR^ 1111
^ ^ i^sicr sit frsf yn^uf sng; cjif ycbrf^ra'
% w sfr ^ =EF 5 iTT # % afiT sit arPq- if
t—g; irir ^ ^ stft i i 9 ^ 11
The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine. (12)
3®TTPf’fMt:R5rf:RWt^ptRR*l^s It 9^1)
<rfn: # fr if ■aMt 5 t% tr
^ ^ siR^ cFjT^ f afir m arafg; apjcFra" itcFT: ?iwj;uf ^affisrfljzrr ci^ aT«rf^
^HWf?l4]' cBt ^ f. 11 ^3 II
And permeating the soil, it is I who support all creatures by My vital power; and
becoming the nectarine moon, I nourish all plants. (13)
31? ^ Jnf&HT ^?*nf%RT: I
«l“imH«HyTb: qgimsi 111811
^ srrf^l^ % §TftT ^ ftSTcT ^n?TT
5IPr 'SFTR' ^ ^f5?f5 cf^cTFTT: ^
'^TR 5ra5R % 31W cf^ q-c(|dl ^ I I 18 II
Taking the form of fire lodged in the body of all creatures and united with the Prana (ingoing) and Apana (outgoing) breaths, it is I who consume the four kinds of food. (14)
^ SR5R % <4l'<4 vim^ ^ «iacllcl %—
^ tt ^ yiPi4i‘ ^ ^ '3F^Rrfifr ^ %
f ^2TT ft '3Tqt^
% ^ SRT ^ ft ^ ^ ^STT
^ cf^ cnw ^ ^ ft
t N II
oliqN
r
\
m
’T
v-^‘,
It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too. (15)
MM — 3IIZIPI ^ Miftr er; ^ gii m ^ i M
' 3 ni^ ^ IR ^ 31^ 5?i^ gjf WEIt# f —
«R! gjnPt
w Mr ^ ^9RiRi; #?: arf^sfr ’ft, ^ ^ acBR ^ f 1’jyT yif^i-ft" ^ srfR
RTSTRT^ sflT '3ft=IT?TT ch&l 'Jiicii
t I I 9E, I I
The perishable and the imperishable too— these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable. (16)
SRtr -* flR #f aWR 55^ W ^
^ JltsfldH ^ t WT ^ ^ ^ t-
^ % 3tt*t 3^ ?fr <3r^ ft %, ^ ^tft
#cff if ST^ST cf>^^ STR7^-qt^
1FIT % I I II
The Supreme Person is yet other than these, who, having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit.
^Tig: I
aidtbRq ^ ^ ^ 11 ^ 11
cpifftB Sf gT9T5JT3^3T5^-^ ^ ft ^«TT •3lft^
^ gftr 41cikgT f' ’ft grfFT %
?it^ ^ tf^ if ^ 35ft^ ^THT ^ t I I <3 t; II
Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am
qo!5?5T3ltqR
known as the Purusottama in the world as well as in the Vedas. (18)
jjt 3IHlRt I
»Ti ’in?iii9eii
% ^ sTPft’ 5?^ 35T^
^ sTTwr %, ^ 5?5Er jrarr ^
Pr<-d'< gsT =rrg^ wr§^ €t ■stjrit
t II
Arjuna, the wise man who thus realizes Me as the Supreme Person,—knowing all, he constantly worship Me (the all-pervading Lord) with his whole being. (19)
SR^T — W 5^f>R ^ 5^ ^ ^ '3*^ W
3R2TPT ^ tiPicI ' ^ j^^dH «ld^|ctR 5t 5TH^ ^ ^ ^ W ^RZM
3?j?R ^n^iPrag^* ’winm i
^ f^fSTFr <sr^^ ! y^K ^ '3Ti%’ ^TD
T flM-fl'M srra' SRT Cf55r W, 5^1^ ^
sTPTclT^ fSTTSf St STTfTT
% I I '^o II
Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished. (20)
=!H H^iCrilb^iqiii: 11 9;^ 11
© @ #
p
w^ feqr Tiqj 11 ^ ^ ^ mm%t
wmif^ ^ R«ii<4^cf(h ftiUT isr^T I- ^
’ET^IlfeyfH4)n«i|<lR«|ftr: \
^ Mm^ 3!Ff^ 1 I 9 H
^ ^ ^ cfjf ^{cfen- OrTT:fT^^ ^3p^: ch<^
^ ^ Pi4^af, aTTj511-1 ^ E2n^ if
'SfltT tiilr^cf^ ^
iqcif oftr 3^>^3Fff ^ TJpTT cT^ '3rP-i^'?f OiiR \3 vIH ^hT cf^ '3TT^R^ 1^
l^-^TT^ m ^qr ^
^ ^4-1, ^q4Hf^-i % f^fit* v3fy^
^itk ?rqT ^P^qT ^ ^fBd <JP^:cf^^
^ ^iclf , f i 9 I f
Absolute fearlessness^ perfect purity of mind;
constant fixity in the Yoga of meditation for the sake of Self-Real ization» and even so charity in its Sattvika form, control of the senses, worship of god and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God’s names and praises, su ffering hardships for the discharge of one’s sacred obligations and straightness of mind as well as of the body and senses; (1)
^ lull
cTpft ^ ^
^ ^ ^ ^ ^ cbdfHH
^ 'SfRTfTPT ^ ^^TFT, OrT^:cF^ ^ OTTfcT ^ -qo-Tq^Oi ^ '3T^^TT^, ^
^ ^ ^dyi^RTf
chT ftisraf ^ ^ ^ ^
^ ^ 'Til do ^
'srqw, lull
Non-violence in thought^ word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, m ildness, a sense of shame in transgressing against the scriptures or usage, and abstaining from frivolous pursuits; (2)
i
^TRriiuii
^ ^
m ^mrer—% ^
;3?T?r fq 5?^ ^ % 113 II
Sublimity, forbearance, fortitude, external purity, bearing enmity to none and absence of self-esteem—these are the marks of him, who is born with the divine gifts Arjuna. (3)
iit(^i — y<wt Nit-i thtA ^ ^ ^ ^“1*1 ^
^ pi ^ ^ ?- I i]
^ ^«f ! 5«T, vrfR ^Sff^FTR’ cWT sBtsT, #T ■SffrFT ^ ?T«r <3rT^-^eF'T^Tc^ ft? 3W ^ ^sfFT t 11 a I i
Hypocrisy^ arrogance and pride, and anger, sternness and igorance too,—these are marks of him, who is born with demoniac properties- (4)
inf*T — !W5 it ^ ^ 5?^ % 05f^ ar^
^n*R[I3?T 3? 'ftw ^ ■Jfltiicijt 3n?^RR ^
t-
l#Enrilpit«ra f^ra^iraigff wi »n 11iii
gf% ^ f^ #T
^ fM iTT^ I t '31^ ! g;
sfft?B Har ER, ^ cT^ft 3^
53TT % 11 s; I I
The divine gift has been recognized as conducive to liberation, and the demoniac gift as conducive to bondage; Grieve not.
Arjuna; for you are born with the divine endowment* C5)
W '3W ^ ^ ^ 19115 ^ *^ 3 “^ ^
^ 9FraR-ai^5R ^ f^tciTTjjhj ^ aw »rT?rii^a?w?f snsira^ bh?!'
t-
if ^jRpff anjp qw *11
M f^sj: sflrE 3ngf 'irf ^ ^ 11 ^ M
%3r^ 1 if ^ HJGq-
^r ft SIcBn: Ef)T %, cpF ?ff ygploqi^T afR ^JRT ■an^ft q^f^cTMT I 3^ % n^(?|qi<ni 3t q>ei ^FU, ar^r ^i^arrgtt
a ^Rlci i a *ft l^iWKiffcb g5T%
^ i 1 El I I
There are only two types of men in this world, Arjuna,—the one possessing a divine nature and the other possessing a demoniae disposition. Of these, the type possessing a divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition, (6)
SW *PR!^ '4'i<ni
^ g 3RI i
^ ^ H ^ ^ 11»11
cft fr ^ ^ ^
WT5T-’^^cR %, ^ ^ ^M<‘J| t ^ ^
B^q-SWT % I I V9 II
Men possessing a demoniac disposition know not what is right activity and what is right abstinence from activity. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness. (7)
SRf’T — 3n^-«'MI<1 9it^ 'SSk «<;wK 3nf^ ^ ’3r*TT^ ^a?ll'b< '3I?’
’1lRfl«h ^ ^ t—
^'3Trgft ycgf% cn# q^HT cf55r f % ^3FRi; 3TT-^ TftcT, #T fsRT ^9^
STT^-afFT ^ ^f#T ^ %,
3l?r^ SBFT ft % I 5^
^ m\ % ? 11 1 :; 11
Men possessing a demoniac disposition say
«?t55ir3iutw
this world is without any foundation, absolutely unreal and godless, brought forth by mutual union of the male and female and hence conceived in lust; what else than this? (8)
^ '3ra’ '3n^ ^ w'i'hf ^ ^ ««4*1
ipf WRqRte?qf?Pl: I
wjra 3i»rat3^: 11111
f^«ZTT fTR' <3TcI^r^ pin chi
■WHN ^ W % ^8JT rSUcS) 5% %, ^
'!H‘S|<*'I '3l'q«BR sy4>4T
% ^ tf ^sf ^ t I I -t II
Clinging to this false view these slow-witted men of a vile disposition and terrible deeds, these enemies of mankind; prove equal only to the destruction of the universe. (9)
^HUH-Jlf^dl: I
I I 9o 11
% <#?: ^ % 5rF>
’ft ^ ^ ^IKft cfiT '3TT?Tq’
■SIsTFr ft fft«2TT Rl<^lMft' eft efr?^ ftft ^^s^ •3IN<‘Ji1'?ftyKU| ch<cfey^Kftfe|-cJ<^ t I Mo I!
#T^«PR[0ctT
m
Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance. (10)
cblH W%T MdNRRr I I 99 11
cfSTT ^ ^
^ '3TT^ ^ fcnsm” ^
cTT^ '^cFTT ^ %' W
cn% % 1199 II
Giving themselves up to innumerable cares ending only with death, they remain devoted to the enjoyment of sensuous pleasures and are positive in their belief that this is the highest limit of joy. (11)
M 9R n
^ ^ §cb#f q^'ir^'4T %
cbPT-5f^^ ^ W2=pr fcpSRT-'qt^ ^
>3P^TrqTjci^ ?Frrf^ ^ ^
f 119^ II _
^tSSI'3WR
Held in bondage by hundreds of tics of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair mear hoards of money and other objcts for the enjoyment of sensuous pleasures. (12)
if 53»P^ ^ d^t^hl
55*^?! »IHT ^laMPpf
^ ?ft^rr f ^’3ir5r sn^ SBT f^Rn
% '3frT Sra" ?^T SfRer =157 I ^ 'THT
119^ II
They say to themselves, This much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine. (IS)
31# *rai F5l: ^IH<hR I
^95Rte?<is ## ^wg#iiwn
ETF 5Tg ^ SHT ^rnr ^r=T srgaff
^ HR 51^ 1 ^ I,
m
m
<siei=)i-tcraT
^dfr 11 w II
That enemy has been slain by me and I shall kill those others too. I am the Lord of all, the enjoyer of all power; I am endowed with all supernatural powers, and am mighty and happy.
^THlPr 11 *35^ 11
ottr:
ft sf^ 'sfrr ^ ^nw ^ WTFi c!^ % ? ^ cb^^fT, ^FT ^TT '3%T 'STTR^-SP^K I ^ M'^K ^ Ht%cr
cTT^ % 'yp=RT
uTM <3^k
<3TFHTb orrg^^fFT ^
t 11 11
I am wealthy and own a large family; who
•f
¥■
else is like unto me? I will sacrifice to gods, I will give alms, I will make merry. Thus blinded
q'tsr
by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind bewildered by numberous thoughts, these men of a devilish disposition fall into the foulest hell. (15,16)
sRfn - *lf w «ir % piW ‘^rgr ^ 3 T?e;
ifrili} ^ 'JiT 'jum %—
I I9sit
% ■arrJr-'STRcBt ^ 5 ^
SIR ^sftr RTR ^ RTR RTR
^ 5Rr ^ 5TTW Tf^rT R31R
% 1 I II
Intoxicated by wealth and honour, those self'Conceited and haughty men worship God through nominal sacrifices for ostentation without following the sacred rituals. (17)
^ ycbK ^ ’TsT ^ RtiPiiRjt ^ 3^1^ 5*11^
^ ^R"r W ^ <I"f^ RJtti ?—
^ cbH ^ {
»n»iT?»rnttg !TRr«Rits«T^R^; 119c; 11
if 'aiF^FR, «rR^, chIHHI ^l^lR ^
^
^ 5TttT ^ g^T '3T^TT^TWt ^ ^
ch<^ cTT^ ^cl W I I II
Given over to egotism, brute force, arrogance, lust and anger etc. and culminating others, they hate Me (the inner controller of all) dwelling in their own bodies as well as in those of others. (18)
5^ - ^ sraR % <3rwt ^ ^ jrjor 'Sffr jrraR
3nf^ ^ s^°T-5?raRf c^iFHT-gfe ^ ^ if
ciWf ^ *flT f^RT vJ'I'hl 5”^ ^ 'h^ci f—
I I % 11
^ cn^ qr^TEflft
CRT ^ ^ WR-^TR STTgtl' ihPliill' ^ ^MdV
t mt II
These haters, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world. (19)
3ngff qrt^mw sFRpf sfrPji
1^11
% 31^ ! % 5??^ ^ SnRT
s
m
if <3TTg^t 4lf5ic(?r ^ t, PR '*fr =fNr ^ ^i?r # 5rr<r ^ t 'Sreifg; sfR ^ f 11 90 II
Failing to reach Me, Arjun, these stupid souls are born life after life in demoniac wombs and then verily sink down to a still lower plane. (20)
t<(e) ^ riMicil^ 4lPl4T ^ vifl^ ^ yiKi
^ ^ ^ ^ I ^ ^ ^ ^ 5fM ^
^ ^ fsm % ? ^ ^ ^ BW 5»ffNf ^ smH ^ ^
(sifqtj % ^PT ^ ^ ^ 5nf^ ^ ^oeiicl |f—
H^ch^j SIT I
a"' iTTWi TftRR>n^R5nf 11 ^ 11
JHFT, sI?r«T CTSIT ysBR ^ Ra? %
SR-sTTw R9T cR?r ^ ^rqfg; 3Tia^ ^TsiPTfcr if ^ ^311% f I STTTITcr RT cBT ^IFT ^ ^li^i) I I II
Desire, anger and greed— this triple gate of hell brings about the ruination of the soul. Therefore, one should, avoid all these three. (21)
m
sm
3tra^c*n?R: snfti to ’rfrR[ 11 =« 11
t 'sr^ ! ^t=ff srtf ^ 5^ 5W
arq^ ch'T^p i JFT -arr^RW %, ^
m<mj i R i crT utot t <3Ts?f?i; 3,^=bl TO<r ^ ^sncir t 11 qq II
Freed from these three gates of hell* man works his own salvation and thereby attains the supreme goal i.e., God, (22)
C^fiT — ^ ^ 'SH'il ^ ^ ^iTcIT %
^ q^roRr ^
^ 4 jm<hKd: I
^ H Rrf&W=frt^ H ^ TO I 11
;jf|- ^ ^JTFT ^
^ <3TM7TT cb<dl ^ ^ Klfe ^
Having cast aside the injunctions of the scriptures, he who acts in an arbitrary way according to his own sweet will neither attains perfection nor the supreme goal nor even happiness. (23)
/-
C= ■• ■ - 'VK'?!* - ' '
:m:
/.
V *1 ‘
1 . • “
-tv *
% ■
■
&.
sifT - wrafttf^r Jfh ^ww ^i^^> g[^ ^ f^rsB^r ^ q? «rer
^rsTRti if I ^ if m mm qr ^ f _
dwi^ifei OTFf ^ ^nqfenJesraRsiift i fiw ^ll«lf^^HlTb' ^ II ^ 11
cBtfcCf (STcFtfEJT ^
^q^RSTT if 9W ^ SrqFT % I ^ 3TRTJR ^ ?TTWl^ ^ PmcT spf #f ^57^ % II^S II
Therefore, theseripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures. ( 24 )
^ d^tlRfcl A»l[^IJNr 4|7T5n^
mn 11 TEj 11
^ ^ (snr^ 31^ ^ ^ ia> ^ ^ ^ ^ ^
imn ^r ??i^ ^I^ ^ ^ ^ ^ ^ ^ ^
^t^Tj ^TT 3Tl1^ ^ ^ ^ '3if^?nT Wll'n ^ ^ ^
^f[?MT ^ ^ I W Sra^ 5?f '31^^ *f ^ ^ "'^ ^ ^
<flTSj?nT fewrak w % I
3PT qSROl % cUH^^ ^H*i'4[fR5^ t, ^atRi"! wMlT
? w ten ^ g^ ai^ ^'[Btt-
vJ^TcJ
^ ^TT^lfctPlgcg^ «i*ml^al: |
^ Pl^ g ^ 1^ I I 9 I I
<3T^ 1 ^ ^ii^fqrtT ^
^ 1^ ^cnfeFT ^<a t;
3^T^ ferPr Pbt % ? tiiFc^q^^ % 'ST^
cTFT# ? 11 9 11 ^
Arjuna said : Those who endowed with faiths worship gods and others casting aside the injunctions of the scriptures, where do they stand, Krsna,— in Sattva, Rajas or Tamas?
^ ^ ff!R ^ ■JTTmH: a^'St t ^ ^
^Lrt4!(l 3fmHJ
Si
TFinfl ^ tn*t^ ^ ^ f311n
J£ft^J|cll'^^t^—
% WHN' ^ tiiR^chl
jm^ WSTT cTFRft—^ SW ^ ^ % I
I I ^ I I
Sri Biiagavan said : that untutored innate faith of men is of three kinds—Sattvika and Rajasika and Tamasika. Hear of it from Me, <2>
^T^ i j<jim «»si *>nai
fliapnfts’f ’it ?i iiw tj: u ? i i
t ’Tror 1 ^ '3’’^ '3Fcr:cfi^
^ % 1 ^ 5^ «i<iai*i<’ %,
sfr •Bi'^Mi'^rr % ^ ^«rsf '*fr
I 11 ^ M
The faith of all men conforms to their mental constitution, Arjuna, This man consists of faith; whatever the nature of his faith, he is verily that, (3)
IRf*! — ^ ^ W; 5^ ^ '^n^ ^ f®r
t-
5131^ ^nlr^ ^^F’wranRi Tnrai: i
Jldl'^d'l'iHWI'i) ?IPrai 3RI: 118 11
diRd<*> 5^ ^ =1^ '5^1% t, TTSRr 5W oik TT«I^ =1^ d'SIT 3F?T ^ rTTW ^
^ ’idd'Jil' C^ ^Jv3J% f 118 II
Men of a Sattvika disposition worship gods; those of Rajasika temperament worship demigods and demons; while others, who are men of a Tamasika disposition, worship the spirits of the dead and groups of ghosts. (4)
iRkr — ^ ^ ^i^’T Sfii^l^I^ w <*iFr wi'iift*?) ^rai ^
^ «i4H 1^*41 W, *^5 ^ '3T9l^Brg Hjsjf ^ ^
^ ^ W, 3RT: ?I5 ^ «rai ’ft 31^ % ^ 5lt ^
’ft ^ 'sftr M viiiR ^ cRft f, ft ft f ? 5?r "R '3Rft ^ Wlthf ft ’iw^
3li(ii«Rfta ^ ^ ?l<it 3R1:1
d.WHHdlPddl: 11 (i! 11
sft §||<M[^kr % Tfid' ^cRT iT^:«f5f^q?r ^ 51^ cT^ f ^SIT #T OI^'K # 5^ qsf cblHHI.OIKHlrb ^sra'^OfkRR^^grR % MV M
3'3??r3i’2TFT
Men who practise dire penance of anarbitraiy type not sanctioned by the scriptures^ and who are full of hypocrisy and egotism and are obseseed with desire, attachment and pride of power; (5)
*jf I u 11
3ft gifk wr % feirf ^ ^ 'sfir
■3r^:2FR®r gsr h<michi ^fft ^ sgsHT =r^
SI# t, <3T jiiPt # # ^ g#
3!T^ IK II
And who emaciate the elements constituting their body as well as Me, the supreme Spirit, dwelling in their heart,—know these senseless people to have a demoniac disposition. (6)
iRfT — f=iftv ^ tWT sfTr aH ^ pTOT
w itfi ^ gsi wpi ^ ^ ^
3n?n, ira", m ^ ^ ^ ^ ^ ^ anw ^ t—
iRRtPR?wi ?R ^ ^nwii
# ^fsl# M^lcT ^ 3Tg?rR
^ gcBR ^ % I oftf =r^ ^ ^
<311^ l^qoK ^ ^ I vi-rjcf) ^
TjST^-Tjq^ ^ ^ ^ g^ I I V9 I I
Food also, which is agreeable to different men according to their innate disposition, is of three Kinds. And likewise sacrifice, penance and charity too are of three kinds each; hear their distinction as follows. (7)
if 3fT5R, ^I5r, cPT ^ ^ ^ ^ ^ ^ ^
^ if tuf^eb .3n?R ^ ^ t—
Wd* feni mr 37T^: M ^ 11
'3TTg, gfe, mf, 'StrW, g^ vsfh: sftf^ ^ w g^, Rjch^ '3?k crm
^ ^ ^ fS^T —'3TTFR 'STSrfg
^ wsf ^iR^cb g^ ^ f5rzr f I I t:: I I
Foods which promote longevity, intelligence, vigour, health, happiness and cheerfulness, and which are sweet, bland, substantial and naturally agreeable, are dear to the Sattvika typo of men. (g)
>«<. -cfi^ yi(t^«h jWf ^ 'SnsR m >31^ ^ ?cftqlf ^f
- glR 7ftq . si . T<j r4u fTlM ggiff
(r<R 9 r ajiqiq
oee
wfmm
anfRT ftWil+IHilSJiil: I I €; I I
chsc), ei'^’^i 3^» ®i§a ■'i<H, dl<3,
<l^cbKch ■aftr 5 :^, ^STT ^3?^ cf^
<3TT?R srsifg; ^ wsf 5 ^
cBt Rr^T t 11 ■£ II
Foods which are bitter, acid, salty, overhot, pungent, dry and burning, and which cause suffering, grief and sickness, are dear to the Rajasika type of men. (9)
%R dl*rali»q*[ I 19011
3Tt '3TSR^, gR, WRR
^ yRyti % ?TSTr sfr gnrfcR % cj^
5 ^ cBT RR 5ttTT % 11 go II
Food which is half-cooked or half-ripe, insipid, putrid, stale and polluted, and which is impure too, is dear to men a Tamasika disposition. (10)
SWT — ychK Ml'Jld ^ ^ '3ra’ ^ cftg ^ «iacil^ vjgif
^ ^ eTOT t—
’Ri^fRmPT ^ ^nfTTO:||99H
^ ^TTWfcrf^ ^ iffT cFCTT ^ clicfoy
^—^<1 y<^i< 'I'l ^ ^nrr^Tr^ ^
5^ ^ ^nfx^ ■ ^
% 11 It
The sacrifice which is offered, as ordained by scriptural injunctions, by men who expect no return and who believe that such sacrifices must he performed, is Sattvika in character. (H)
IRfq - ^FW ^I?r ^ 5F*PI f—
l^ai^ »Ra^ if W ^ THRI^llRII
qtj |r (31^ ! 5«TTWr^ ^ 3TeraT 'w ^ rf ^ qsr fjtjqr ^sTrar %,
3?r iTsr ci?r g; ttsw ^tr m 9^ 11
That sacrifice; however, which is offered for the sake of mere show or even with an eye to its fruit, know it to be Rajasika Arjuna. (jj)
' s>'-‘
(ra?5T
^ (TFRT t iWJi anct % ?r^qr eipjr
•si«iRltfe« qif aPTF I 19? 11
STT^ftrflr % 3TjI^ % |%^1T
^ fiRT 5n% cn^
^ifr ^ cTmr ^iw ^^ 5 % f i 1 9? 1 1
A sacrifice which has no respect for scriptural injunctions, in which no food is offered, and no sacrificial fees are paid, which is without sacred chant and devoid of faith, is said to be Tamasika, ( 13 )
~ ^ rft^ ?RF ^ ^ rTfl’ii ^ iN ^ ^ SraiCT oITP*!
^ ^ ?ejW SRI as CRT ^ fr^trsirtlfts as ^ wm 951
s)«j^4hK«i w ?n^tf ?r? 119» 11
9I&)“I, 3 ^ .sfR 5ll4l'Jl4f W 'JpR, ^rfcRcTT, ti<i7iai, w?rsr4 'SfR <3ri^<Hi—^r? 9TfR ?itr cfj^r ^srrar % 11 gy 11
Worship of gods, the Brahmanas, one^s ciders and wise men, purity, straightness, continence and harmlessness—this is called bodily penance» _ ( 14 )
i3!=s?.’'
siglw ^ fiJ^^i^* ^r
gif«ra tW ^3«i^ 11 %; 11
=jft 3 Ift ^ tirar, >3fR: i?cf
JTSirsf iTOFr % g’STT ^ ^-?TT^ ^ TS^ cRT ^eT
EFT <3^^^ %—^pifr ^sfr ?rT cF?T ^TKIT % i 1 % II
Words which cause no annoyance to others and are truthful, agreeable and wholesome, as well as the study of the Vedas and other Sastras and the practice of repetition of the Divine Name—this is known as the austerity of speech. (15)
STiffT - ^ m m ^cTetT^ ?-
I 19^ 11
ei 51' y^Hdr, 5TF^ ^ITET,
CRT WHW, ’TF' m RtUF -sfR '3P^:EBrJr ^
^ ^^'fl'HTIci siERn:?rT
EFFT % I I II
Cheerfulness of mind, placidity, habit of
aitqr^i
i
m
contemplation on God, control of the mind and perfect purity of inner feeling—all this is called austerity of the mind. (16)
cit ^ ^ 3^ STO*
% ^ ^ ^^cifxi? ^ SIcf^R ^ ^ ^ ^TTfx^
t I Mvs M
This threefold penance performed with supreme faith by Yogis expecting no return is called Sattvika. (17)
m^r — ?pt «n^ t—
Ti^siwR^pf trit ^ jjgr
iftri; ^FTO 11 It; 11
jfr cR ^tWTyfTFT ;rfR ^ trar 'Sfjt
TTSRr 5?55r ’Tqr % I Me II
The penance which is performed for the
sake of renown, honour and worship as well as for any other selfish gain either in all sincerity or by way of ostentation, and yields an uncertain and momentary fruit, has been spoken of here as Rajasika. (18)
^ t[pw ^ ^
’lefts’ll cR: t
m trapnT5?t55i^ 11 % 11
^ ?s ^r, iR', grofr -aftr sittr
iffsT ^ oTsmr m arf^ %
fM f^tvTT 3 tt?tt t—^ m ?TTTO w
% 11 II
Austerity which is practised through perversity and is accompanied with self¬ mortification or is intended to harm others, such austerity has been declared as Tamasika. (19)
IR^T ~ ^ rt5l''f 3R 5R ^ ^ *Rl¥n^ ^
pici*'! fl>5^ %—
m'
■srasuPilti JT^R
i=»n
^ ^ ^ ^ fr ^ ?tr=T
:jr
irasvi aw{w
I'l
#. ,
m^y
’2^1r qr^ ^ stf^t qr otcfr ^
srmr t, w STR ^fifrcpR c(5^ w ®
%■ 11 II
A gift which is bestowed with a sense of duty on one who is no benefactor when a fit placCf suitable time and a deserving person arc available, that gift has been pronounced as Sattviha* (20)
ST^fT ^ iSR TRra ^ ^ icrti^ f-
^ ^ 3^; I
^ a 5 H ^i 5 Rf ^3^131)^11
1%^ sfr ^ g#5TTj^ ^ST7 at^HcbU ^
fr <3TqwT 'TwT ^ ^
^^TTrTT %; ^ ^ W % I I 11
A gift which is bestowed in a grudging spirit and with the object of getting a service in return or in the hope of obtaining a reward, is called Rajasika. ^21)
m tPRt en ?TIH t-
qfi?prn^?g I
«nT?fw*R 5 iTcf 11 11
■SO’-
^ ^ PRT ^<^l< % '3TST^ fc1<^chK4^cfch < ^41*4 ^ <3llT ^ ^jncrr
^ ^ ^TFRT W t I II
A gift which is made without good grace and in a disdainful spirit out of time and place and to undeserving persons, is said to be Tamasika. (22)
- i ti Rqc w, ^ ^ 53^ ^ "I ?raT or
*T3r, ^ ^ ^ ^ ^ vTP^, 3?RSf ^ ftrti M97H Ft'S) ^ ^
^ fet ^Pipfi aiR*^ feiT ^ t-
wi?Er I I
irw ^ ^TFT 5|T5r %! ^3# ^ ^ ^if^chi^ if
WPT <^ ^ ?rm jtsttI^ ^tr ^ 11 11
OM, TAT and SAT—This has been declared as the threefold appellation of the Absolute, who is Truth, Consciousness and Bliss solidified. By That the Brahmanas and the Vedas as well as sacrifices were created at the cosmic dawn. (23)
— yT^rwr ^ ci^ ^ ^ ?r. anf^ ^
wi ^ ^ f^iaiFiT ^ qi ^ ^ spi^ ^ '?Rf ^ ^
?RKii aMPi
^Rirf gsrarf^^n^ 11 % 11
Sjc^ij^'li' cj^r vS'cqK'JI qicl
5^ §TT^f^ % ^nr, ^ ctwt ffbqiit ‘^’ qr^lcHI ^ ^TFT c^ ;? fccjKU| ^f5T% ^ ^TRWT 5t# f I I II
Therefore, acts of sacrifice, charity and austerity as enjoined by sacred precepts are always commenced by noble souls given to the recitation of Vedic chants with utterance of the divine name OM. (24)
TOH' — ychK ^ ^ ^^cb< >3!^ % *3^' ^ % 5RjtT ^
'h<ci ^—
^ '3T2Tf^ ^^TFT ^ ^ ^jTT^ cp^ q<Hk'HI ^ ^ ^ %—W ^ W ^ ^ = q | ^cb<
^ dH<^H d’STT ^
^ 5^^ SRT ^ ^1^
f I I9V II
With the idea that all this belongs to
l
God, who is denoted by the appellation TAT, acts of sacrifice and austerity as well as acts of charity of various kinds are performed by the seekers of blessedness expecting no return for them. (25)
SRR ~ 5tl 5^ =TPT ^ ^nrk ^ ffltr ^ ^ 3R W ^ % 5%T
55r aUcT ^^r Sf^ ^ ^ 3ITt t~
JIB^ gi»ff^ BBT B^: Bisf g=B^ I I ^ 11
‘B^’—^ 5IB5R BF BBTTBTT W BTB ^ -aftr ^co^iq ^ yql''i Icbqi 3TTBT% BBT !■ BTsf ! BBB BT4 # m- ‘BB;’ ^ BB SBTB f^>BT ^ITBT % 11^^ II
The name of God, SAT, is employed in tbe sense of truth and goodness. And the word SAT is also used in the sense of a praiseworthy act, Arjuna. (26)
BB% Bl% B Bf^ 1 B>>f ^ B^s^ffB Bf^Blf^ftB^ M^ll
BBT BIT, BB #T BR ^ 3ft- f^si% f,
‘BB^’ WB PBjR BT#t snrft % -sfr?: b ^h i r i ^
,r':
5'3TT cRif ^ cf>5r
srmT % 11 ^13 II
And steadfastness in sacrifice, austerity and charity is likewise spoken of as *Sat*, and action for the sake of God is verily termed as ‘Sat'. (27)
IR^T — 5^ ?PT, ?rR 3nf^ ^ ?RT
*piT; ^ ^ 9rraf^f^ <49 iR ^ ^ vj^cw
^ 'IJer ^l?ir % ? w WFT 5?r < 3 n 2 M ^ 51? t—
^ fcT ^ I
^IFf 5T ^
% <31^ ! ^ fcBqr §<3TT
5'3rr <iH oHi j'STT ^TT ^ <^ts fesn 5'3n’ cRif %—=iF ‘6rag;’—w
^srrar %; ^ ^ 5?r ^ ■+>
% #7 ^ ^ ^ ft I I II
«ra[R*if^^in*M *n*T «'d?5iites*iw: 11 w 11
M ?f?TR ^ aftpf % ?l5r % fM ^ 5M VnK
^ ^ ^ qVql; ^ <4qTTT? tiH w cpzn^7 w ^ cb^ jj, % gq i^
w ^ ^ ^ ^ 'b4M)'i w 9inT ^ ^ % ^-sf^^it ^rflcT w %,
^rar ^5n^ ^53T ^ ^ ^ qpft ^ipt ^ gq^ qsr
sqg^iT feqr w %, ^ ^ gMiii qq qpT ‘qt?R^qnT#r w w % l
SIM - 3r^ ^ 3i3R5t -apzM ^ gw 'SajiiiT ^ gcf^?T ^ giT ^ g^ ^
^ gig^ gpit irig qW ^ giH gr^ qsgraf^ ^ giPT gq ^ gw
g^fWffcT 3IcFr-giM SIR^ qjt ^ 5^53 ^ |-
vicjN
w^{^ ^^mi( rfr^rt^T^jiPr i
^ 5^?T i m i
<sr^ ! % <3F?RTff^ ! %
^rrg^! ^ ^‘-qm 'Sfk ^ ^
^s?^-Tjq^ ^MHI =^i^dl ^ 11 ^ II
Arjuna said : O mighty-armed Sri Krsna, O inner controller of all, O Slayer of Kesi, I wish to know severally the truth of Samnyasa and Tyaga. (D
STM - ?g 5^ gr^ ^ qr qqgp^ gjqqT pRM qqjE ^ ^ q?^ ^fMg #T
girg ^ f^qq ^ ^ srt gM f^fin7 ^ f^-f^ m qggi^ t—
gpsRggMiq
«4'it>4M)dc4W i m t
#H-'MI'l,«rnPl # cb | i^cb4T
^ ?inn ^ t ?raT f^rsnr
5^ 2R4f ^ ’Ti?r ^ ^ csitt cF^ft
f 11 ^ It
Sri Bhagavan said : Some sages understand Samnyasa as the giving up of all actions motivated by desire; and other thinkers declare that Tyaga consists in relinquishing the fruit of all actions. (2)
^ tqpqptf^ lull
cFf fSrsrq; t f% cRifiTTsr ^
f, ?TFT^ ^ 4^ t fcldl'l,
'=R&?l W >451, 2iPT 'Bftr aH<?'4 cF4 <j4MI^ 41'^
^ t 1 U II
Some wise men declare that all actions contain a measure of evil, and are therefore worth giving up, while others say that acts of
. * .
■I
. 54 '-
■iki
" 'if:
M-V
m
w
1-:^
.> -v- ,
4!i)4^H44l4)dl
sacrifice^ charity and penance are not worth shunning. ( 3 )
’Fi^n^ sJirT ^ ^ 'Smi ^shhi ^ t—
^ % H5I ?!lPt ’HtWOTI
^ il g^J^aira 11 » 11
% 5^ -3?^ ! ^^IPT,
^ ^ 'Tsfr ^JTFT ^ fSpspT ^ ^f?r I cwTRb
?^rFT yifrcicb, ^rsra- ^ ^rnw ^ ^ ^ gg5R m cR5r w % MX n
Of Samiiyasa and Tyaga, first hear My conclusion on the subject of Tyaga, Arjuna; for lyaga, O tiger among men, has been declared to be of three kinds—Sattvika Rajasika and Tamasika. ( 4 )
iREf*T — ^si?)K 31^ ^ aiw’Tw^ 35 (!ipr
^ WM ^ q?# ?f 35^ ^ ^ ^ 5 j1‘ ^ ^ if ar .
Strait I—
V[^ ^ I I ^ I 1
^TfT, ^FT aH«=\M ^qirj ^
^€\ %f ^ ^ ’SFr^q chd^cq c,qfi ^
SfiO
ara?3f 3MR
3[Fr ?rT—^ ft ^ ^
ci^ cTT^ f 11 V 11
Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance—all these are purifiers of wise men. (5)
% 'IFt f^l^' Hd3dH^ I U 11
f 'TTsf ! 5^ ^ cTWT cpff
eft d'SJT ft cbfoij cj5ff eft Oil'dRb ofk '75ft =f5r ?JIFr cf57^ CR^ -dlffil; fCT
§.3IT W % IK M
Hence these acts of sacrifice, charity and penance, and all other acts too, must be performed without attachment and hope of reward: this is My considered and supreme verdict, Arjuna. (6)
ERTT — '31^ ^ 3)>T % 3^ eft ^IFff % ctOT «Rlcn^ ^
^ cPRT ^ cTOT ^Odicl t—
PratRq § 3B»K
Hl^ldW ’tfetPRdnW: HR'^lRid: I I » 11
(PiF^'iSk 'sflr cjonT ^ cit ^ ^^TPT
viRjd ^ % I iftF % ^K^I ^<Hchl ^^TFT
cfjT ^dl dH<ri ^^TPT cf^ TfZfT % | | V9 I I
(Prohibited acts and those that are motivated by desire should no doubt be given up.) But it is not advisable to abandon a prescribed duty. Its abandonment through ignorance has been declared as Tamasika. (7)
SRPT - ^ ^ <m TTTO ^ ^ cf{[Fr t-
^ TF3RT I K 11
^ ^ ^ ^ ^ ^ ft
^ ^ii()Rch ^ %
cbJoq-chnT ^ ^^TPT ^ ?fr ^ <M<:I
^^Ft ^ W ^ fMt ft ^
Midi Mr; M
Should anyone give up his duties for fear of physical strain, thinking that all action is verily of the nature of discomfort,—practising such Rajasika form of renunciation, he reaps not the fruit renunciation. (8)
SRf’T — \3^ ^ ^ ^ ^ t-
W ^ ^nfr^ 11 €; 11
% <3T^^ ! ^ ^TT^fcrft^ cfpf cio<H| cJxf^
^ OlltiRb ^
f^qi vjiidl %—dlR^^ <^HI HMI ddl
% 11 ^ II
A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Sattvika form of renunciation. (9)
5RfT — gq^ 5R5R ^ ^nfr^ c^IPT ^ 5^ ^ ^ ^ ^
t ^ ^ ^cfar ??r ^ ^ ^
vflPoH R«<icl ^ rTOT
rqpft feaRt^ra: 119011
'3T^?T?H’ cb4 ^ ^ *1^ '^5<c11 '3T)<
^§T?r if <3)l<HTb ^ ?tcTT—^
% gfT5 5?>’^ ti'^i wmTI
% I I 90 II
He who shrinks not from action which does not lasting happiness, nor gets attached to that which is conducive to blessedness,— imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation. (10)
^ ^ ^ IW'TT ^ ?fw MI gjRT gjiff
^ ^ <3 {^w^ g^gf CRT WT ^ cgpr gj^ ^ ^ ^rggr ^ mm %,
^ PnzRPT ’gg ^ gjjf ^ gi^ g?r ^ ggf g^ w l ^ t-
gr'f'B^Rgnft ^ cgpftrafMig^ 11 99 11
9i{t<£rTtt ^ ^ srt
% Fsr cpiff cf^ ^srPT ^jtrt
%; 3fr cp,-4<+.cd cBT PTPfr %,
%—g59r ^TRTr % 11 99 11
Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation. ( 11 )
grssiggrcRsqrg
afPiwftid 1*r«i i
mil
cf>if w cpr ^^TTT ^ cIT^ % cpiff
cfJT ^ '3r35T, JCT •Str Fhwi g'STT—yq5l<.
cCT ^ fr?TT %-, f?f5^
^f54^ m ^qw cr: ^ cIT^ ^ cRff cR
Cf^ if ;:fff 5f^ I I g:; | |
Welcome, unwelcome and mixed-threefold, indeed, is the fruit that accrues hereafter from the actions of the unrenouncing. But there is none ever for those who have renounced. (12)
5RnT — '3TW ^yfteijijl'l CRT ^ ^ ^
'bnT ^ Rife ^ ^ %—
M^dlft ct^nu ii ft ^ I
UlrblPl I I 9? 11
% cRif ^ ^ qira-’%5
cR <3Rr % f^i^r OTPT sr?i^i4 ^rii5T-§w ^ cf5% n^r f, g;35T^
^srPT I I 93 II
In the branch of learning known bv the
i'SS /
m
■W.
4m
■r,
«
'i-
;r‘
;vl,
‘ •
.♦- '
t ■
• '
name of Sankhya, which prescribes means for neutralizing all action, these five factors have been mentioned as contributory to the accomplishment of all actions; know them from Me, Arjuna, (13)
iRtT - 3? qk ifsfir i ^ wtlt t-
31R|WT ^ ^ ^ I
^ I I 11
^ f^nsPT ^ arsrfg; ^ c|?r
"Sfr? ^TSJT y<+iK % efrw
ci5t c3??FT-aM^ €rEsr^ ^ iflMf
^ g55r w t 11 g« II
The following are the factors operating towards the accomplishment of actions, viz*, the seat of action and the agent, the organs of different kinds and the separate movements of divergent types; and the fifth is Daiva or destiny. ( 14 )
qr: I
qr ftqdd m ?r^ ii%11
’T^, =fp?t ^ 5ii^i^<^<7i 'srsTcrr
'«v
a ) %'-•
S*:
■xi: ‘
n
V'',.
'■/
■m::
ftiH
&r.;x
-t:
ai^RjSfr STtiTPT
iS
iisi
^ ^ ^ t—^3^ ^ '^NY
cCTTW f I I % I I
These five are the contributory causes of whatever actions, right or wrong man performs with the mind, speech and body. (15)
liltt'l — li^I SWT ^ ^ ^ Rli^ ^ vllRf«l-||R hT’'! Wpfl
W qi«q ^ 'SiCTi sn'iT % ^ 'SiltHi ^5 f*ri^WT
'SWif ^ TPfiTI% ^ fp{^ 46^1 ‘nt Wif ^ 4?tc^
4.diWI<:HH g ^I: I
^ i<4r4j»djfei^w ^ g»{f!i: n 3^ 11
qr ‘tfr # q^sT ^5p[5fe ^
^ cbK'JI f^pSTET ^ JTpft Epff ^
tj)qc?1—5J^ tq<5\H 'STTc’TT ERf qjflf ^WIFTT %, EfF
^feq i?n’aTffP?rETqT4’ H^' ^H5^d l I I % II
Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Saif alone as the doer, that man of perverse understanding does not view aright. (16)
5TFT — CHIt^TT Pii^ebK 'ST^Slf ^“!T5 ^ ^ <3Tl?n ^
^ 45R ail^RT ^ WE*f SpJjtlf TTR^ ?r^ ^
t—
L^:
# i
H 19® 11
5W ^ '3p^:ct^ ^ ‘if cfxif f^’ ^ «Tr=r ^ % ?rsTr f^Rra?)' 5% <HmiR=b w^if ^ -afk 5f5^ ^ Rimwhh ^ cj^2^^
^ dlWd ^ H # HKdl % 'SfRC ^ qFT
^ f SRTT % I I gvs II
He whose mind is free from the sense of doership, and whose reason is not tainted by worldly objects and activities, does not really slay, even having slaughtered all these creatures, nor is bound by sin. (17)
SnSTT - {^h4)'|) cRT clW ^ 3n^ ^ 3R5crfq^ ^ SfcIWT
3f3?iR cRif ^ gpT-yRFft cRt q?jHff^ ^ <2!^
w aRmKH I-
itH ^ <lR5lldl f»ri^ d)4d'i<Jd|*
% I 19c; 11
fn?TT, STFT IT? ^ ycRR
t oftr cf5#,cfR'iT d’SJT f^RTT-^
5cf5R m % I I 9c; II
The knower, knowledge and the object of
SiSbSJJKj’
3PZK9r3fHIT4
knowledge—these three motivate action. Kven so the doer^ the organs and activity—^these are the three constituents of action. (16)
m<'l ^ ^ RlSJ"0 ^ ¥t
'nii oTq ffR €?praj 'M ^ ®Ri^ is?i% r^ni, ?TrRr
*n^ ^ ^n3%’ ^ ^ ^crai^ gi? wi srft
^ ^ HH, ^ ^tr ^ tiifwifc, TRW Slftr tIFW—SW ^ ^
!rwi«n[ ^tF-
sIR 9B*f ^ ^?rf ^ fsl^ yiAws I
jfN^ 3®Rfen^ aiRftii9eii
jpjft cIt^ gw cfT^ 9W ^ 5TFT ^ Wi crm Cf5^ jnff ^ RtfiR ^ # c|#
f, ^ gfrfr *R^Wfjcr gjf iigt li
In the branch of knowledge dealing with the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me. (19)
Mtf'I — ^ ^ STH, ^ 'SHt lifll ^ tftiwH), TMTT cTRff ^ S^RT ^CIPII^
UMI4-1I 2i 5F ^ii3?nT wftguj ?rR ^
11^11
fTH ^
<3rfcRT^ f^’HMI<fBa
%, 3^ fTH q?t ?fr ^ 'tuR^
^jTR’ I I II
That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings^ know that knowledge to be Sattvika. (20)
^ti^i <Mtf STR ^ pT^PT
^«R#t I tpgR1 ^ ^ ^ ^Tira^l liSll
sfr fiPT srqfg; ^rt upt ^ srt
?r«jpf ^ SrajR % =THT ’TT^ ^
aRPT-ara^ GfpraT %, stft ^ ^ tfjrt
5IR 119^ 11
That, however, by which man cognize many existences of various kinds as apart from one another in all beings, know that knowledge to be Rajasika, (21)
5l#T " 3m ilTirff 3tR ^
i-
Z'^’:
r, ... ‘
31'!
T''
'If';
f:
■wy
:i-
- \} :
■ I ^
3'.
m
-'>V-^:
JJ^ ^^H<l3'*RH'<m3 flfli‘i=g«h<J I 3T?!^if^5«f ^ TTfmHg^reti^ 11 ^ 11
^ fTR ^ ?rfr!: ^ It
^ ^ST ■arraxfj %-, ctstt f®RT gf^ ^rirTT,
dilr^tft' arsf % Tflw ■afrr g?® %—w dpro Ef>5r
'T^TT % 11^^ 11
Again, that knowledge which clings to one body as if it were the whole, and which is irrational, has no ^enl object and is trivial, has been declared as Tamasika. (22)
“ 31? ^nf^Rf 'Pf ^ 5J®rT *tn?niS |f—
pRcf flJKfldHil'ISiMd: I
^ J4Tlr«lRd*gt4il I 11
'jft cFf ^TT^fStftr ^r pRd' felT gCSIT ^ ^ '3TPiHM <Hd It cfSiT >+j<n ^ ^(T5% =n^ SRT f^ TFT-t^ ^ W It—«T¥ ^nfr^ra? w ^ricTT % 11 :?g 11
That action w^hich is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any partiality or prejudice by one who seeks no return, is called Sattvika. ( 23 )
Rpi# qf^^f ?iaT3ra5?R?ni M =» 11
cR?5 oft- cfjif qjcf qft^FT % g?fi €t^ % ?TSTr
■s#jff q?r^ 3^ srn ^ 3^ S^
snr ftjqr %, qw qT^ tptw q59T
% 11 II
That action, however, which involves much strain and is performed by one who seeks ejijQyments or by a man full of oejjotism, has been spoken of as Rajasika. (24)
5^ — ^ fTHlI ^ ^ ^?RiT^ 1“
hI^KK^ ^ qxTrTFrag^ 1111
^ ^ qftoTFr, ^ ^
|2|rj I<, cfjqiTi ORrfTFT ^ ^ICII
%—^ cTFm* % 11 11
That action which is undertaken through sheer ignorance, without counting the upshot, '*' loss to oneself, injury to others and one’s own capacity, is declared as Tamasika. (25)
^V.Wi\ 'SitaiW
i
m,
"k
i ,. [o-f/w
X^! .
Sr^ — ^ vna“i ‘CsI^ttA %—
jrB^nfts^iF^ sj5g5?n?^nrfNcj: i t>i^vRi<4lRtS«RK : *tit t< i lT*t» n n
^ yJKl^cl, ^ cTER ^
«fraT, M ofr? ^3^?nF ^ crerr ^ % 1%^ ^ 'sfk ^ ^ # §isf-5ftcFrf^ rSicbuT ^ %—^
tufrclch cBWr ^TRTT % 11 II
Free from attachment, unegoistic, endowed with firmness and vigour and unswayed by success and failure—such a doer is said to be Sattvika. (26)
TPft I
^ WJRIs
^jfr 2H?if aimRb ^ jRqf ^ ^ =En^
^ncfR ^ t cT^T ^jFRf sf?r ^5^ ^ ^ ctwi, 3r§^ssii^ifl ^ Ri'^ %—=1^
TTSRT =R5T W % 11^ '^ II
The doer who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct,
K, \ y^-.
^fl*T^Tra^itc!T
and is affected by joy and sorrow, has been called Rajasika. ' (27)
aigrp; infR: Riais flat I
^ tlPm 1^11
^ sserf % 7f%cr, ^Ff#, ^ ^
^^c|?r'^l(Sl7f5r^FrRT?T=b<A =)MI ^aiT9itcbcb<^ 2(1^, 3TM# <2frc t—^ cfTTO ^TTcIT
% 11^^ II
Lacking piety and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, down-hearted and procrastinating, such a doer is called Tamasika. (28)
M^hK (iCTSiif ^ ^[qqst M5“i ^rTT% ^
*TT^ ^ Wr'l ^ 9»4'?r^ !ER,^*?![%
ajT^ ^ SHT ^ ^ v^tr ^ ^ TFTO, ^ ffPRT—5R5R
^ ^ Hwwi ‘ht^ ?—
jfNRFR^ i^R^T SRSHTII^II
^EFf^rq- !>3ft^g;_5fe2Hr'3fR ^ <315^(7? ^ g^FJIT =Fr ^R: ^ SRT (H«i,“rdl ^ SHgr 2n?iT 11 II
•. < ■ I■ - II ■!! ■ ■' ' - ■ -
dlMWin aiigRT
.i
{%■)
'//
Now hear, Arjuna, the threefold division, based on the predominance of each Guna, of Buddhl and Dhrti also, which is being^ told by Me in full one by one. (29)
~ ^ # Jfe ^ ^ i ^ w{€ ^
WH ^ sramr ^ t, 531^ * ?r5pr t-
^ ^ ?11 ife: BT qrf Blfr^ It 50 11
^ TTpf ^pf
\3cn^ cf?r wsrr
^iRqchl % 11 ^o If
The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Sattvika. ( 30 )
~ ■3?^ ^PRft ^ t—
W tpfwf ^ ^ gt
^nrarawiiFnf^gfet ^'n^Tisi^il^il
qrsf ! qgtw fSra'% 5 rt spf srsjif !
vjiMal, ^ 5 ^^ <Mtn % 11 I I i
The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done,—that intellect is Rajasika. (31)
anrt rPRnpii
jfes ^ 'IPf 11 11
t '31^''! sft dHli!,u| % 5fe 3 TSt4
‘ir?sr4%’^qpT#cft%d'sm#5ra5R3r^ ’ff Rmdd HFT ^ %, ^ jfe cTFT# % I I 3 ^ II
The intellect which imagines even Adharma to he Dharma, and sees all other things upside- down,—wrapped in ignorance, that intellect is Tamasika, Arjuna. (32)
!Rf*T — 3R E[f^ ^ ^r5r>I
^ 'ipf^nlr^ 111311
t Tief ! onzifiTEnfM ETR^ 9Tf%5 %
<S^R9[gj^2M
irgEq- GTFT ^ ^ -sm ^ ^
^ ^TR^ cR^ |:^ ^
I 11 ^^ II
The unwavering’ firmness by which man controls through the Yoga of meditation functions of the mind, the vital airs and the senses—that firmness, Arjuna, is I Sattviha
I nf>r - ^ ^ t-
I M)«ll<l>l4;)|fi 5^: ^ *ntf 7rai#| ||»M
% 'j®n3^! ‘brt ci?r i^Rr
®TR^9T1%> ^ 5RT 3Tm^ ^ Sjrf, 3T«f-afTr
^ KTR^ %, ^
% 11 3 » II
The Dhrti, however, by which the man seeking a reward for his actions, clutches with extreme fondness virtues, earthly possessions and worldly ejoyments,—that Dhrti is Rajasika, Arjuna., (34)
JT^ - ^ Itit#
- sftiT a*i<we4 l rf i
m
■‘I":--
jpn tjjj ^ i^qR q|
q ftgsq^ f^qi w^>
% qjsf ! gcs ^fec||^ q3®T l^ra". £jl<''l9lRb ^ SRT f^, ’nr, '2fr< 5 :^ ^ ^«TT vi-HTldl
q?r ’^t q<f st?^ <3rsrf^ sir^ t—q?
SJRTTSTf^ ?IFT# % I I 5^:! II
The firmness by which an evil-minded person refuses to shake off, i.e., clings to sleep, fear, anxiety, sorrow and vanity as well, that firmness is Tamasika,
jRR — sRjR ffe ^ ^ ^ w ^
5 J^ ^ ^ ^ #T-#T ^ ^ % qfl<niq 5 <
qiif I TO ^’ft ^ tiPRT-W iraK ^ ^ ^ ^
S'? ^ ^reHT ^ ftiwr ?—
^ sgg ^ *
^ 5:^1^ ^ n ^ 11
^Trl^ 5 ^Pr^ I
diR^ 11 5 J 9 11
% ychi< ^ ^ ^
5 §T% ^ I f^ra" ^
i
<JI<xil<;313MPI
11^
^ %, hR^ift ^ ^ 3^ t;
^ M<HkHRl'^<Mcb“ 5fe ^ SRTT^ ^
fr^ cTT^ ^ <HlR^ch ^ w % I 1 ^'3 M
Now hear from Me the threefold joy too. That is which the striver finds enjoyments through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow,—such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Sattvika. (36-37)
jRfn' — aw ^ t—
J|srf*R ^
cfr ^ ^ ^ % ?t?TT %,
^ '7?# —^ <3r>35T % ydlcl '7T
W % I 1 II
The delight which follows from the contact, of the senses with their objects is eventually poison-like, though appearing at Hrst as nectar; hence it has been spoken of as Rajasika.(38)
^ ^ ^ <sn^
^ nlf^d cJMT ^ <2^
5RT^ ^ ?TFm W % 11?^ M
That which stupefies the self during its enjoyment as well as in the end,-derived from sleep, indolence and obstinate error; such delight has been called Tamasika. (39)
nf«T - w '}ra<te? sf^ ^ ^ ^
3Pw-^ ik ^ gw iwr ^ ^ ^ % ir*rai
■Rmf ^ #ff 5^ t ^ ^tlt# I-
^ cRRtf jRlarf ^ ^ m 3?f: I
^ I |9on
Tjg^t ^TT <3frr^^T ^ <3r«T^ ^ ^t^tt
Rfw 'rffr ^ cF^ ^
11 yo I I
an^ni 3 rE[T 4
There is no being on earth or in the middle region or even among the gods or anywhere else, which is free from these three Gunas born of Prakrti. (40)
— vM*! ^ ^ Wirt i 'fM % qPIci ^ 'ritfj ^
sSk *R*T ^ yiftf ^ ^ 3^ SIFT ^ ^ SR5W lan*^
aiOT, sfim, ^ ^ ^ ^ ^ ^ ^ t-
anrorfsTirf^^Tf ^ ’'Rti’i 1
^ ! WT?T^, erftw -sltT ^ ^sjT sifiT
* ^ ?r goff * SRT
t I I 89 II
The duties of the Prahmanas, the Ksatriyas and the Vaisyas, as well as of the Sudras, have been divided according to their inborn qualities, Arjuna. (41)
5»Fin: ?fN* wf^RFfq^ I SIR RslUmRrl-W gSRB^ R^TRU^I ItfiH
'31-^cR')| CRT f^BT? EI^nTT; cBT
cFR^TT; srtf'npFr ^ cljKJ ^
% ■amrgff ^ gwr h?.
^ \
‘m
'Sfr?: ^Tfhc ^ ^^^iviir^Ti^viiiT
'SfR: WfRf7 'STTf^ ^ ^ ^
'M -'SRji-l i M -1 cFRTtT '3fl< TRTr^HT ^
^3(3^ cfj^—^ ^ ^ ^'mif^cb
^ t 11^^ H
Subjugation of the mind and senses^ enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas and other scriptures, God and life after death ctCi, study and teaching of the Vedas and other scriptures and realiaiation of the truth relating to God—all these constitute the natural duty of a Brahmana* (42)
t-
^ srat ^ tqmilqtl, cRif ^ ^ FIT»TF^ ^
>3frT^^^TFRT, <3ftT ^ ^ ^rf^RT
^ ^rniRicb ^ f 11 I}
Exhibition of valour, fearlessness, firmness,
m
m
§
^•.^--f. .■;
m
j-
't;
,f
t.
’■ 7
' i
,v St
-4
f'
■'-.t. -
"“’V
aidinr 3itJM
cleverness and steadiness in battle^ bestowinff gifts, and lordliness—all these constitute the natural duty of a Ksatriya. (43)
jHhmh ajsr-fcjjfiir
ciiqgK—^ ^ ^ I
qujT c|?r ^|qi qx^r 9J^ ^ ^ ^qi-qifqo- cn*{
% I I »» II
Agriculture, rearing of cows and honest exchange of merchandise—these constitute the natural duty of a Vaisya (a member of the trading class). And service of the other classes in the natural duty even of a Sudra (a member of the labouring class). (44)
5Rf*T — ^ ir?jR ^ ^ WRlRt) W)I 'TirfSJrfi ^
WW TStT ^071 a ^ ^ 4i4f ^ fW St^iR 0(1 *1^“! 0RFIT?r Ril*
^ jiiHi ^ ^tt[ t—m ^ici ^ |f—
^ ’R: i
i»<*4P i7a; Rrilr w i«ili
w^rrf^ 4 dcM wi enr
g'BTT ^ WT f^rfe st"
% I snr^r ^miRi'^ =Ff ^ cftt g3 tt JTgEq-
5W?: % wf Tw ^r^TT
%, OT ^ ^ 1^ I I «l!! II
Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God-Realization, hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation. (45)
^ 5151^ I
«*4«ll »ITO; 11^11
cJof gf
%'sftr ^ ^
cl?!’ '31^ ^^mifcicb cpif SRT cFv!^
Wffirfe cf?r STF^ ^ 3TRTT % I 1 «S> II
Man attains the highest perfection by worshipping Him through his own natural duties from whom the tide of creation has streamed forth and by whom all this universe is pervaded. (46)
STE^r - % Epf ^ ^ <s|dell<t3( cqPT ?f)T ^ t~
3!^K?TgitZlR
sicj^R oiM<^i 5^ ^ ^ %
jj^ui<(^^ ^ .3fw ^ ^ cRjrt^ ^
f^Wd" !ct5^ gq ^Cj^ ^ cB 4 ^ Ct5<OI
^ ^ STF^ ^ 1 I y ^ n
Bett^i* is one*s own duty) thougli devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature man does not incur sin. (47)
^ ^
cF 4 ^ c^HIdT ^ ^ ^
t ll^TI 11
Therefore, Arjuna, one snould not abandon one's innate duty, even though It may he tainted with blemish; for even as fire is enveloped in smoke, all undertakings are clouded with demerit
■-Tl ■■I ■'
m;#
i*:-
■-m
■w
■' ■ ■ ' ■' 1 - >
*1'
n
#i^;ipra0(iT
3iRiT 'iw ^sfn^ i 1?!^ yn ^ 5w?®r ^n*^ ?—
3Rragfe; Ridi^Hi I
^«d»*4Rife* «R>n #m^^nf*PT^ 118^ 11
?r^ <3i™f%7 Tfer
3ft% fq •3r^:cfi^^ STMT 5W dlteM41''l ^ SRT 3^T 'TOR' ^ SfTTO ^tcTT % I I II
He whose intellect is unattached everywhere, whose thirst for enjoyments has altogether disappeared and who has subdued his mind, reaches through Sankhyayoga (the path of Knowledge) the consummation of actionlessness. (49)
IR^ — if TJV ^ ^ Tpft ip 5RT ^IRT ^
HI'fl t; iIT l^ifTEn ^ OT ^ ^ t ^
SRr*Tg^f^ 9® ^ ^tiiff ^
BT^ W 351 twrsfllrr Pr#l ^ I
lEPn^ 5HTOT m bti i ii^ii
^ f^b gH’MlR ^TOlRtil %, vW%>Scp3f
^tT I^rt srfto ^ snro ^cb< si^t cf?r snro ^ %, TOT B3TO ^ % ^Rfr jsr! if ft
351^ ^fTOT I I VO I i
m
Aijuna, know from Me only briefly the process through which man having attained actionlessnesst which is the highest consummation of Jnanayoga (the path of Knowledge) reaches Brahma* (50)
^ ^ STRTmr ^ -aw #t 3f*T-3?PTt ^
^ ^ ^ I-
11 Wll
i faijn41<m<> ^13’irf^iRT: I m n
^tfcK ^ ^ ’iRn?3i
ftgai Prt*T: SIRit asi^JR ^^1IWII
jfe ^ 5r8TT 5^,
P l ^lP^ld ’frsR efRTT, EfiT cEfFT
qEBi^ ^ ip: ^5fr EFT er^ ertt, «lRc|cb ErR<^?Tf^ ^ SRT ■3 F^T:efW cCT ^fiFT ER^ ITT, ETFft ;3lt^ srdT E?^ ^9T EFT ^ Eirar, TTT-I^Ef ^ Tt=f«fT ^TSS ES?^
^ tTFET gsr onew ^rar rrsTr siwefr, siTr, EPT5, qiM, sfHT ’jftr hRu^ Ef^ d-ii'i eItT^ Pl<”riE SETFT ejRt ^ M<ii(ui T5% cprarr *tott Tftrr
:iV-
'/r.-
^iiPci ^xt> 5^ ^rfer^TT^ ^ ^rr^
^ fercT ^ % 11 f 1
Endowed with an untarnished intellect and partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dlspassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation having given up egotism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of mcum and tranquil of hear,— such a man becomes qualified for oneness with Brahma, who is Truth Consciousness and Bliss. (51,52,53)
5Rf*T “ ?lf SWfT ^ llpft HfSnjtn
SRT aetPM # srra ^ ^ ?r<R ^ g? 5r<r
eVfr ^acni^ %—
IRniRm ^ siNfrr ^ |
^ ^ TO^iii«n
cT^ qcioi'Hici ^ fera',
a tl?t ^qf^i ^ ^ ^ feT^ cb<dl
^ .
^•h
w
b
i
^r-
i
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if
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■ ^ vw ■ - ■ • ->:■•■
w
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il
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ll
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A».
■n
% ^ 5T f^5^ ^ 3ncF^5IT ft t I •EFR^ yiP'wT ^ Efrar ?ff^t ^ TO
q?r sn^ ?t !3TraT % 1 1 «<:« 1 1
Established in identity with Brahma (who in Truth, Consciousness and Bliss solidified); and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything* The same to all beings, such a Yogi attains supreme devotion to Me. (54)
dT4cl: I
Mf *n ?R^ 11 iX 11
^ ^ SRI ^ g 5 T TRTTctn 2 i?r, ^ 3 ft
^■aftr fStcFTT^<ilch %^TT-?J 5 r-%^ clTfl % 'JIM <?IOI %; ?fsrr ^ ^ cR^T % dc'*>l( 7 l
ft gfRf yRi^d ft srrar % 11 Eifi^ 11
\
Through that supreme devotion he comes to know Me in reality, what and how great I am; and thereby knowing Me in essence he forthwith enters into My being. (55)
^ 3RT*i"3i^ It?! ^ awT ^ tii™ ^ ftin; |
V”
'‘rr*»
^ ^ Ilf ^ ^ ^ ^ if # ^?ntR I, 3?^
^ *1% SIITR ^ qW !lf^ ^Rr% % 3f^ smR ^q>f ^ I|f^
«<{*hI«mPi ^ Ji^annw I
*l^«l<JI'S4IHlirl «n?^ Wiara^ 11 ^ 11
M<NU| § 3 TT ^ cBqf ^ ^
§<3TT ^ irO'fr ^RTcPT'STfcT^^fl' sTT^ ^5 tktt % 11 v^ 11
The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions.
31^ — W 31^ *l1^ ^ ^ OR' 31^ ^ ^
^ ^ t-
^tmr ^ ?fwi^ |
ifefrng^nf^ ^ ^li^n
^ cbnT ^ ^ % 3^ '3Ffw
^ 41’ll ^ <3rqel*^'-l I^<lipj|
'SftT Pi<'n< f^VI q MI ^ I) 11
Mentally resigning all your duties to Me, and taking recourse to Yoga in the form of even-mindedness, be solely devoted to Me and constantly give your mind to Me. (57)
3i«K?r anmiT
SRfr — ^ 4)4^V11 ^ onw '3r^ ^rt otw
% ^ ^ «<deii^ §^ ^ ^ ^ ^ StRT %—
*l1^: *{<il«l'iwRwjRl I
3l«r^TiIHgiW<l!) «ft^ f^«^lli(t;ll
'iy,4xt) ^ g??# RitIcihi 5)cf?r g irtt ^qr^^HH-kl 4*41'3) HI <41 y ^t'TKcfrt'JlI^-ill 'Sfk Jif^ 3 t?cbr 45 gf5n^ rft cterT cRt et cit Rss ^ vjii4j|i '3rsjfg qwsf ^r #t 'J||i|-I|l I I II
With your mind thus given to Me, you shall tide over all difficulties by My grace. And if, from egotism, you will not listen, you will be lost. (58)
SRFT - 'i^Vdlcb ^ ^ ^ nSTTW ^ ^ ^ ^ ^ W
45^ %, vl^ ^ cb<^ ^ <31^ ^'Nig ^ ^eTl^vl SRI ^ Hl'4ai ^ Raeiici
t-
P l 4)(}^4ir l 11SS11
^ g <3TF5f5R ect 'STT^R' ^=f5T ’TFf 755 % % gs ^ 5I57RT', 475 m f4?'E5q' ftszTT %, 44l'f4i 475 ^5TW7574t g^ 4 7R5
4^55 I I II
-jS^NVN
#T?:*n3i^
If» taking your stand on egotism, you think, **I will not fight^, vain is this resolve of yours; nature will drive you to the act, (59)
^ 11 ^ 11
^ T=ll&ai, vi^ch) ^ cf^
^ #siT f'OT 11 11
That action too which you are not willing to undertake through ignorance,—bound by your own duty born of your nature, you will helplessly perform, (60)
^ t Rl) m 5515 t, ^ ^ ^ % ? Ifrf^
t«?5 5^«l3^ Rt'isRn
*njraiiU9n
% ' 3 r^! sittr-^ ?F 5 r ^If <j[t^ 515 5nP*raf cft -siq-il ittitt ^ 3 ^
^ <*<idi gsrr sTPnff ^
# fera % 11 II
m
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f
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m
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m.~.
liSL.
m
Ji^T-
Aijima, God abides in the heart or all creaiures, causing them to revolve according to their karma by His illusive power, seated as those beings are in the vehicle of the body. (61)
^ ? ifr ^ t-
$tW^ ^ HKd I
^ ^ ^ ycbK ^ ^ ^
^ I WTTW ^ ^ ^ ^
$TTf% ^ H^rraFT ^ ^TRf
tpw 1KF n
Take shelter in Him alone, with all your being, Arjuna. By His mere grace you shall attain supreme peace and the eternal
state.
- 5?r ™ ^ ^ ^ ^ ^ ™ ^
^ ^ HHH I bM RT
WT 11 ^ H
^ ycf^R ^ ^ ^TFi
*f% 351% ^ I -ar^ 35H itm ^
Thus has this wisdom, more secret than secrecy itself, been imparted to you by Me. Fully pondering it, do as you like. (63)
^ 3IH^ 'TIcfT^ ^ 3f^ iqTf ^
^TTitr ^ ^ FT? ^ (jiT%
^IJls ^ ^ in’f «ril: |
f^l3ftr ^ fsPlf^ cRft JRmftl ^ ^ I U»||
^ I ?3;£m srtr^Fr
%, ^tltl IT? qT=r f%?iq5R=F cTSR- if g5j^
=b|j|| I I £(« II
Hear, again. My supremely secret word, the most esoteric of all truths. You arc extremely
dear to Me; therefore, I shall offer you this salutary advice.
^ ^ Pm F^sRicR ^ Ei5t xmt^ ^ ^ ^ ^
^ hMivJl ^TT I
% jrf^ fir%f% ^ 11«! I (
% H^qicii #r, £ht *ftp^r",
^y. V,,
fJ7 . - ■<-■».-
««eRgi3n7m
WT ^ ^ I ^
^ ?rfTT, ^ 351% yfasil ^ <wTfch 3 R'M % I I II
Give your mind to Me, be devoted to Me, worship Me and bow to Me. Doing so you will come to Me alone, I truly promise you; for you are exceptionally dear to Me. (65)
^ ^ HT I 11
SFff ^ '31STf^ cfScf^ ^
gfl^f '^^PJ ^ ^ chc|^ ^^TfrFTT^,
^ ^ >311 ^ 1 ^
qirff ^ 3^ ^ g; W
^ 1 KS, I I
Resigning all your duties to Me, the all- powerful and all-supporting Lord, take refuge' in Me alone. I shall absolve you of all sins, worry not. (66)
^ 5^ ^ 313 ^ -sltT
31^2133 3nf^ ^ W?^T ^ ^ ^ WOT qoclItfX 3% %!T ^
^* 11 ^ t*>r e[j^ ^—
W'
fumi
Vr
^ ^ ^ ^ HI UV9II
^ftcTT v 5H^$T l^<il ^ cbM
^^?fr aH<l^a ^ cb^^crrf^i), ;t ’Hfrb<f^d vSfiT ^ ft"II ^"1^ ^ cTT^ ^ ^ ^if^i);
^STT ^ 25T^ cfl q ^ftd 71!^ % ^ ^ cb^
I I ^V9 II
This secret gospel of the Gita should never be imparted to a man who lacks penance, nor to him who is wanting in devotion, nor even to him who lends not a willing earj and in no case to him who finds fault with Me. (67)
JTEfn’ — SRjR ’ll flirt) vjm^^T ^ 3Fff^l^)ltt % eTOT ^ dc1|cb( ^
SRT »lrf? ^ ^ ^ (]flT t-
q FT wf 331
qf^" qPl TO qrtlTOTO?iq: I Kr;||
^ 5^ 3^ ^ W WT
^ ^f cb^rp-^ ^ ^
#nT—^ ^ % I Kth II
He who, offering the highest love to Me, preaches the most profound gospel of the
•mm^
3peF??r <3|lZ)iq
\’
IGita among My devotees, shall come to Me I alone; there is no doubt about it. (68)
^ R’rarf gftii^ii
wscf57 Srt Rr?r ^Jnf ^irar h^i^T ^ »fr =t€T %! ?r«iT ^ ^
iiE(^ ii
Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he. (69)
iRh — w irir: 3eW ^ itara ^ ^ ^i?rR
dt dj f^wi tt ^fcfT % I ^titbit 3!r ‘TI^iriiqi ^ 3|t4[<i't ^ t—
afjt^sqfr Ti tr rf «4KHWJ41: 1
siH^sl’t wiPiRi ^ I i®oii
’fRrT?TT5r «sr '#TT, 3^ snr ’fr ^ irFRfr % ^vdSJti—^ ^iin% II so II
Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall
I be worshipped through wisdom-sacrifice; such is My mind. (70)
«<?>K 'FlaiidlW ^'SIt*^*^*) WviMjJa) X«W<
^ 3RR*f t—^ ♦IJo'iT ^ AR’’! ?RT ^a^iicl t—
^itePlf gru: 11's? 11
5^ ^ cR^, ct^ qrif ?r
^3^ cRif % «ps?5
STF^ f^TT I I iss II
The man who hears the holy Gita with reverence and in an uncarping spirit,—liberated from sin, he too shall reach the happy worlds of the virtuous. (71)
5nEf*T — ??r5rajR<nawii«
^ ^ sfi# fq 31^ ^ ^ ^ g?rt g^ra5t fMr ^ t-
^pnnni^ii
^ qrsf! ^ ^ (%Tr^w) ^
^ -ST^ fcBm ? 'sfh: % ^
3TWHvJlPld ^ ^ ? I I II
'18
Have you heard this gospel of the Gita with one-pointed mind, Arjuna? And has your delusion born of ignorance melted away, O conquerer of riches. (72)
y^l'l — ^ 5R5R ^ ^ '31^ '31'^'1 ^ ^05101 «h<ci ^
^ '^><^1 ^—
^ *d?:' i
rra I I 11
>31^ % ^rrr
^ ^ 'fFTT 'sfk ^ yra' CRT # %, 31^ £f Tf^raTftrr feRT f, ^fcr: 3fNci?t enw ^ qiTFT SRWTT I I 'S? II
Arjuna said: Krsna, by Your grace my delusion has fled and wisdom has been gained by me. I stand shorn of all doubts. I will do your bidding. (73)
^cRps? ^ ^ 31^ ^ %rr?irar
^ ^af;T 3?^ gw WTfR gj# §IT ^ 9eit^ if ’ftcTT W
5r«B3 t—
^ I
I I vs«
*^$k*^l <lHI<yc)cbKcb
?f=lK ^ ^ I I V9« II
Sanjaya said: Thus I heard the mysterious and thrilling conversation between Sri Krsna and the high-souled Arjuna, son of Kunti.(74)
11 'Si: 11
^tczn^rsft =!?)■ ^
%r%T qtq % <3r^ % jirfr9^^'Ni^4l'^wj| %q^«TgqT% insv M
Having been blessed with the divine vision by the grace of Sri Vyasa, I heard this supremely esoteric gospel from the Lord of Yoga, Sri Krsna Himself, imparting it to Arjuna before my very eyes. (75)
JRf>T — |?r 5^ 3rfcl5^ 'flai^lie* ^ ^ 5^)2 '3^ 31^
Rtjicl ^ S'? 3^T 35t t^Rl ^
% Tm^ 1 'Sfk <3T^ ^
3i«eR?T3nzim
<:M<'J| c|o<4o ^ «|I<-q|< ^ <^l
/
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krsna and Arjuna, O King! I rejoice again and yet again. (76)
WT — aw ’’ftcIRTM ^ ^ ^ R»4fcl ^
^ ^ ^ ^ ^ iT5^ Rtacnl^ t-
^ rdvi ^ H5>l'd^'3Tr^'d4 ^ld(
% ^ t ^ W t I I M
Remembering also, again and again, that most wonderful Form of Sri Krsna, great is my wonder and I rejoice over and over again. (77)
jRfiT _ ^ Rllfir aF)T ^ ^ 5^ ^ ^ ^^
^ ^ 5^)2 wsspi t ^ ^
5R>Z ^ S'? ^ ^ ^ 1-
W-
inir'iix
^ I 1^11
% ^FTcTFi; f , 3 ft^
'3T^ t, ^ aJt, fcT^,
livsr; ||
Wherever there is Bhagavan Sri Krsna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the Gandiva bow, goodness, victory, glory and unfailing righteousness are there: such is my conviction. ( 78 )
^ flwRfri si^Riijriri
HIHIW.K?f!5S2M: I II
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