Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
yudhāmanyuśca vikrānta uttamaujāśca vīryavān| saubhadro draupadeyāśca sarva eva mahārathāḥ
Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots.
asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama| nāyakā mama sainyasya saṃjñārthaṃ tānbravīmi te
Hear also, O Best of the twice-born! the names of those who (are) distinguished amongst ourselves, the leaders of my army. These I relate (to you) for your information.
Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.
ಯಾವದೇತಾನ್ನಿರೀಕ್ಷೇಽಹಂ ಯೋದ್ಧುಕಾಮಾನವಸ್ಥಿತಾನ್। ಕೈರ್ಮಯಾ ಸಹ ಯೋದ್ಧವ್ಯಮಸ್ಮಿನ್ರಣಸಮುದ್ಯಮೇ
yāvadetānnirīkṣe'haṃ yoddhukāmānavasthitān| kairmayā saha yoddhavyamasminraṇasamudyame
Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.
Verse 1.23 — ಯೋತ್ಸ್ಯಮಾನಾನವೇಕ್ಷೇಽಹಂ ಯ ಏತೇಽತ್ರ ಸಮಾಗತಾಃ।…
ಯೋತ್ಸ್ಯಮಾನಾನವೇಕ್ಷೇಽಹಂ ಯ ಏತೇಽತ್ರ ಸಮಾಗತಾಃ। ಧಾರ್ತರಾಷ್ಟ್ರಸ್ಯ ದುರ್ಬುದ್ಧೇರ್ಯುದ್ಧೇ ಪ್ರಿಯಚಿಕೀರ್ಷವಃ
yotsyamānānavekṣe'haṃ ya ete'tra samāgatāḥ| dhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣavaḥ
For I desire to observe those who are assembled here for fight, wishing to please the evil-minded Duryodhana by taking his side on this battle-field.
Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, Behold, O Pârtha, all the Kurus gathered together!
Verse 1.25 — ಭೀಷ್ಮದ್ರೋಣಪ್ರಮುಖತಃ ಸರ್ವೇಷಾಂ ಚ ಮಹೀಕ್ಷಿತಾಂ। ಉವಾಚ…
ಭೀಷ್ಮದ್ರೋಣಪ್ರಮುಖತಃ ಸರ್ವೇಷಾಂ ಚ ಮಹೀಕ್ಷಿತಾಂ। ಉವಾಚ ಪಾರ್ಥ ಪಶ್ಯೈತಾನ್ಸಮವೇತಾನ್ಕುರೂನಿತಿ
bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām| uvāca pārtha paśyaitānsamavetānkurūniti
Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, Behold, O Pârtha, all the Kurus gathered together!
Then saw Pârtha stationed there in both the armies, grandfathers, fathers-in-law and uncles, brothers and cousins, his own and their sons and grandsons, and
Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns.
Verse 1.29 — ಸೀದಂತಿ ಮಮ ಗಾತ್ರಾಣಿ ಮುಖಂ ಚ ಪರಿಶುಷ್ಯತಿ। ವೇಪಥುಶ್ಚ…
ಸೀದಂತಿ ಮಮ ಗಾತ್ರಾಣಿ ಮುಖಂ ಚ ಪರಿಶುಷ್ಯತಿ। ವೇಪಥುಶ್ಚ ಶರೀರೇ ಮೇ ರೋಮಹರ್ಷಶ್ಚ ಜಾಯತೇ
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati| vepathuśca śarīre me romaharṣaśca jāyate
Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns.
Verse 1.30 — ಗಾಂಡೀವಂ ಸ್ರಂಸತೇ ಹಸ್ತಾತ್ತ್ವಕ್ಚೈವ ಪರಿದಹ್ಯತೇ। ನ ಚ…
ಗಾಂಡೀವಂ ಸ್ರಂಸತೇ ಹಸ್ತಾತ್ತ್ವಕ್ಚೈವ ಪರಿದಹ್ಯತೇ। ನ ಚ ಶಕ್ನೋಮ್ಯವಸ್ಥಾತುಂ ಭ್ರಮತೀವ ಚ ಮೇ ಮನಃ
gāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate| na ca śaknomyavasthātuṃ bhramatīva ca me manaḥ
Neither, O Keshava, can I stand upright. My mind is in a whirl. And I see adverse omens.
Verse 1.31 — ನಿಮಿತ್ತಾನಿ ಚ ಪಶ್ಯಾಮಿ ವಿಪರೀತಾನಿ ಕೇಶವ। ನ ಚ…
ನಿಮಿತ್ತಾನಿ ಚ ಪಶ್ಯಾಮಿ ವಿಪರೀತಾನಿ ಕೇಶವ। ನ ಚ ಶ್ರೇಯೋಽನುಪಶ್ಯಾಮಿ ಹತ್ವಾ ಸ್ವಜನಮಾಹವೇ
nimittāni ca paśyāmi viparītāni keśava| na ca śreyo'nupaśyāmi hatvā svajanamāhave
Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure.
Verse 1.32 — ನ ಕಾಂಕ್ಷೇ ವಿಜಯಂ ಕೃಷ್ಣ ನ ಚ ರಾಜ್ಯಂ ಸುಖಾನಿ ಚ। ಕಿಂ…
ನ ಕಾಂಕ್ಷೇ ವಿಜಯಂ ಕೃಷ್ಣ ನ ಚ ರಾಜ್ಯಂ ಸುಖಾನಿ ಚ। ಕಿಂ ನೋ ರಾಜ್ಯೇನ ಗೋವಿಂದ ಕಿಂ ಭೋಗೈರ್ಜೀವಿತೇನ ವಾ
na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca| kiṃ no rājyena govinda kiṃ bhogairjīvitena vā
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
ಯೇಷಾಮರ್ಥೇ ಕಾಂಕ್ಷಿತಂ ನೋ ರಾಜ್ಯಂ ಭೋಗಾಃ ಸುಖಾನಿ ಚ। ತ ಇಮೇಽವಸ್ಥಿತಾ ಯುದ್ಧೇ ಪ್ರಾಣಾಂಸ್ತ್ಯಕ್ತ್ವಾ ಧನಾನಿ ಚ
yeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca| ta ime'vasthitā yuddhe prāṇāṃstyaktvā dhanāni ca
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
Verse 1.34 — ಆಚಾರ್ಯಾಃ ಪಿತರಃ ಪುತ್ರಾಸ್ತಥೈವ ಚ ಪಿತಾಮಹಾಃ। ಮಾತುಲಾಃ…
ಆಚಾರ್ಯಾಃ ಪಿತರಃ ಪುತ್ರಾಸ್ತಥೈವ ಚ ಪಿತಾಮಹಾಃ। ಮಾತುಲಾಃ ಶ್ಚಶುರಾಃ ಪೌತ್ರಾಃ ಶ್ಯಾಲಾಃ ಸಂಬಂಧಿನಸ್ತಥಾ
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ| mātulāḥ ścaśurāḥ pautrāḥ śyālāḥ sambandhinastathā
Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.
ಏತಾನ್ನ ಹಂತುಮಿಚ್ಛಾಮಿ ಘ್ನತೋಽಪಿ ಮಧುಸೂದನ। ಅಪಿ ತ್ರೈಲೋಕ್ಯರಾಜ್ಯಸ್ಯ ಹೇತೋಃ ಕಿಂ ನು ಮಹೀಕೃತೇ
etānna hantumicchāmi ghnato'pi madhusūdana| api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte
Even though these were to kill me, O slayer of Madhu, I could not wish to kill them, not even for the sake of dominion over the three worlds, how much less for the sake of the earth!
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana| pāpamevāśrayedasmānhatvaitānātatāyinaḥ
What pleasure indeed could be ours, O Jnanârdana, from killing these sons of Dhritarâshtra? Sin only could take hold of us by the slaying of these felons.
Therefore ought we not to kill our kindred, the sons of Dhritarâshtra. For how could we, O Mâdhava, gain happiness by the slaying of our own kinsmen?
Verse 1.38 — ಯದ್ಯಪ್ಯೇತೇ ನ ಪಶ್ಯಂತಿ ಲೋಭೋಪಹತಚೇತಸಃ। ಕುಲಕ್ಷಯಕೃತಂ…
ಯದ್ಯಪ್ಯೇತೇ ನ ಪಶ್ಯಂತಿ ಲೋಭೋಪಹತಚೇತಸಃ। ಕುಲಕ್ಷಯಕೃತಂ ದೋಷಂ ಮಿತ್ರದ್ರೋಹೇ ಚ ಪಾತಕಂ
yadyapyete na paśyanti lobhopahatacetasaḥ| kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam
Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to
Verse 1.39 — ಕಥಂ ನ ಜ್ಞೇಯಮಸ್ಮಾಭಿಃ ಪಾಪಾದಸ್ಮಾನ್ನಿವರ್ತಿತುಂ।…
ಕಥಂ ನ ಜ್ಞೇಯಮಸ್ಮಾಭಿಃ ಪಾಪಾದಸ್ಮಾನ್ನಿವರ್ತಿತುಂ। ಕುಲಕ್ಷಯಕೃತಂ ದೋಷಂ ಪ್ರಪಶ್ಯದ್ಭಿರ್ಜನಾರ್ದನ
kathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum| kulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana
Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to
On the decay of a family the immemorial religious rites of that family die out. On the destruction of spirituality, impiety further overwhelms the whole of the family.
Admixture of castes, indeed, is for the hell of the family and the destroyers of the family; their ancestors fall, deprived of the offerings of rice-ball and water.
By these misdeeds of the destroyers of the family, bringing about confusion of castes, are the immemorial religious rites of the caste and the family destroyed.
Speaking thus in the midst of the battle-field, Arjuna casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow.
—But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!
Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.
ನ ಚೈತದ್ವಿದ್ಮಃ ಕತರನ್ನೋ ಗರೀಯೋ ಯದ್ವಾ ಜಯೇಮ ಯದಿ ವಾ ನೋ ಜಯೇಯುಃ। ಯಾನೇವ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮ ಸ್ತೇಽವಸ್ಥಿತಾಃ ಪ್ರಮುಖೇ ಧಾರ್ತರಾಷ್ಟ್ರಾಃ
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ| yāneva hatvā na jijīviṣāma ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.
With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee.
Verse 2.8 — ನ ಹಿ ಪ್ರಪಶ್ಯಾಮಿ ಮಮಾಪನುದ್ಯಾ ದ್ಯಚ್ಛೋಕಮುಚ್ಛೋಷಣಮಿಂದ್…
ನ ಹಿ ಪ್ರಪಶ್ಯಾಮಿ ಮಮಾಪನುದ್ಯಾ ದ್ಯಚ್ಛೋಕಮುಚ್ಛೋಷಣಮಿಂದ್ರಿಯಾಣಾಂ। ಅವಾಪ್ಯ ಭೂಮಾವಸಪತ್ನಮೃದ್ಧಂ ರಾಜ್ಯಂ ಸುರಾಣಾಮಪಿ ಚಾಧಿಪತ್ಯಂ
na hi prapaśyāmi mamāpanudyā dyacchokamucchoṣaṇamindriyāṇām| avāpya bhūmāvasapatnamṛddham rājyaṃ surāṇāmapi cādhipatyam
I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.
Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead.
Verse 2.12 — ನ ತ್ವೇವಾಹಂ ಜಾತು ನಾಸಂ ನ ತ್ವಂ ನೇಮೇ ಜನಾಧಿಪಾಃ। ನ…
ನ ತ್ವೇವಾಹಂ ಜಾತು ನಾಸಂ ನ ತ್ವಂ ನೇಮೇ ಜನಾಧಿಪಾಃ। ನ ಚೈವ ನ ಭವಿಷ್ಯಾಮಃ ಸರ್ವೇ ವಯಮತಃ ಪರಂ
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ| na caiva na bhaviṣyāmaḥ sarve vayamataḥ param
It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future.
Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata.
Verse 2.15 — ಯಂ ಹಿ ನ ವ್ಯಥಯಂತ್ಯೇತೇ ಪುರುಷಂ ಪುರುಷರ್ಷಭ।…
ಯಂ ಹಿ ನ ವ್ಯಥಯಂತ್ಯೇತೇ ಪುರುಷಂ ಪುರುಷರ್ಷಭ। ಸಮದುಃಖಸುಖಂ ಧೀರಂ ಸೋಽಮೃತತ್ವಾಯ ಕಲ್ಪತೇ
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha| samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate
That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality.
ಅಂತವಂತ ಇಮೇ ದೇಹಾ ನಿತ್ಯಸ್ಯೋಕ್ತಾಃ ಶರೀರಿಣಃ। ಅನಾಶಿನೋಽಪ್ರಮೇಯಸ್ಯ ತಸ್ಮಾದ್ಯುಧ್ಯಸ್ವ ಭಾರತ
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ| anāśino'prameyasya tasmādyudhyasva bhārata
Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata.
ನ ಜಾಯತೇ ಮ್ರಿಯತೇ ವಾ ಕದಾಚಿ ನ್ನಾಯಂ ಭೂತ್ವಾ ಭವಿತಾ ವಾ ನ ಭೂಯಃ। ಅಜೋ ನಿತ್ಯಃ ಶಾಶ್ವತೋಽಯಂ ಪುರಾಣೋ ನ ಹನ್ಯತೇ ಹನ್ಯಮಾನೇ ಶರೀರೇ
na jāyate mriyate vā kadāci nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ| ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre
This in never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed.
Verse 2.21 — ವೇದಾವಿನಾಶಿನಂ ನಿತ್ಯಂ ಯ ಏನಮಜಮವ್ಯಯಂ। ಕಥಂ ಸ ಪುರುಷಃ…
ವೇದಾವಿನಾಶಿನಂ ನಿತ್ಯಂ ಯ ಏನಮಜಮವ್ಯಯಂ। ಕಥಂ ಸ ಪುರುಷಃ ಪಾರ್ಥ ಕಂ ಘಾತಯತಿ ಹಂತಿ ಕಂ
vedāvināśinaṃ nityaṃ ya enamajamavyayam| kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay?
Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new.
avyaktādīni bhūtāni vyaktamadhyāni bhārata| avyaktanidhanānyeva tatra kā paridevanā
All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about?
āścaryavatpaśyati kaścidena māścaryavadvadati tathaiva cānyaḥ| āścaryavaccainamanyaḥ śrṛṇoti śrutvāpyenaṃ veda na caiva kaścit
Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all.
The great chariot-warriors will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.
The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma.
Verse 2.40 — ನೇಹಾಭಿಕ್ರಮನಾಶೋಽಸ್ತಿ ಪ್ರತ್ಯವಾಯೋ ನ ವಿದ್ಯತೇ।…
ನೇಹಾಭಿಕ್ರಮನಾಶೋಽಸ್ತಿ ಪ್ರತ್ಯವಾಯೋ ನ ವಿದ್ಯತೇ। ಸ್ವಲ್ಪಮಪ್ಯಸ್ಯ ಧರ್ಮಸ್ಯ ತ್ರಾಯತೇ ಮಹತೋ ಭಯಾತ್
nehābhikramanāśo'sti pratyavāyo na vidyate| svalpamapyasya dharmasya trāyate mahato bhayāt
In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror.
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
ಕಾಮಾತ್ಮಾನಃ ಸ್ವರ್ಗಪರಾ ಜನ್ಮಕರ್ಮಫಲಪ್ರದಾಂ। ಕ್ರಿಯಾವಿಶೇಷಬಹುಲಾಂ ಭೋಗೈಶ್ವರ್ಯಗತಿಂ ಪ್ರತಿ
kāmātmānaḥ svargaparā janmakarmaphalapradām| kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
ಭೋಗೈಶ್ವರ್ಯಪ್ರಸಕ್ತಾನಾಂ ತಯಾಪಹೃತಚೇತಸಾಂ। ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಸಮಾಧೌ ನ ವಿಧೀಯತೇ
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām| vyavasāyātmikā buddhiḥ samādhau na vidhīyate
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of
The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self.
karmaṇyevādhikāraste mā phaleṣu kadācana| mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi
Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction.
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya| siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness. of mind (in regard to success and failure) is known as Yoga.
Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work.
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ| janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam
The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
śrutivipratipannā te yadā sthāsyati niścalā| samādhāvacalā buddhistadā yogamavāpsyasi
When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.
Verse 2.54 — ಅರ್ಜುನ ಉವಾಚ ಸ್ಥಿತಪ್ರಜ್ಞಸ್ಯ ಕಾ ಭಾಷಾ ಸಮಾಧಿಸ್ಥಸ್ಯ…
arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava| sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim
What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk?
Verse 2.55 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಪ್ರಜಹಾತಿ ಯದಾ ಕಾಮಾನ್ ಸರ್ವಾನ್…
When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom.
He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom.
From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.
In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness.
Verse 2.66 — ನಾಸ್ತಿ ಬುದ್ಧಿರಯುಕ್ತಸ್ಯ ನ ಚಾಯುಕ್ತಸ್ಯ ಭಾವನಾ। ನ…
ನಾಸ್ತಿ ಬುದ್ಧಿರಯುಕ್ತಸ್ಯ ನ ಚಾಯುಕ್ತಸ್ಯ ಭಾವನಾ। ನ ಚಾಭಾವಯತಃ ಶಾಂತಿರಶಾಂತಸ್ಯ ಕುತಃ ಸುಖಂ
nāsti buddhirayuktasya na cāyuktasya bhāvanā| na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham
No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate| tadasya harati prajñāṃ vāyurnāvamivāmbhasi
For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.
ಆಪೂರ್ಯಮಾಣಮಚಲಪ್ರತಿಷ್ಠಂ ಸಮುದ್ರಮಾಪಃ ಪ್ರವಿಶಂತಿ ಯದ್ವತ್। ತದ್ವತ್ಕಾಮಾ ಯಂ ಪ್ರವಿಶಂತಿ ಸರ್ವೇ ಸ ಶಾಂತಿಮಾಪ್ನೋತಿ ನ ಕಾಮಕಾಮೀ
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat| tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī
As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace.
This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me| tadekaṃ vada niśicatya yena śreyo'hamāpnuyām
With these seemingly conflicting words, Thou art, as it were, bewildering my understanding;—tell me that one thing for certain, by which I can attain to the highest.
Verse 3.3 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಲೋಕೇಽಸ್ಮಿಂದ್ವಿವಿಧಾ ನಿಷ್ಠಾ ಪುರಾ…
In the beginning (of creation), O sinless one, the twofold path of devotion was given by Me to this world;—the path of knowledge for the meditative, the path of work for the active.
Verse 3.4 — ನ ಕರ್ಮಣಾಮನಾರಂಭಾನ್ನೈಷ್ಕರ್ಮ್ಯಂ ಪುರುಷೋಽಶ್ನುತೇ। ನ ಚ…
ನ ಕರ್ಮಣಾಮನಾರಂಭಾನ್ನೈಷ್ಕರ್ಮ್ಯಂ ಪುರುಷೋಽಶ್ನುತೇ। ನ ಚ ಸಂನ್ಯಸನಾದೇವ ಸಿದ್ಧಿಂ ಸಮಧಿಗಚ್ಛತಿ
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute| na ca saṃnyasanādeva siddhiṃ samadhigacchati
By non-performance of work none reaches worklessness; by merely giving up action no one attains to perfection.
Verse 3.5 — ನ ಹಿ ಕಶ್ಿಚತ್ಕ್ಷಣಮಪಿ ಜಾತು ತಿಷ್ಠತ್ಯಕರ್ಮಕೃತ್।…
ನ ಹಿ ಕಶ್ಿಚತ್ಕ್ಷಣಮಪಿ ಜಾತು ತಿಷ್ಠತ್ಯಕರ್ಮಕೃತ್। ಕಾರ್ಯತೇ ಹ್ಯವಶಃ ಕರ್ಮ ಸರ್ವಃ ಪ್ರಕೃತಿಜೈರ್ಗುಣೈಃ
na hi kaśicatkṣaṇamapi jātu tiṣṭhatyakarmakṛt| kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ
Verily none can ever rest for even an instant, without performing action; for all are made to act, helplessly indeed, by the Gunas, born of Prakriti.
Verse 3.6 — ಕರ್ಮೇಂದ್ರಿಯಾಣಿ ಸಂಯಮ್ಯ ಯ ಆಸ್ತೇ ಮನಸಾ ಸ್ಮರನ್।…
ಕರ್ಮೇಂದ್ರಿಯಾಣಿ ಸಂಯಮ್ಯ ಯ ಆಸ್ತೇ ಮನಸಾ ಸ್ಮರನ್। ಇಂದ್ರಿಯಾರ್ಥಾನ್ವಿಮೂಢಾತ್ಮಾ ಮಿಥ್ಯಾಚಾರಃ ಸ ಉಚ್ಯತೇ
karmendriyāṇi saṃyamya ya āste manasā smaran| indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate
He, who restraining the organs of action, sits revolving in the mind, thoughts regarding objects of senses, he, of deluded understanding, is called a hypocrite.
ನಿಯತಂ ಕುರು ಕರ್ಮ ತ್ವಂ ಕರ್ಮ ಜ್ಯಾಯೋ ಹ್ಯಕರ್ಮಣಃ। ಶರೀರಯಾತ್ರಾಪಿ ಚ ತೇ ನ ಪ್ರಸಿದ್ಧ್ಯೇದಕರ್ಮಣಃ
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ| śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ
Do thou perform obligatory action; for action is superior to inaction, and even the bare maintenance of thy body would not be possible if thou art inactive.
The world is bound by actions other than those performed for the sake of Yajna; do thou therefore, O son of Kunti, perform action for Yajna alone, devoid of attachment.
The Prajâpati, having in the beginning created mankind together with Yajna, said,—By this shall ye multiply: this shall be the milch cow of your desires.
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ| tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ
The Devas, cherished by Yajna, will give you desired-for objects. So, he who enjoys objects given by the Devas without offering (in return) to them, is verily a thief.
ಯಸ್ತ್ವಾತ್ಮರತಿರೇವ ಸ್ಯಾದಾತ್ಮತೃಪ್ತಶ್ಚ ಮಾನವಃ। ಆತ್ಮನ್ಯೇವ ಚ ಸಂತುಷ್ಟಸ್ತಸ್ಯ ಕಾರ್ಯಂ ನ ವಿದ್ಯತೇ
yastvātmaratireva syādātmatṛptaśca mānavaḥ| ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate
But the man who is devoted to the Self, and is satisfied with the Self, and content in the Self alone, he has no obligatory duty.
Verse 3.18 — ನೈವ ತಸ್ಯ ಕೃತೇನಾರ್ಥೋ ನಾಕೃತೇನೇಹ ಕಶ್ಚನ। ನ ಚಾಸ್ಯ…
ನೈವ ತಸ್ಯ ಕೃತೇನಾರ್ಥೋ ನಾಕೃತೇನೇಹ ಕಶ್ಚನ। ನ ಚಾಸ್ಯ ಸರ್ವಭೂತೇಷು ಕಶ್ಿಚದರ್ಥವ್ಯಪಾಶ್ರಯಃ
naiva tasya kṛtenārtho nākṛteneha kaścana| na cāsya sarvabhūteṣu kaśicadarthavyapāśrayaḥ
He has no object in this world (to gain) by doing (an action), nor (does he incur any loss) by non-performance of action,—nor has he (need of) depending on any being for any object.
Therefore, do thou always perform actions which are obligatory, without attachment;—by performing action without attachment, one attains to the highest.
As do the unwise, attached to work, act, so should the wise act, O descendant of Bharata, (but) without
Verse 3.26 — ನ ಬುದ್ಧಿಭೇದಂ ಜನಯೇದಜ್ಞಾನಾಂ ಕರ್ಮಸಂಗಿನಾಂ।…
ನ ಬುದ್ಧಿಭೇದಂ ಜನಯೇದಜ್ಞಾನಾಂ ಕರ್ಮಸಂಗಿನಾಂ। ಜೋಷಯೇತ್ಸರ್ವಕರ್ಮಾಣಿ ವಿದ್ವಾನ್ ಯುಕ್ತಃ ಸಮಾಚರನ್
na buddhibhedaṃ janayedajñānāṃ karmasaṅginām| joṣayetsarvakarmāṇi vidvān yuktaḥ samācaran
One should not unsettle the understanding of the ignorant, attached to action; the wise, (himself) steadily acting, should engage (the ignorant) in all work.
ತತ್ತ್ವವಿತ್ತು ಮಹಾಬಾಹೋ ಗುಣಕರ್ಮವಿಭಾಗಯೋಃ। ಗುಣಾ ಗುಣೇಷು ವರ್ತಂತ ಇತಿ ಮತ್ವಾ ನ ಸಜ್ಜತೇ
tattvavittu mahābāho guṇakarmavibhāgayoḥ| guṇā guṇeṣu vartanta iti matvā na sajjate
But, one, with true insight into the domains of Guna and Karma, knowing that Gunas as senses merely rest on Gunas as objects, does not become attached.
Men of perfect knowledge should not unsettle (the understanding of) people of dull wit and imperfect knowledge, who deluded by the Gunas of Prakriti attach (themselves) to the functions of the Gunas.
Better is one's own Dharma, (though) imperfect, than the Dharma of another well-performed. Better is death in one's own Dharma: the Dharma of another is fraught with fear.
The senses are said to be superior (to the body); the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is He (the Atman).
The fourfold caste was created by Me, by the differentiation of Guna and Karma. Though I am the author thereof, know Me to be the non-doer, and changeless.
Verse 4.14 — ನ ಮಾಂ ಕರ್ಮಾಣಿ ಲಿಂಪಂತಿ ನ ಮೇ ಕರ್ಮಫಲೇ ಸ್ಪೃಹಾ। ಇತಿ…
ನ ಮಾಂ ಕರ್ಮಾಣಿ ಲಿಂಪಂತಿ ನ ಮೇ ಕರ್ಮಫಲೇ ಸ್ಪೃಹಾ। ಇತಿ ಮಾಂ ಯೋಽಭಿಜಾನಾತಿ ಕರ್ಮಭಿರ್ನ ಸ ಬಧ್ಯತೇ
na māṃ karmāṇi limpanti na me karmaphale spṛhā| iti māṃ yo'bhijānāti karmabhirna sa badhyate
Actions do not taint Me, nor have I any thirst for the result of action. He who knows Me thus is not fettered by action.
Even sages are bewildered, as to what is action and what is inaction. I shall therefore tell you what action is, by knowing which you will be freed from evil.
Verse 4.17 — ಕರ್ಮಣೋ ಹ್ಯಪಿ ಬೋದ್ಧವ್ಯಂ ಬೋದ್ಧವ್ಯಂ ಚ ವಿಕರ್ಮಣಃ।…
ಯದೃಚ್ಛಾಲಾಭಸಂತುಷ್ಟೋ ದ್ವಂದ್ವಾತೀತೋ ವಿಮತ್ಸರಃ। ಸಮಃ ಸಿದ್ಧಾವಸಿದ್ಧೌ ಚ ಕೃತ್ವಾಪಿ ನ ನಿಬಧ್ಯತೇ
yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ| samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate
Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.
brahmārpaṇaṃ brahmahavirbrahmāgnau brahmaṇā hutam| brahmaiva tena gantavyaṃ brahmakarmasamādhinā
The process is Brahman, the clarified butter is Brahman, offered by Brahman in the fire of Brahman; by seeing Brahman in action, he reaches Brahman alone.
Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses.
Some again offer all the actions of the senses and the functions of the vital energy, as sacrifice in the fire of control in self, kindled by knowledge.
Others again offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice.
Yet some offer as sacrifice, the outgoing into the in-coming breath, and the in-coming into the out-going, stopping the courses of the in-coming and out-going breaths, constantly practising the regulation of the vital energy; while others yet of regulated food, offer in the Prânas the functions thereof.
apare niyatāhārāḥ prāṇānprāṇeṣu juhvati| sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ
All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus?
Verse 4.31 — ಯಜ್ಞಶಿಷ್ಟಾಮೃತಭುಜೋ ಯಾಂತಿ ಬ್ರಹ್ಮ ಸನಾತನಂ। ನಾಯಂ…
ಯಜ್ಞಶಿಷ್ಟಾಮೃತಭುಜೋ ಯಾಂತಿ ಬ್ರಹ್ಮ ಸನಾತನಂ। ನಾಯಂ ಲೋಕೋಽಸ್ತ್ಯಯಜ್ಞಸ್ಯ ಕುತೋ़ಽನ್ಯಃ ಕುರುಸತ್ತಮ
All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus?
As blazing fire reduces wood into ashes, so, O Arjuna, does the fire of knowledge reduce all Karma to ashes.
Verse 4.38 — ನ ಹಿ ಜ್ಞಾನೇನ ಸದೃಶಂ ಪವಿತ್ರಮಿಹ ವಿದ್ಯತೇ। ತತ್ಸ್ವಯಂ…
ನ ಹಿ ಜ್ಞಾನೇನ ಸದೃಶಂ ಪವಿತ್ರಮಿಹ ವಿದ್ಯತೇ। ತತ್ಸ್ವಯಂ ಯೋಗಸಂಸಿದ್ಧಃ ಕಾಲೇನಾತ್ಮನಿ ವಿಂದತಿ
na hi jñānena sadṛśaṃ pavitramiha vidyate| tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati
Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realises that oneself in one's own heart.
The man with Shraddhâ, the devoted, the master of one's senses, attains (this) knowledge. Having attained knowledge one goes at once to the Supreme Peace.
Therefore, cutting with the sword of knowledge, this doubt about the Self, born of ignorance, residing in thy heart, take refuge in Yoga. Arise, O Bhârata!
5. ಕರ್ಮಸಂನ್ಯಾಸಯೋಗ
5. ಕರ್ಮಸಂನ್ಯಾಸಯೋಗ
5. karmasaṃnyāsayoga
Path of Renunciation
Verse 5.1 — ಅರ್ಜುನ ಉವಾಚ ಸಂನ್ಯಾಸಂ ಕರ್ಮಣಾಂ ಕೃಷ್ಣ ಪುನರ್ಯೋಗಂ ಚ…
ಅರ್ಜುನ ಉವಾಚ ಸಂನ್ಯಾಸಂ ಕರ್ಮಣಾಂ ಕೃಷ್ಣ ಪುನರ್ಯೋಗಂ ಚ ಶಂಸಸಿ। ಯಚ್ಛ್ರೇಯ ಏತಯೋರೇಕಂ ತನ್ಮೇ ಬ್ರೂಹಿ ಸುನಿಶ್ಿಚತಂ
Both renunciation and performance of action lead to freedom: of these, performance of action is superior to the renunciation of action.
Verse 5.3 — ಜ್ಞೇಯಃ ಸ ನಿತ್ಯಸಂನ್ಯಾಸೀ ಯೋ ನ ದ್ವೇಷ್ಟಿ ನ…
ಜ್ಞೇಯಃ ಸ ನಿತ್ಯಸಂನ್ಯಾಸೀ ಯೋ ನ ದ್ವೇಷ್ಟಿ ನ ಕಾಂಕ್ಷತಿ। ನಿರ್ದ್ವಂದ್ವೋ ಹಿ ಮಹಾಬಾಹೋ ಸುಖಂ ಬಂಧಾತ್ಪ್ರಮುಚ್ಯತೇ
jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati| nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate
He should be known a constant Sannyâsi, who neither likes nor dislikes: for, free from the pairs of opposites, mighty-armed, he is easily set free from bondage.
Verse 5.4 — ಸಾಂಖ್ಯಯೋಗೌ ಪೃಥಗ್ಬಾಲಾಃ ಪ್ರವದಂತಿ ನ ಪಂಡಿತಾಃ।…
ಸಾಂಖ್ಯಯೋಗೌ ಪೃಥಗ್ಬಾಲಾಃ ಪ್ರವದಂತಿ ನ ಪಂಡಿತಾಃ। ಏಕಮಪ್ಯಾಸ್ಥಿತಃ ಸಮ್ಯಗುಭಯೋರ್ವಿಂದತೇ ಫಲಂ
sāṃkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ| ekamapyāsthitaḥ samyagubhayorvindate phalam
Children, not the wise, speak of knowledge and performance of action, as distinct. He who truly lives in one, gains the fruits of both.
Renunciation of action, O mighty-armed, is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly goes to Brahman.
ಯೋಗಯುಕ್ತೋ ವಿಶುದ್ಧಾತ್ಮಾ ವಿಜಿತಾತ್ಮಾ ಜಿತೇಂದ್ರಿಯಃ। ಸರ್ವಭೂತಾತ್ಮಭೂತಾತ್ಮಾ ಕುರ್ವನ್ನಪಿ ನ ಲಿಪ್ಯತೇ
yogayukto viśuddhātmā vijitātmā jitendriyaḥ| sarvabhūtātmabhūtātmā kurvannapi na lipyate
With the mind purified by devotion to performance of action, and the body conquered, and senses subdued, one who realises one's Self, as the Self in all beings, though acting, is not tainted.
The knower of Truth, (being) centred (in the Self) should think, I do nothing at all—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.
The knower of Truth, (being) centred (in the Self) should think, I do nothing at all—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.
The well-poised, forsaking the fruit of action, attains peace, born of steadfastness; the unbalanced one, led by desire, is bound by being attached to the fruit (of action).
The subduer (of the senses), having renounced all actions by discrimination, rests happily in the city of the nine gates, neither acting, nor causing (others) to act.
Verse 5.14 — ನ ಕರ್ತೃತ್ವಂ ನ ಕರ್ಮಾಣಿ ಲೋಕಸ್ಯ ಸೃಜತಿ ಪ್ರಭುಃ। ನ…
ನ ಕರ್ತೃತ್ವಂ ನ ಕರ್ಮಾಣಿ ಲೋಕಸ್ಯ ಸೃಜತಿ ಪ್ರಭುಃ। ನ ಕರ್ಮಫಲಸಂಯೋಗಂ ಸ್ವಭಾವಸ್ತು ಪ್ರವರ್ತತೇ
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ| na karmaphalasaṃyogaṃ svabhāvastu pravartate
Neither agency, nor actions does the Lord create for the world, nor (does He bring about) the union with the fruit of action. It is universal ignorance that does. (it all).
Verse 5.15 — ನಾದತ್ತೇ ಕಸ್ಯಚಿತ್ಪಾಪಂ ನ ಚೈವ ಸುಕೃತಂ ವಿಭುಃ।…
Those who have their intellect absorbed in That, whose self is That, whose steadfastness is in That, whose consummation is That, their impurities cleansed by knowledge, they attain to Non-return (Moksha).
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ| nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ
(Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and without imperfection: therefore they indeed rest in Brahman.
Verse 5.20 — ನ ಪ್ರಹೃಷ್ಯೇತ್ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನೋದ್ವಿಜೇತ್ಪ್ರಾಪ್ಯ…
ನ ಪ್ರಹೃಷ್ಯೇತ್ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನೋದ್ವಿಜೇತ್ಪ್ರಾಪ್ಯ ಚಾಪ್ರಿಯಂ। ಸ್ಥಿರಬುದ್ಧಿರಸಮ್ಮೂಢೋ ಬ್ರಹ್ಮವಿದ್ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam| sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ
Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman neither rejoiceth on receiving what is pleasant, nor grieveth on receiving what is unpleasant.
ಬಾಹ್ಯಸ್ಪರ್ಶೇಷ್ವಸಕ್ತಾತ್ಮಾ ವಿಂದತ್ಯಾತ್ಮನಿ ಯತ್ಸುಖಂ। ಸ ಬ್ರಹ್ಮಯೋಗಯುಕ್ತಾತ್ಮಾ ಸುಖಮಕ್ಷಯಮಶ್ನುತೇ
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham| sa brahmayogayuktātmā sukhamakṣayamaśnute
With the heart unattached to external objects, he realises the joy that is in the Self. With the heart devoted to the meditation of Brahman, he attains un-decaying happiness.
ye hi saṃsparśajā bhogā duḥkhayonaya eva te| ādyantavantaḥ kaunteya na teṣu ramate budhaḥ
Since enjoyments that are contact-born are parents of misery alone, and with beginning and end, O son of Kunti, a wise man does not seek pleasure in them.
ಶಕ್ನೋತೀಹೈವ ಯಃ ಸೋಢುಂ ಪ್ರಾಕ್ಶರೀರವಿಮೋಕ್ಷಣಾತ್। ಕಾಮಕ್ರೋಧೋದ್ಭವಂ ವೇಗಂ ಸ ಯುಕ್ತಃ ಸ ಸುಖೀ ನರಃ
śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt| kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ
He who can withstand in this world, before the liberation from the body, the impulse arising from lust and anger, he is steadfast (in Yoga), he is a happy man.
Verse 5.24 — ಯೋಽಂತಃಸುಖೋಽಂತರಾರಾಮಸ್ತಥಾಂತರ್ಜ್ಯೋತಿರೇವ ಯಃ। ಸ ಯೋಗೀ…
ಯೋಽಂತಃಸುಖೋಽಂತರಾರಾಮಸ್ತಥಾಂತರ್ಜ್ಯೋತಿರೇವ ಯಃ। ಸ ಯೋಗೀ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಬ್ರಹ್ಮಭೂತೋಽಧಿಗಚ್ಛತಿ
yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ| sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati
Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom.
Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever.
ಯತೇಂದ್ರಿಯಮನೋಬುದ್ಧಿರ್ಮುನಿರ್ಮೋಕ್ಷಪರಾಯಣಃ। ವಿಗತೇಚ್ಛಾಭಯಕ್ರೋಧೋ ಯಃ ಸದಾ ಮುಕ್ತ ಏವ ಸಃ
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ| vigatecchābhayakrodho yaḥ sadā mukta eva saḥ
Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever.
Knowing Me as the dispenser of Yajnas and asceticisms, as the Great Lord of all worlds, as the friend of all beings, he attains Peace.
6. ಧ್ಯಾನಯೋಗ
6. ಧ್ಯಾನಯೋಗ
6. dhyānayoga
Path of Meditation
Verse 6.1 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ ಕಾರ್ಯಂ ಕರ್ಮ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ ಯಃ। ಸ ಸಂನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ ನ ನಿರಗ್ನಿರ್ನ ಚಾಕ್ರಿಯಃ
śrī bhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ| sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ
He who performs his bounden duty without leaning to the fruit of action —he is a renouncer of action as well as of steadfast mind: not he who is without fire, nor he who is without action.
For the man of meditation wishing to attain purification of heart leading to concentration, work is said to be the way: For him, when he has attained such (concentration), inaction is said to be the way.
Verse 6.4 — ಯದಾ ಹಿ ನೇಂದ್ರಿಯಾರ್ಥೇಷು ನ ಕರ್ಮಸ್ವನುಷಜ್ಜತೇ।…
ಯದಾ ಹಿ ನೇಂದ್ರಿಯಾರ್ಥೇಷು ನ ಕರ್ಮಸ್ವನುಷಜ್ಜತೇ। ಸರ್ವಸಂಕಲ್ಪಸಂನ್ಯಾಸೀ ಯೋಗಾರೂಢಸ್ತದೋಚ್ಯತೇ
yadā hi nendriyārtheṣu na karmasvanuṣajjate| sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate
Verily, when there is no attachment, either to sense-objects, or to actions, having renounced all Sankalpas, then is one said to have attained concentration.
A man should uplift himself by his own self, so let him not weaken this self. For this self is the friend of oneself, and this self is the enemy of oneself.
The self (the active part of our nature) is the friend of the self, for him who has conquered himself by this self. But to the unconquered self, this self is inimical, (and behaves) like (an external) foe.
To the self-controlled and serene, the Supreme Self is, the object of constant, realisation, in cold and heat, pleasure and pain, as well as in honour and dishonour.
Whose heart is filled with satisfaction by wisdom and realisation, and is changeless, whose senses are conquered, and to whom a lump of earth, stone, and gold are the same: that Yogi is called steadfast.
ಸುಹೃನ್ಮಿತ್ರಾರ್ಯುದಾಸೀನಮಧ್ಯಸ್ಥದ್ವೇಷ್ಯಬಂಧುಷು। ಸಾಧುಷ್ವಪಿ ಚ ಪಾಪೇಷು ಸಮಬುದ್ಧಿರ್ವಿಶಿಷ್ಯತೇ
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu| sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate
He attains excellence who looks with equal regard upon well-wishers, friends, foes, neutrals, arbiters, the hateful, the relatives, and upon the righteous and the unrighteous alike.
The Yogi should constantly practise concentration of the heart, retiring into solitude, alone, with the mind and body subdued, and free from hope and possession.
There, seated on that seat, making the mind one-pointed and subduing the action of the imaging faculty and the senses, let him practise Yoga for the purification of the heart.
With the heart serene and fearless, firm in the vow of a Brahmachâri, with the mind controlled, and ever thinking of Me, let him sit (in Yoga) having Me as his supreme goal.
When the completely controlled mind rests serenely in the Self alone, free from longing after all desires, then is one called steadfast, (in the Self).
As a lamp in a spot sheltered from the wind does not flicker,—even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self.
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
ಸುಖಮಾತ್ಯಂತಿಕಂ ಯತ್ತದ್ಬುದ್ಧಿಗ್ರಾಹ್ಯಮತೀಂದ್ರಿಯಂ। ವೇತ್ತಿ ಯತ್ರ ನ ಚೈವಾಯಂ ಸ್ಥಿತಶ್ಚಲತಿ ತತ್ತ್ವತಃ
sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam| vetti yatra na caivāyaṃ sthitaścalati tattvataḥ
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
ತಂ ವಿದ್ಯಾದ್ ದುಃಖಸಂಯೋಗವಿಯೋಗಂ ಯೋಗಸಂಜ್ಞಿತಂ। ಸ ನಿಶ್ಚಯೇನ ಯೋಕ್ತವ್ಯೋ ಯೋಗೋಽನಿರ್ವಿಣ್ಣಚೇತಸಾ
taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam| sa niścayena yoktavyo yogo'nirviṇṇacetasā
When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart.
Abandoning without reserve all desires born of Sankalpa, and completely restraining, by the mind alone, the whole group of senses from their objects in all directions;
This Yoga which has been taught by Thee, O slayer of Madhu, as characterised by evenness, I do not see (the possibility of) its lasting endurance, owing to restlessness (of the mind).
Verse 6.34 — ಚಂಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ ಪ್ರಮಾಥಿ ಬಲವದ್ದೃಢಂ। ತಸ್ಯಾಹಂ…
Verily, the mind, O Krishna, is restless, turbulent, strong, and unyielding;. I regard it quite as hard to achieve its control, as that of the wind.
Verse 6.35 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ ಮನೋ ದುರ್ನಿಗ್ರಹಂ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ ಮನೋ ದುರ್ನಿಗ್ರಹಂ ಚಲಂ। ಅಭ್ಯಾಸೇನ ತು ಕೌಂತೇಯ ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ
śrī bhagavānuvāca asaṃśayaṃ mahābāho mano durnigrahaṃ calaṃ| abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
Without doubt, O mighty-armed, the mind is restless, and difficult to control; but through practice and renunciation, O son of Kunti, it may be governed.
Verse 6.36 — ಅಸಂಯತಾತ್ಮನಾ ಯೋಗೋ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ।…
ಅಸಂಯತಾತ್ಮನಾ ಯೋಗೋ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ। ವಶ್ಯಾತ್ಮನಾ ತು ಯತತಾ ಶಕ್ಯೋಽವಾಪ್ತುಮುಪಾಯತಃ
asaṃyatātmanā yogo duṣprāpa iti me matiḥ| vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ
Yoga is hard to be attained by one of uncontrolled self: such is My conviction; but the self-controlled, striving by right means, can obtain it.
Though possessed of Shraddhâ but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna?
Having attained to the worlds of the righteous, and dwelling there for everlasting years, one fallen from Yoga reincarnates in the home of the pure and the prosperous.
Verse 6.42 — ಅಥವಾ ಯೋಗಿನಾಮೇವ ಕುಲೇ ಭವತಿ ಧೀಮತಾಂ। ಏತದ್ಧಿ…
ಅಥವಾ ಯೋಗಿನಾಮೇವ ಕುಲೇ ಭವತಿ ಧೀಮತಾಂ। ಏತದ್ಧಿ ದುರ್ಲಭತರಂ ಲೋಕೇ ಜನ್ಮ ಯದೀದೃಶಂ
The Yogi is regarded as superior to those who practise asceticism, also to those who have obtained wisdom (through the Shâstras). He is also superior to the performers of action, (enjoined in the Vedas). Therefore, be thou a Yogi, O Arjuna!
bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca| ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā
Bhumi (earth), Ap (water), Anala (fire), Vâyu (air), Kha (ether), mind, intellect, and egoism: thus is My Prakriti divided eight-fold.
Verse 7.5 — ಅಪರೇಯಮಿತಸ್ತ್ವನ್ಯಾಂ ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ ಮೇ ಪರಾಂ।…
ಅಪರೇಯಮಿತಸ್ತ್ವನ್ಯಾಂ ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ ಮೇ ಪರಾಂ। ಜೀವಭೂತಾಂ ಮಹಾಬಾಹೋ ಯಯೇದಂ ಧಾರ್ಯತೇ ಜಗತ್
apareyamitastvanyāṃ prakṛtiṃ viddhi me parām| jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat
This is the lower (Prakriti). But different from it, know thou, O mighty-armed, My higher Prakriti—the principle of self-consciousness, by which this universe is sustained.
I am the sapidity in waters, O son of Kunti; I, the radiance in the moon and the sun; I am the Om in all the Vedas, sound in Akâsha, and manhood in men.
Verse 7.9 — ಪುಣ್ಯೋ ಗಂಧಃ ಪೃಥಿವ್ಯಾಂ ಚ ತೇಜಶ್ಚಾಸ್ಮಿ ವಿಭಾವಸೌ।…
ಪುಣ್ಯೋ ಗಂಧಃ ಪೃಥಿವ್ಯಾಂ ಚ ತೇಜಶ್ಚಾಸ್ಮಿ ವಿಭಾವಸೌ। ಜೀವನಂ ಸರ್ವಭೂತೇಷು ತಪಶ್ಚಾಸ್ಮಿ ತಪಸ್ವಿಷು
puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau| jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu
I am the sweet fragrance in earth, and the brilliance in fire am I; the life in all beings, and the austerity am I in ascetics.
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye| matta eveti tānviddhi natvahaṃ teṣu te mayi
And whatever states pertaining to Sattva, and those pertaining to Rajas, and to Tamas, know them to proceed from Me alone; still I am not in them, but they are in Me.
daivī hyeṣā guṇamayī mama māyā duratyayā| māmeva ye prapadyante māyāmetāṃ taranti te
Verily, this divine illusion of Mine, constituted of the Gunas, is difficult to cross over; those who devote themselves to Me alone, cross over this illusion.
Verse 7.15 — ನ ಮಾಂ ದುಷ್ಕೃತಿನೋ ಮೂಢಾಃ ಪ್ರಪದ್ಯಂತೇ ನರಾಧಮಾಃ।…
ನ ಮಾಂ ದುಷ್ಕೃತಿನೋ ಮೂಢಾಃ ಪ್ರಪದ್ಯಂತೇ ನರಾಧಮಾಃ। ಮಾಯಯಾಪಹೃತಜ್ಞಾನಾ ಆಸುರಂ ಭಾವಮಾಶ್ರಿತಾಃ
na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ| māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ
They do not devote themselves to Me,—the evil-doers, the deluded, the lowest of men, deprived of discrimination by Mâyâ, and following the way of the Asuras.
ಚತುರ್ವಿಧಾ ಭಜಂತೇ ಮಾಂ ಜನಾಃ ಸುಕೃತಿನೋಽರ್ಜುನ। ಆರ್ತೋ ಜಿಜ್ಞಾಸುರರ್ಥಾರ್ಥೀ ಜ್ಞಾನೀ ಚ ಭರತರ್ಷಭ
caturvidhā bhajante māṃ janāḥ sukṛtino'rjuna| ārto jijñāsurarthārthī jñānī ca bharatarṣabha
Four kinds of virtuous men worship Me, O Arjuna,—the distressed, the seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the Bhâratas.
ಬಹೂನಾಂ ಜನ್ಮನಾಮಂತೇ ಜ್ಞಾನವಾನ್ಮಾಂ ಪ್ರಪದ್ಯತೇ। ವಾಸುದೇವಃ ಸರ್ವಮಿತಿ ಸ ಮಹಾತ್ಮಾ ಸುದುರ್ಲಭಃ
bahūnāṃ janmanāmante jñānavānmāṃ prapadyate| vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ
At the end of many births, the man of wisdom takes refuge in Me, realising that all this is Vâsudeva (the innermost Self). Very rare is that great soul.
Others again, deprived of discrimination by this or that desire, following this or that rite, devote themselves to other gods, led by their own natures.
By the delusion of the pairs of opposites, arising from desire and aversion, O descendant of Bharata, all beings fall into delusion at birth, O scorcher of foes.
The Imperishable is the Supreme Brahman. Its dwelling in each individual body is called Adhyâtma; the offering in sacrifice which causes the genesis and support of beings, is called Karma.
Remembering whatever object, at the end, he leaves the body, that alone is reached by him, O son of Kunti, (because) of his constant thought of that object.
With the mind not moving towards anything else, made steadfast by the method of habitual meditation, and dwelling on the Supreme, Resplendent Purusha, O son of Prithâ, one goes to Him.
The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and
The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca| mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām
Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled Om—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.
Verse 8.13 — ಓಮಿತ್ಯೇಕಾಕ್ಷರಂ ಬ್ರಹ್ಮ ವ್ಯಾಹರನ್ಮಾಮನುಸ್ಮರನ್। ಯಃ…
ಓಮಿತ್ಯೇಕಾಕ್ಷರಂ ಬ್ರಹ್ಮ ವ್ಯಾಹರನ್ಮಾಮನುಸ್ಮರನ್। ಯಃ ಪ್ರಯಾತಿ ತ್ಯಜಂದೇಹಂ ಸ ಯಾತಿ ಪರಮಾಂ ಗತಿಂ
omityekākṣaraṃ brahma vyāharanmāmanusmaran| yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim
Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled Om—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.
Reaching the highest perfection, and having attained Me, the great-souled ones are no more subject to re-birth—which is the home of pain, and ephemeral.
They who know (the true measure of) day and night, know the day of Brahmâ, which ends in a thousand Yugas, and the night which (also) ends in a thousand Yugas.
At the approach of (Brahmâ's) day, all manifestations proceed from the unmanifested state; at the approach of night, they merge verily into that alone, which is called the unmanifested.
Verse 8.19 — ಭೂತಗ್ರಾಮಃ ಸ ಏವಾಯಂ ಭೂತ್ವಾ ಭೂತ್ವಾ ಪ್ರಲೀಯತೇ।…
ಭೂತಗ್ರಾಮಃ ಸ ಏವಾಯಂ ಭೂತ್ವಾ ಭೂತ್ವಾ ಪ್ರಲೀಯತೇ। ರಾತ್ರ್ಯಾಗಮೇಽವಶಃ ಪಾರ್ಥ ಪ್ರಭವತ್ಯಹರಾಗಮೇ
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate| rātryāgame'vaśaḥ pārtha prabhavatyaharāgame
The very same multitude of beings (that existed in the preceding day of Brahmâ), being born again and again, merge, in spite of themselves, O son of Prithâ, (into the unmanifested), at the approach of night, and re-manifest at the approach of day.
avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim| yaṃ prāpya na nivartante taddhāma paramaṃ mama
What has been called Unmanifested and Imperishable, has been described as the Goal Supreme. That is My highest state, having attained which, there is no return.
Verse 8.22 — ಪುರುಷಃ ಸ ಪರಃ ಪಾರ್ಥ ಭಕ್ತ್ಯಾ ಲಭ್ಯಸ್ತ್ವನನ್ಯಯಾ।…
And that Supreme Purusha is attainable, O son of Prithâ, by whole-souled devotion to Him alone, in Whom all beings dwell, and by Whom all this is pervaded.
Now I shall tell thee, O bull of the Bhâratas, of the time (path) travelling in which, the Yogis return, (and again of that, taking which) they do not return.
ಅಗ್ನಿರ್ಜ್ಯೋತಿರಹಃ ಶುಕ್ಲಃ ಷಣ್ಮಾಸಾ ಉತ್ತರಾಯಣಂ। ತತ್ರ ಪ್ರಯಾತಾ ಗಚ್ಛಂತಿ ಬ್ರಹ್ಮ ಬ್ರಹ್ಮವಿದೋ ಜನಾಃ
agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam| tatra prayātā gacchanti brahma brahmavido janāḥ
Fire, flame, day-time, the bright fortnight, the six months of the Northern passage of the sun, taking this path, the knowers of Brahman go to Brahman.
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam| tatra cāndramasaṃ jyotiryogī prāpya nivartate
Smoke, night-time, the dark fortnight, the six months of the Southern passage of the sun—taking this path the Yogi, attaining the lunar light, returns.
Whatever meritorious effect is declared (in the Scriptures) to accrue from (the study of) the Vedas, (the performance of) Yajnas, (the practice of) austerities and gifts,—above all this rises the Yogi, having known this, and attains to the primeval, supreme Abode.
śrī bhagavānuvāca idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave| jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase'śubhāt
To thee, who dost not carp, verily shall I now declare this, the most profound knowledge, united with realisation, having known which, thou shalt be free from evil (Samsâra).
Of sciences, the highest; of profundities, the deepest; of purifiers, the supreme, is this; realisable by direct perception, endowed with (immense) merit, very easy to perform, and of an imperishable nature.
I am the Father of this world, the Mother, the Sustainer, the Grandfather; the Purifier, the (one) thing to be known, (the syllable) Om, and also the Rik, Sâman and Yajus.
The Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Origin, the Dissolution, the Substratum, the Storehouse, the Seed immutable.
The knowers of the three Vedas, worshipping Me by Yajna, drinking the Soma, and (thus) being purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the Devas, they enjoy in heaven the divine pleasures of the Devas.
te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti| eva trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante
Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go.
ananyāścintayanto māṃ ye janāḥ paryupāsate| teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham
Persons who, meditating on Me as non-separate, worship Me in all beings, to them thus ever jealously engaged, I carry what they lack and preserve what they already have.
Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me.
Thus shalt thou be freed from the bondages of actions, bearing good and evil results: with the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.
Verse 9.29 — ಸಮೋಽಹಂ ಸರ್ವಭೂತೇಷು ನ ಮೇ ದ್ವೇಷ್ಯೋಽಸ್ತಿ ನ ಪ್ರಿಯಃ।…
ಸಮೋಽಹಂ ಸರ್ವಭೂತೇಷು ನ ಮೇ ದ್ವೇಷ್ಯೋಽಸ್ತಿ ನ ಪ್ರಿಯಃ। ಯೇ ಭಜಂತಿ ತು ಮಾಂ ಭಕ್ತ್ಯಾ ಮಯಿ ತೇ ತೇಷು ಚಾಪ್ಯಹಂ
samo'haṃ sarvabhūteṣu na me dveṣyo'sti na priyaḥ| ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham
I am the same to all beings: to Me there is none hateful or dear. But those who worship Me with devotion, are in Me, and I too am in them.
For, taking refuge in Me, they also, O son of Prithâ, who might be of inferior birth,—women, Vaishyas, as well as Sudras,—even they attain to the Supreme Goal.
Fill thy mind with Me, be My devotee, sacrifice unto Me, bow down to Me; thus having made thy heart steadfast in Me, taking Me as the Supreme Goal, thou shalt come to Me.
10. ವಿಭೂತಿಯೋಗ
10. ವಿಭೂತಿಯೋಗ
10. vibhūtiyoga
Yoga through Appreciating the Infinite Opulences of God
Verse 10.1 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಭೂಯ ಏವ ಮಹಾಬಾಹೋ ಶ್ರೃಣು ಮೇ ಪರಮಂ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಭೂಯ ಏವ ಮಹಾಬಾಹೋ ಶ್ರೃಣು ಮೇ ಪರಮಂ ವಚಃ। ಯತ್ತೇಽಹಂ ಪ್ರೀಯಮಾಣಾಯ ವಕ್ಷ್ಯಾಮಿ ಹಿತಕಾಮ್ಯಯಾ
śrī bhagavānuvāca bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ| yatte'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā
Again, O mighty-armed, do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who art delighted (to hear Me).
Verse 10.2 — ನ ಮೇ ವಿದುಃ ಸುರಗಣಾಃ ಪ್ರಭವಂ ನ ಮಹರ್ಷಯಃ। ಅಹಮಾದಿರ್ಹಿ…
ನ ಮೇ ವಿದುಃ ಸುರಗಣಾಃ ಪ್ರಭವಂ ನ ಮಹರ್ಷಯಃ। ಅಹಮಾದಿರ್ಹಿ ದೇವಾನಾಂ ಮಹರ್ಷೀಣಾಂ ಚ ಸರ್ವಶಃ
na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ| ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ
Neither the hosts of Devas, nor the great Rishis, know My origin, for in every way I am the source of all the Devas and the great Rishis.
Verse 10.3 — ಯೋ ಮಾಮಜಮನಾದಿಂ ಚ ವೇತ್ತಿ ಲೋಕಮಹೇಶ್ವರಂ। ಅಸಮ್ಮೂಢಃ ಸ…
ಯೋ ಮಾಮಜಮನಾದಿಂ ಚ ವೇತ್ತಿ ಲೋಕಮಹೇಶ್ವರಂ। ಅಸಮ್ಮೂಢಃ ಸ ಮರ್ತ್ಯೇಷು ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ
yo māmajamanādiṃ ca vetti lokamaheśvaram| asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate
He who knows Me, birthless and beginningless, the great Lord of worlds—he, among mortals, is undeluded, he is freed from all sins.
Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone.
Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone.
The seven great Rishis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world.
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ| so'vikampena yogena yujyate nātra saṃśayaḥ
He who in reality knows these manifold manifestations of My being and (this) Yoga power of Mine, becomes established in the unshakable Yoga; there is no doubt about it.
ಮಚ್ಚಿತ್ತಾ ಮದ್ಗತಪ್ರಾಣಾ ಬೋಧಯಂತಃ ಪರಸ್ಪರಂ। ಕಥಯಂತಶ್ಚ ಮಾಂ ನಿತ್ಯಂ ತುಷ್ಯಂತಿ ಚ ರಮಂತಿ ಚ
maccittā madgataprāṇā bodhayantaḥ parasparam| kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca
With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted.
The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me.
ಆಹುಸ್ತ್ವಾಮೃಷಯಃ ಸರ್ವೇ ದೇವರ್ಷಿರ್ನಾರದಸ್ತಥಾ। ಅಸಿತೋ ದೇವಲೋ ವ್ಯಾಸಃ ಸ್ವಯಂ ಚೈವ ಬ್ರವೀಷಿ ಮೇ
āhustvāmṛṣayaḥ sarve devarṣirnāradastathā| asito devalo vyāsaḥ svayaṃ caiva bravīṣi me
The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me.
Speak to me again in detail, Jnanârdana, of Thy Yoga-powers and attributes; for I am never satiated in hearing the ambrosia (of Thy speech).
Verse 10.19 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಹಂತ ತೇ ಕಥಯಿಷ್ಯಾಮಿ ದಿವ್ಯಾ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಹಂತ ತೇ ಕಥಯಿಷ್ಯಾಮಿ ದಿವ್ಯಾ ಹ್ಯಾತ್ಮವಿಭೂತಯಃ। ಪ್ರಾಧಾನ್ಯತಃ ಕುರುಶ್ರೇಷ್ಠ ನಾಸ್ತ್ಯಂತೋ ವಿಸ್ತರಸ್ಯ ಮೇ
śrī bhagavānuvāca hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ| prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me
I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation.
Of the great Rishis I am Bhrigu; of words I am the one syllable Om; of Yajnas I am the Yajna of Japa (silent repetition); of immovable things the Himâlaya.
Verse 10.26 — ಅಶ್ವತ್ಥಃ ಸರ್ವವೃಕ್ಷಾಣಾಂ ದೇವರ್ಷೀಣಾಂ ಚ ನಾರದಃ।…
ಅಶ್ವತ್ಥಃ ಸರ್ವವೃಕ್ಷಾಣಾಂ ದೇವರ್ಷೀಣಾಂ ಚ ನಾರದಃ। ಗಂಧರ್ವಾಣಾಂ ಚಿತ್ರರಥಃ ಸಿದ್ಧಾನಾಂ ಕಪಿಲೋ ಮುನಿಃ
aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ| gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ
Of all trees (I am) the Ashvattha, and Nârada of Deva-Rishis; Chitraratha of Gandharvas am I, and the Muni Kapila of the perfected ones.
Of letters the letter A am I, and Dvandva of all compounds; I alone am the inexhaustible Time, I the Sustainer (by dispensing fruits of actions) All-formed.
And I am the all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine qualities (I am) Fame, Prosperity (or beauty), Inspiration, Memory, Intelligence, Constancy and Forbearance.
Of punishers I am the sceptre; of those who seek to conquer, I am statesmanship; and also of things secret I am silence, and the knowledge of knowers am I.
Verse 10.39 — ಯಚ್ಚಾಪಿ ಸರ್ವಭೂತಾನಾಂ ಬೀಜಂ ತದಹಮರ್ಜುನ। ನ ತದಸ್ತಿ…
ಯಚ್ಚಾಪಿ ಸರ್ವಭೂತಾನಾಂ ಬೀಜಂ ತದಹಮರ್ಜುನ। ನ ತದಸ್ತಿ ವಿನಾ ಯತ್ಸ್ಯಾನ್ಮಯಾ ಭೂತಂ ಚರಾಚರಂ
yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna| na tadasti vinā yatsyānmayā bhūtaṃ carācaram
And whatsoever is the seed of all beings, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me.
ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram| mama dehe guḍākeśa yaccānyaddraṣṭumicchasi
See now, O Gudâkesha, in this My body, the whole universe centred in one,—including the moving and the unmoving,—and all else that thou desirest to see.
Verse 11.8 — ನ ತು ಮಾಂ ಶಕ್ಯಸೇ ದ್ರಷ್ಟುಮನೇನೈವ ಸ್ವಚಕ್ಷುಷಾ।…
ನ ತು ಮಾಂ ಶಕ್ಯಸೇ ದ್ರಷ್ಟುಮನೇನೈವ ಸ್ವಚಕ್ಷುಷಾ। ದಿವ್ಯಂ ದದಾಮಿ ತೇ ಚಕ್ಷುಃ ಪಶ್ಯ ಮೇ ಯೋಗಮೈಶ್ವರಂ
na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā| divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram
But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme.
I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents.
ಅನೇಕಬಾಹೂದರವಕ್ತ್ರನೇತ್ರಂ ಪಶ್ಯಾಮಿ ತ್ವಾಂ ಸರ್ವತೋಽನಂತರೂಪಂ। ನಾಂತಂ ನ ಮಧ್ಯಂ ನ ಪುನಸ್ತವಾದಿಂ ಪಶ್ಯಾಮಿ ವಿಶ್ವೇಶ್ವರ ವಿಶ್ವರೂಪ
anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato'nantarūpam| nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa
I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form.
I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable.
Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe;. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient. Purusha, I ween.
I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance.
The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One.
Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; May it be well! thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns.
Verse 11.22 — ರುದ್ರಾದಿತ್ಯಾ ವಸವೋ ಯೇ ಚ ಸಾಧ್ಯಾ ವಿಶ್ವೇಽಶ್ಿವನೌ…
Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks,—the worlds are terrified, and so am I.
ನಭಃಸ್ಪೃಶಂ ದೀಪ್ತಮನೇಕವರ್ಣಂ ವ್ಯಾತ್ತಾನನಂ ದೀಪ್ತವಿಶಾಲನೇತ್ರಂ। ದೃಷ್ಟ್ವಾ ಹಿ ತ್ವಾಂ ಪ್ರವ್ಯಥಿತಾಂತರಾತ್ಮಾ ಧೃತಿಂ ನ ವಿಂದಾಮಿ ಶಮಂ ಚ ವಿಷ್ಣೋ
nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram| dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu.
Verse 11.25 — ದಂಷ್ಟ್ರಾಕರಾಲಾನಿ ಚ ತೇ ಮುಖಾನಿ ದೃಷ್ಟ್ವೈವ…
ದಂಷ್ಟ್ರಾಕರಾಲಾನಿ ಚ ತೇ ಮುಖಾನಿ ದೃಷ್ಟ್ವೈವ ಕಾಲಾನಲಸನ್ನಿಭಾನಿ। ದಿಶೋ ನ ಜಾನೇ ನ ಲಭೇ ಚ ಶರ್ಮ ಪ್ರಸೀದ ದೇವೇಶ ಜಗನ್ನಿವಾಸ
daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni| diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa
Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe.
Verse 11.26 — ಅಮೀ ಚ ತ್ವಾಂ ಧೃತರಾಷ್ಟ್ರಸ್ಯ ಪುತ್ರಾಃ ಸರ್ವೇ…
And into Thee are rushing all these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sûta's son (Karna), together with the chief warriors of our side as well,—
vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni| kecidvilagnā daśanāntareṣu saṃdṛśyante cūrṇitairuttamāṅgaiḥ
They are hurrying into Thy fearful mouths terrible with tusks. Some are seen sticking in the gaps between Thy teeth, with their heads crushed to powder.
Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling
Verse 11.31 — ಆಖ್ಯಾಹಿ ಮೇ ಕೋ ಭವಾನುಗ್ರರೂಪೋ ನಮೋಽಸ್ತು ತೇ ದೇವವರ…
ಆಖ್ಯಾಹಿ ಮೇ ಕೋ ಭವಾನುಗ್ರರೂಪೋ ನಮೋಽಸ್ತು ತೇ ದೇವವರ ಪ್ರಸೀದ। ವಿಜ್ಞಾತುಮಿಚ್ಛಾಮಿ ಭವಂತಮಾದ್ಯಂ ನ ಹಿ ಪ್ರಜಾನಾಮಿ ತವ ಪ್ರವೃತ್ತಿಂ
ākhyāhi me ko bhavānugrarūpo namo'stu te devavara prasīda| vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim
Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose.
Verse 11.32 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಕಾಲೋಽಸ್ಮಿ ಲೋಕಕ್ಷಯಕೃತ್ಪ್ರವೃದ್ಧೋ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಕಾಲೋಽಸ್ಮಿ ಲೋಕಕ್ಷಯಕೃತ್ಪ್ರವೃದ್ಧೋ ಲೋಕಾನ್ಸಮಾಹರ್ತುಮಿಹ ಪ್ರವೃತ್ತಃ। ಋತೇಽಪಿ ತ್ವಾಂ ನ ಭವಿಷ್ಯಂತಿ ಸರ್ವೇ ಯೇಽವಸ್ಥಿತಾಃ ಪ್ರತ್ಯನೀಕೇಷು ಯೋಧಾಃ
I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live.
Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna).
Verse 11.34 — ದ್ರೋಣಂ ಚ ಭೀಷ್ಮಂ ಚ ಜಯದ್ರಥಂ ಚ ಕರ್ಣಂ ತಥಾಽನ್ಯಾನಪಿ…
ದ್ರೋಣಂ ಚ ಭೀಷ್ಮಂ ಚ ಜಯದ್ರಥಂ ಚ ಕರ್ಣಂ ತಥಾಽನ್ಯಾನಪಿ ಯೋಧವೀರಾನ್। ಮಯಾ ಹತಾಂಸ್ತ್ವಂ ಜಹಿ ಮಾ ವ್ಯಥಿಷ್ಠಾ ಯುಧ್ಯಸ್ವ ಜೇತಾಸಿ ರಣೇ ಸಪತ್ನಾನ್
droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathā'nyānapi yodhavīrān| mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān
Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors,—
It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration.
Verse 11.37 — ಕಸ್ಮಾಚ್ಚ ತೇ ನ ನಮೇರನ್ಮಹಾತ್ಮನ್ ಗರೀಯಸೇ…
ಕಸ್ಮಾಚ್ಚ ತೇ ನ ನಮೇರನ್ಮಹಾತ್ಮನ್ ಗರೀಯಸೇ ಬ್ರಹ್ಮಣೋಽಪ್ಯಾದಿಕರ್ತ್ರೇ। ಅನಂತ ದೇವೇಶ ಜಗನ್ನಿವಾಸ ತ್ವಮಕ್ಷರಂ ಸದಸತ್ತತ್ಪರಂ ಯತ್
kasmācca te na nameranmahātman garīyase brahmaṇo'pyādikartre| ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat
And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them).
Verse 11.38 — ತ್ವಮಾದಿದೇವಃ ಪುರುಷಃ ಪುರಾಣ ಸ್ತ್ವಮಸ್ಯ ವಿಶ್ವಸ್ಯ ಪರಂ…
ತ್ವಮಾದಿದೇವಃ ಪುರುಷಃ ಪುರಾಣ ಸ್ತ್ವಮಸ್ಯ ವಿಶ್ವಸ್ಯ ಪರಂ ನಿಧಾನಂ। ವೇತ್ತಾಸಿ ವೇದ್ಯಂ ಚ ಪರಂ ಚ ಧಾಮ ತ್ವಯಾ ತತಂ ವಿಶ್ವಮನಂತರೂಪ
tvamādidevaḥ puruṣaḥ purāṇa stvamasya viśvasya paraṃ nidhānam| vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa
Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form.
namaḥ purastādatha pṛṣṭhataste namo'stu te sarvata eva sarva| anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato'si sarvaḥ
Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All.
sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti| ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi
Whatever I have presumptuously said from carelessness or love, addressing Thee as, O Krishna, O Yâdava, O friend, regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company—
Whatever I have presumptuously said from carelessness or love, addressing Thee as, O Krishna, O Yâdava, O friend, regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company—
ಪಿತಾಸಿ ಲೋಕಸ್ಯ ಚರಾಚರಸ್ಯ ತ್ವಮಸ್ಯ ಪೂಜ್ಯಶ್ಚ ಗುರುರ್ಗರೀಯಾನ್। ನ ತ್ವತ್ಸಮೋಽಸ್ತ್ಯಭ್ಯಧಿಕಃ ಕುತೋಽನ್ಯೋ ಲೋಕತ್ರಯೇಽಪ್ಯಪ್ರತಿಮಪ್ರಭಾವ
pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān| na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva
Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O. Thou of power incomparable?
Verse 11.44 — ತಸ್ಮಾತ್ಪ್ರಣಮ್ಯ ಪ್ರಣಿಧಾಯ ಕಾಯಂ ಪ್ರಸಾದಯೇ…
So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva.
ಅದೃಷ್ಟಪೂರ್ವಂ ಹೃಷಿತೋಽಸ್ಮಿ ದೃಷ್ಟ್ವಾ ಭಯೇನ ಚ ಪ್ರವ್ಯಥಿತಂ ಮನೋ ಮೇ। ತದೇವ ಮೇ ದರ್ಶಯ ದೇವ ರೂಪಂ ಪ್ರಸೀದ ದೇವೇಶ ಜಗನ್ನಿವಾಸ
adṛṣṭapūrvaṃ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṃ mano me| tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa
Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe.
Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else.
Verse 11.48 — ನ ವೇದಯಜ್ಞಾಧ್ಯಯನೈರ್ನ ದಾನೈ ರ್ನ ಚ ಕ್ರಿಯಾಭಿರ್ನ…
ನ ವೇದಯಜ್ಞಾಧ್ಯಯನೈರ್ನ ದಾನೈ ರ್ನ ಚ ಕ್ರಿಯಾಭಿರ್ನ ತಪೋಭಿರುಗ್ರೈಃ। ಏವಂರೂಪಃ ಶಕ್ಯ ಅಹಂ ನೃಲೋಕೇ ದ್ರಷ್ಟುಂ ತ್ವದನ್ಯೇನ ಕುರುಪ್ರವೀರ
na vedayajñādhyayanairna dānai rna ca kriyābhirna tapobhirugraiḥ| evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra
Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals,
ಮಾ ತೇ ವ್ಯಥಾ ಮಾ ಚ ವಿಮೂಢಭಾವೋ ದೃಷ್ಟ್ವಾ ರೂಪಂ ಘೋರಮೀದೃಙ್ಮಮೇದಂ। ವ್ಯಪೇತಭೀಃ ಪ್ರೀತಮನಾಃ ಪುನಸ್ತ್ವಂ ತದೇವ ಮೇ ರೂಪಮಿದಂ ಪ್ರಪಶ್ಯ
mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam| vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya
Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine.
So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified.
ಮತ್ಕರ್ಮಕೃನ್ಮತ್ಪರಮೋ ಮದ್ಭಕ್ತಃ ಸಂಗವರ್ಜಿತಃ। ನಿರ್ವೈರಃ ಸರ್ವಭೂತೇಷು ಯಃ ಸ ಮಾಮೇತಿ ಪಾಂಡವ
matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ| nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava
He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava.
arjuna uvāca evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate| yecāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ
Those devotees who, ever-steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested,—which of them are better versed in Yoga?
Verse 12.2 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಮಯ್ಯಾವೇಶ್ಯ ಮನೋ ಯೇ ಮಾಂ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಮಯ್ಯಾವೇಶ್ಯ ಮನೋ ಯೇ ಮಾಂ ನಿತ್ಯಯುಕ್ತಾ ಉಪಾಸತೇ। ಶ್ರದ್ಧಯಾ ಪರಯೋಪೇತಾಸ್ತೇ ಮೇ ಯುಕ್ತತಮಾ ಮತಾಃ
śrī bhagavānuvāca mayyāveśya mano ye māṃ nityayuktā upāsate| śraddhayā parayopetāste me yuktatamā matāḥ
Those who, fixing their mind on Me, worship Me, ever-steadfast, and endowed with supreme Shraddhâ, they in My opinion are the best versed in Yoga.
ಯೇ ತ್ವಕ್ಷರಮನಿರ್ದೇಶ್ಯಮವ್ಯಕ್ತಂ ಪರ್ಯುಪಾಸತೇ। ಸರ್ವತ್ರಗಮಚಿಂತ್ಯಂ ಚ ಕೂಟಸ್ಥಮಚಲಂ ಧ್ರುವಂ
ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate| sarvatragamacintyaṃ ca kūṭasthamacalaṃ dhruvam
But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself.
saṃniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ| te prāpnuvanti māmeva sarvabhūtahite ratāḥ
But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself.
If also thou art unable to practise Abhyâsa, be thou intent on doing actions -for My sake. Even by doing actions for My sake, thou shalt attain perfection.
adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca| nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī
He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of 'I and mine,' even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.
ಸಂತುಷ್ಟಃ ಸತತಂ ಯೋಗೀ ಯತಾತ್ಮಾ ದೃಢನಿಶ್ಚಯಃ। ಮಯ್ಯರ್ಪಿತಮನೋಬುದ್ಧಿರ್ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ
santuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ| mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ
He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of 'I and mine,' even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.
ಅನಪೇಕ್ಷಃ ಶುಚಿರ್ದಕ್ಷ ಉದಾಸೀನೋ ಗತವ್ಯಥಃ। ಸರ್ವಾರಂಭಪರಿತ್ಯಾಗೀ ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ
anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ| sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ
He who is free from dependence, who is pure, prompt, unconcerned, untroubled, renouncing every undertaking,—he who is thus devoted to Me, is dear to Me.
Verse 12.17 — ಯೋ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನ…
ಯೋ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನ ಕಾಂಕ್ಷತಿ। ಶುಭಾಶುಭಪರಿತ್ಯಾಗೀ ಭಕ್ಿತಮಾನ್ಯಃ ಸ ಮೇ ಪ್ರಿಯಃ
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati| śubhāśubhaparityāgī bhakitamānyaḥ sa me priyaḥ
He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, he is dear to Me.
Verse 12.18 — ಸಮಃ ಶತ್ರೌ ಚ ಮಿತ್ರೇ ಚ ತಥಾ ಮಾನಾಪಮಾನಯೋಃ।ಶೀತೋಷ್ಣಸುಖದ…
ಸಮಃ ಶತ್ರೌ ಚ ಮಿತ್ರೇ ಚ ತಥಾ ಮಾನಾಪಮಾನಯೋಃ। ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ ಸಂಗವಿವರ್ಜಿತಃ
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ| śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ
He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me.
He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me.
ಯೇ ತು ಧರ್ಮ್ಯಾಮೃತಮಿದಂ ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ। ಶ್ರದ್ದಧಾನಾ ಮತ್ಪರಮಾ ಭಕ್ತಾಸ್ತೇಽತೀವ ಮೇ ಪ್ರಿಯಾಃ
ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate| śraddadhānā matparamā bhaktāste'tīva me priyāḥ
And they who follow this Immortal Dharma, as described above, endued with Shraddhâ, regarding Me as the Supreme Goal, and devoted,—they are exceedingly dear to Me.
13. ಕ್ಷೇತ್ರ-ಕ್ಷೇತ್ರಜ್ಞವಿಭಾಗಯೋಗ
13. ಕ್ಷೇತ್ರ-ಕ್ಷೇತ್ರಜ್ಞವಿಭಾಗಯೋಗ
13. kṣetra-kṣetrajñavibhāgayoga
Yoga through Distinguishing the Field and the Knower of the Field
Arjuna said: I wish to know, O Keśava, of Prakṛti (Nature) and Puruṣa (Spirit), of the Field (Kṣetra) and the Knower of the Field (Kṣetrajña), and of knowledge and the object of knowledge.
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata| kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama
Me do thou also know, O descendant of Bharata, to be Kshetrajna in all Kshetras. The knowledge of Kshetra and Kshetrajna is considered by Me to be the knowledge.
Verse 13.4 — ತತ್ಕ್ಷೇತ್ರಂ ಯಚ್ಚ ಯಾದೃಕ್ ಚ ಯದ್ವಿಕಾರಿ ಯತಶ್ಚ ಯತ್।ಸ…
ತತ್ಕ್ಷೇತ್ರಂ ಯಚ್ಚ ಯಾದೃಕ್ ಚ ಯದ್ವಿಕಾರಿ ಯತಶ್ಚ ಯತ್। ಸ ಚ ಯೋ ಯತ್ಪ್ರಭಾವಶ್ಚ ತತ್ಸಮಾಸೇನ ಮೇ ಶ್ರೃಣು
tatkṣetraṃ yacca yādṛk ca yadvikāri yataśca yat| sa ca yo yatprabhāvaśca tatsamāsena me śrṛṇu
What the Kshetra is, what its properties are, what are its modifications, what effects arise from what causes, and also who He is and what His powers are, that hear from Me in brief.
(This truth) has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning, and convincing.
ಮಹಾಭೂತಾನ್ಯಹಂಕಾರೋ ಬುದ್ಧಿರವ್ಯಕ್ತಮೇವ ಚ। ಇಂದ್ರಿಯಾಣಿ ದಶೈಕಂ ಚ ಪಂಚ ಚೇಂದ್ರಿಯಗೋಚರಾಃ
mahābhūtānyahaṅkāro buddhiravyaktameva ca| indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ
The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the, aggregate, intelligence, fortitude,—the Kshetra has been thus briefly described with its modifications.
The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the, aggregate, intelligence, fortitude,—the Kshetra has been thus briefly described with its modifications.
ಅಸಕ್ಿತರನಭಿಷ್ವಂಗಃ ಪುತ್ರದಾರಗೃಹಾದಿಷು। ನಿತ್ಯಂ ಚ ಸಮಚಿತ್ತತ್ವಮಿಷ್ಟಾನಿಷ್ಟೋಪಪತ್ತಿಷು
asakitaranabhiṣvaṅgaḥ putradāragṛhādiṣu| nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu
Non-attachment, non-identification of self with son, wife, home, and the rest, and constant even-mindedness in the occurrence of the desirable and the un-undesirable;
Constant application to spiritual knowledge, understanding of the end of true knowledge: this is declared to be knowledge, and what is opposed to it is ignorance.
ಜ್ಞೇಯಂ ಯತ್ತತ್ಪ್ರವಕ್ಷ್ಯಾಮಿ ಯಜ್ಜ್ಞಾತ್ವಾಽಮೃತಮಶ್ನುತೇ। ಅನಾದಿಮತ್ಪರಂ ಬ್ರಹ್ಮ ನ ಸತ್ತನ್ನಾಸದುಚ್ಯತೇ
jñeyaṃ yattatpravakṣyāmi yajjñātvā'mṛtamaśnute| anādimatparaṃ brahma na sattannāsaducyate
I shall describe that which has to be known, knowing which one attains to immortality, the beginningless Supreme Brahman. It is called neither being nor non-being.
The Light even of lights, It is said to be beyond darkness; Knowledge, and the One Thing to be known, the Goal of' knowledge, dwelling in the hearts of all.
In the production of the body and the senses, Prakriti is said to be the cause; in the experience of pleasure and pain, Purusha is said to be the cause.
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān| kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu
Purusha seated in Prakriti, experiences the Gunas born of Prakriti; the reason of his birth in good and evil wombs is his attachment to the Gunas.
Verse 13.23 — ಉಪದ್ರಷ್ಟಾಽನುಮಂತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ…
ಉಪದ್ರಷ್ಟಾಽನುಮಂತಾ ಚ ಭರ್ತಾ ಭೋಕ್ತಾ ಮಹೇಶ್ವರಃ। ಪರಮಾತ್ಮೇತಿ ಚಾಪ್ಯುಕ್ತೋ ದೇಹೇಽಸ್ಮಿನ್ಪುರುಷಃ ಪರಃ
upadraṣṭā'numantā ca bhartā bhoktā maheśvaraḥ| paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ
And the Supreme Purusha in this body is also called the Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self.
Verse 13.24 — ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಂ ಪ್ರಕೃತಿಂ ಚ ಗುಣೈಃಸಹ।ಸರ್ವಥಾ…
ಯ ಏವಂ ವೇತ್ತಿ ಪುರುಷಂ ಪ್ರಕೃತಿಂ ಚ ಗುಣೈಃಸಹ। ಸರ್ವಥಾ ವರ್ತಮಾನೋಽಪಿ ನ ಸ ಭೂಯೋಽಭಿಜಾಯತೇ
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥsaha| sarvathā vartamāno'pi na sa bhūyo'bhijāyate
He who thus knows the Purusha and Prakriti together with the Gunas, whatever his life, is not born again.
ಕ್ಷೇತ್ರಕ್ಷೇತ್ರಜ್ಞಯೋರೇವಮಂತರಂ ಜ್ಞಾನಚಕ್ಷುಷಾ। ಭೂತಪ್ರಕೃತಿಮೋಕ್ಷಂ ಚ ಯೇ ವಿದುರ್ಯಾಂತಿ ತೇ ಪರಂ
kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā| bhūtaprakṛtimokṣaṃ ca ye viduryānti te param
They who thus with the eye of knowledge perceive the distinction between the Kshetra and the Kshetrajna, and also the emancipation from the Prakriti of beings, they go to the Supreme.
14. ಗುಣತ್ರಯವಿಭಾಗಯೋಗ
14. ಗುಣತ್ರಯವಿಭಾಗಯೋಗ
14. guṇatrayavibhāgayoga
Yoga through Understanding the Three Modes of Material Nature
Verse 14.1 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಪರಂ ಭೂಯಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಜ್ಞಾನಾನಾಂ…
Again shall I tell thee that supreme knowledge which is above all knowledge, having known which all the Munis have attained to high perfection after this life.
ಇದಂ ಜ್ಞಾನಮುಪಾಶ್ರಿತ್ಯ ಮಮ ಸಾಧರ್ಮ್ಯಮಾಗತಾಃ। ಸರ್ಗೇಽಪಿ ನೋಪಜಾಯಂತೇ ಪ್ರಲಯೇ ನ ವ್ಯಥಂತಿ ಚ
idaṃ jñānamupāśritya mama sādharmyamāgatāḥ| sarge'pi nopajāyante pralaye na vyathanti ca
They who having devoted themselves to this knowledge, have attained to My Being, are neither born at the time of creation, nor are they troubled at the time of dissolution.
Verse 14.3 — ಮಮ ಯೋನಿರ್ಮಹದ್ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ ಗರ್ಭಂ…
ಮಮ ಯೋನಿರ್ಮಹದ್ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ ಗರ್ಭಂ ದಧಾಮ್ಯಹಂ। ಸಂಭವಃ ಸರ್ವಭೂತಾನಾಂ ತತೋ ಭವತಿ ಭಾರತ
mama yonirmahadbrahma tasmin garbhaṃ dadhāmyaham| saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata
My womb is the great Prakriti; in that I place the germ; from thence, O descendant of Bharata, is the birth of all beings.
And know Tamas to be born of ignorance, stupefying all embodied beings; it binds fast, O descendant of Bharata, by miscomprehension, indolence, and sleep.
Sattva attaches to happiness, and Rajas to action, O descendant of Bharata; while Tamas, verily, shrouding discrimination, attaches to miscomprehension.
The embodied one having gone beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
By what marks, O Lord, is he (known) who has gone beyond these three Gunas? What is his conduct, and how does he pass beyond these three Gunas?
Verse 14.22 — ಶ್ರೀ ಭಗವಾನುವಾಚ ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಮೇವ ಚ…
ಶ್ರೀ ಭಗವಾನುವಾಚ ಪ್ರಕಾಶಂ ಚ ಪ್ರವೃತ್ತಿಂ ಚ ಮೋಹಮೇವ ಚ ಪಾಂಡವ। ನ ದ್ವೇಷ್ಟಿ ಸಂಪ್ರವೃತ್ತಾನಿ ನ ನಿವೃತ್ತಾನಿ ಕಾಂಕ್ಷತಿ
śrī bhagavānuvāca prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava| na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati
He who hates not the appearance of light, (the effect of Sattva), activity (the effect of Rajas), and delusion (the effect of Tamas), (in his own mind), O Pândava, nor longs for them when absent;
Verse 14.23 — ಉದಾಸೀನವದಾಸೀನೋ ಗುಣೈರ್ಯೋ ನ ವಿಚಾಲ್ಯತೇ।ಗುಣಾ ವರ್ತಂತ…
ಉದಾಸೀನವದಾಸೀನೋ ಗುಣೈರ್ಯೋ ನ ವಿಚಾಲ್ಯತೇ। ಗುಣಾ ವರ್ತಂತ ಇತ್ಯೇವ ಯೋಽವತಿಷ್ಠತಿ ನೇಂಗತೇ
udāsīnavadāsīno guṇairyo na vicālyate| guṇā vartanta ityeva yo'vatiṣṭhati neṅgate
He who, sitting like one unconcerned, is moved not by the Gunas, who, knowing that the Gunas operate, is Self-centred and swerves not;
Alike in pleasure and pain, Self-abiding, regarding a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in censure and, praise;
Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of man stretch forth the roots, action.
Verse 15.3 — ನ ರೂಪಮಸ್ಯೇಹ ತಥೋಪಲಭ್ಯತೇ ನಾಂತೋ ನ ಚಾದಿರ್ನ ಚ…
ನ ರೂಪಮಸ್ಯೇಹ ತಥೋಪಲಭ್ಯತೇ ನಾಂತೋ ನ ಚಾದಿರ್ನ ಚ ಸಂಪ್ರತಿಷ್ಠಾ। ಅಶ್ವತ್ಥಮೇನಂ ಸುವಿರೂಢಮೂಲ ಮಸಂಗಶಸ್ತ್ರೇಣ ದೃಢೇನ ಛಿತ್ತ್ವಾ
na rūpamasyeha tathopalabhyate nānto na cādirna ca saṃpratiṣṭhā| aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā
Its form is not here perceived as such, neither its end, nor its origin, nor its foundation nor resting-place. Having cut asunder this firmly-rooted Aswattha with the strong sword of non-attachment,—
Verse 15.4 — ತತಃ ಪದಂ ತತ್ಪರಿಮಾರ್ಗಿತವ್ಯ ಯಸ್ಮಿನ್ಗತಾ ನ ನಿವರ್ತಂತಿ…
Then that Goal should be sought for, going whither none returns again. (Thinking) 'I seek refuge in that Primeval Purusha whence streamed forth the ancient energy (or activity).'
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ| dvandvairvimuktāḥ sukhaduḥkhasaṃjñai rgacchantyamūḍhāḥ padamavyayaṃ tat
Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.
Verse 15.6 — ನ ತದ್ಭಾಸಯತೇ ಸೂರ್ಯೋ ನ ಶಶಾಂಕೋ ನ ಪಾವಕಃ।ಯದ್ಗತ್ವಾ ನ…
ನ ತದ್ಭಾಸಯತೇ ಸೂರ್ಯೋ ನ ಶಶಾಂಕೋ ನ ಪಾವಕಃ। ಯದ್ಗತ್ವಾ ನ ನಿವರ್ತಂತೇ ತದ್ಧಾಮ ಪರಮಂ ಮಮ
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ| yadgatvā na nivartante taddhāma paramaṃ mama
That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not.
Him while transmigrating from one body to another, or residing (in the same) or experiencing, or when united with the Gunas,—the deluded do not see; but those who have the eye of wisdom behold Him.
I am centred in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedânta, and the Knower of the Veda am I.
ಯಸ್ಮಾತ್ಕ್ಷರಮತೀತೋಽಹಮಕ್ಷರಾದಪಿ ಚೋತ್ತಮಃ। ಅತೋಽಸ್ಮಿ ಲೋಕೇ ವೇದೇ ಚ ಪ್ರಥಿತಃ ಪುರುಷೋತ್ತಮಃ
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ| ato'smi loke vede ca prathitaḥ puruṣottamaḥ
As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as the Purushottama, (the Highest Purusha).
Fearlessness, purity of heart, steadfastness in knowledge and Yoga; almsgiving, control of the senses, Yajna, reading of the Shâstras, austerity, uprightness;
Non-injury, truth, absence of anger, renunciation, tranquillity, absence of calumny, compassion to beings, un-covetousness, gentleness, modesty, absence of fickleness;
dvau bhūtasargau loke'smin daiva āsura eva ca| daivo vistaraśaḥ prokta āsuraṃ pārtha me śrṛṇu
There are two types of beings this world, the divine and the Asurika. The divine have been described at length; hear from Me, O Pârtha, of the Asurika.
Verse 16.7 — ಪ್ರವೃತ್ತಿಂ ಚ ನಿವೃತ್ತಿಂ ಚ ಜನಾ ನ ವಿದುರಾಸುರಾಃ।ನ…
ಪ್ರವೃತ್ತಿಂ ಚ ನಿವೃತ್ತಿಂ ಚ ಜನಾ ನ ವಿದುರಾಸುರಾಃ। ನ ಶೌಚಂ ನಾಪಿ ಚಾಚಾರೋ ನ ಸತ್ಯಂ ತೇಷು ವಿದ್ಯತೇ
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ| na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate
The persons of Asurika nature know not what to do and what to refrain from; neither is purity found in them nor good conduct, nor truth.
Self-conceited, haughty, filled with the pride and intoxication of wealth, they perform sacrifices in name, out of ostentation, disregarding ordinance;
Verse 16.18 — ಅಹಂಕಾರಂ ಬಲಂ ದರ್ಪಂ ಕಾಮಂ ಕ್ರೋಧಂ ಚ…
ಅಹಂಕಾರಂ ಬಲಂ ದರ್ಪಂ ಕಾಮಂ ಕ್ರೋಧಂ ಚ ಸಂಶ್ರಿತಾಃ। ಮಾಮಾತ್ಮಪರದೇಹೇಷು ಪ್ರದ್ವಿಷಂತೋಽಭ್ಯಸೂಯಕಾಃ
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ| māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ
Possessed of egoism, power, insolence, lust and wrath, these malignant people hate Me (the Self within) in their own bodies and those of others.
tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau| jñātvā śāstravidhānoktaṃ karma kartumihārhasi
So let the Shâstra be thy authority in ascertaining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the Shâstra, thou shouldst act here.
17. ಶ್ರದ್ಧಾತ್ರಯವಿಭಾಗಯೋಗ
17. ಶ್ರದ್ಧಾತ್ರಯವಿಭಾಗಯೋಗ
17. śraddhātrayavibhāgayoga
Yoga through Discerning the Three Divisions of Faith
arjuna uvāca ye śāstravidhimutsṛjya yajante śraddhayā'nvitāḥ| teṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ
Those who setting aside the ordinance of the Shâstra, perform sacrifice with Shraddhâ, what is their condition, O Krishna? (Is it) Sattva, Rajas or Tamas?
Verse 17.2 — ಶ್ರೀ ಭಗವಾನುವಾಚ ತ್ರಿವಿಧಾ ಭವತಿ ಶ್ರದ್ಧಾ ದೇಹಿನಾಂ ಸಾ…
sattvānurūpā sarvasya śraddhā bhavati bhārata| śraddhāmayo'yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ
The Shraddhâ of each is according to his natural disposition, O descendant of Bharata. The man consists of his Shraddhâ; he verily is what his Shraddhâ is.
aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ| dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ
Those men who practise severe austerities not enjoined by the Shâstras, given to ostentation and egoism, possessed with the power of lust and attachment, torture, senseless as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve.
Those men who practise severe austerities not enjoined by the Shâstras, given to ostentation and egoism, possessed with the power of lust and attachment, torture, senseless as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve.
The foods which augment vitality, energy, strength, health, cheerfulness and appetite, which are savoury and oleaginous, substantial and , are liked by the Sâttvika.
The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Râjasika, and are productive of pain, grief and disease.
Verse 17.10 — ಯಾತಯಾಮಂ ಗತರಸಂ ಪೂತಿ ಪರ್ಯುಷಿತಂ ಚ ಯತ್।ಉಚ್ಛಿಷ್ಟಮಪಿ…
ಯಾತಯಾಮಂ ಗತರಸಂ ಪೂತಿ ಪರ್ಯುಷಿತಂ ಚ ಯತ್। ಉಚ್ಛಿಷ್ಟಮಪಿ ಚಾಮೇಧ್ಯಂ ಭೋಜನಂ ತಾಮಸಪ್ರಿಯಂ
yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat| ucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam
That which is stale, tasteless, stinking, cooked overnight, refuse and impure, is the food liked by the Tâmasika.
Verse 17.11 — ಅಫಲಾಕಾಂಕ್ಷಿಭಿರ್ಯಜ್ಞೋ ವಿಧಿದೃಷ್ಟೋ ಯ…
ಅಫಲಾಕಾಂಕ್ಷಿಭಿರ್ಯಜ್ಞೋ ವಿಧಿದೃಷ್ಟೋ ಯ ಇಜ್ಯತೇ। ಯಷ್ಟವ್ಯಮೇವೇತಿ ಮನಃ ಸಮಾಧಾಯ ಸ ಸಾತ್ತ್ವಿಕಃ
aphalākāṅkṣibhiryajño vidhidṛṣṭo ya ijyate| yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ
That Yajna is Sâttvika which is performed by men desiring no fruit, as enjoined by ordinance, with their mind fixed on the Yajna only, for its own sake.
The Yajna performed without heed to ordinance, in which no food is distributed, which is devoid of Mantras, gifts, and Shraddhâ, is said to be Tâmasika.
ದೇವದ್ವಿಜಗುರುಪ್ರಾಜ್ಞಪೂಜನಂ ಶೌಚಮಾರ್ಜವಂ। ಬ್ರಹ್ಮಚರ್ಯಮಹಿಂಸಾ ಚ ಶಾರೀರಂ ತಪ ಉಚ್ಯತೇ
devadvijaguruprājñapūjanaṃ śaucamārjavam| brahmacaryamahiṃsā ca śārīraṃ tapa ucyate
Worship of the Devas, the twice-born, the Gurus and the wise, purity, straightforwardness, continence, and non-injury are called the austerity of the body.
satkāramānapūjārthaṃ tapo dambhena caiva yat| kriyate tadiha proktaṃ rājasaṃ calamadhruvam
That austerity which is practised with the object of gaining welcome, honour and worship, and with ostentation, is here said to be Râjasika, unstable and transitory.
ದಾತವ್ಯಮಿತಿ ಯದ್ದಾನಂ ದೀಯತೇಽನುಪಕಾರಿಣೇ। ದೇಶೇ ಕಾಲೇ ಚ ಪಾತ್ರೇ ಚ ತದ್ದಾನಂ ಸಾತ್ತ್ವಿಕಂ ಸ್ಮೃತಂ
dātavyamiti yaddānaṃ dīyate'nupakāriṇe| deśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam
To give is right, gift given with this idea, to one who does no service in return, in a fit place and to a worthy person, that gift is held to be Sâttvika.
yajñe tapasi dāne ca sthitiḥ saditi cocyate| karma caiva tadarthīyaṃ sadityevābhidhīyate
Steadiness in Yajna, austerity and gift is also called 'Sat': as also action in connection with these (or, action for the sake of the Lord) is called Sat.
ಅಶ್ರದ್ಧಯಾ ಹುತಂ ದತ್ತಂ ತಪಸ್ತಪ್ತಂ ಕೃತಂ ಚ ಯತ್। ಅಸದಿತ್ಯುಚ್ಯತೇ ಪಾರ್ಥ ನ ಚ ತತ್ಪ್ರೇತ್ಯ ನೋ ಇಹ
aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat| asadityucyate pārtha na ca tatpretya no iha
Whatever is sacrificed, given or performed, and whatever austerity is practised without Shraddhâ, it is called Asat, O Pârtha; it is naught here or hereafter.
18. ಮೋಕ್ಷಸಂನ್ಯಾಸಯೋಗ
18. ಮೋಕ್ಷಸಂನ್ಯಾಸಯೋಗ
18. mokṣasaṃnyāsayoga
Yoga through the Perfection of Renunciation and Surrender
ತ್ಯಾಜ್ಯಂ ದೋಷವದಿತ್ಯೇಕೇ ಕರ್ಮ ಪ್ರಾಹುರ್ಮನೀಷಿಣಃ। ಯಜ್ಞದಾನತಪಃಕರ್ಮ ನ ತ್ಯಾಜ್ಯಮಿತಿ ಚಾಪರೇ
tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ| yajñadānatapaḥkarma na tyājyamiti cāpare
Some philosophers declare that all action should be relinquished as an evil, whilst others (say) that the work of Yajna, gift and austerity should not be relinquished.
Verse 18.4 — ನಿಶ್ಚಯಂ ಶ್ರೃಣು ಮೇ ತತ್ರ ತ್ಯಾಗೇ ಭರತಸತ್ತಮ।ತ್ಯಾಗೋ…
niścayaṃ śrṛṇu me tatra tyāge bharatasattama| tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ
Hear from Me the final truth about relinquishment, O best of the Bhâratas. For relinquishment has been declared to be of three kinds, O tiger among men.
Verse 18.5 — ಯಜ್ಞದಾನತಪಃಕರ್ಮ ನ ತ್ಯಾಜ್ಯಂ ಕಾರ್ಯಮೇವ ತತ್।ಯಜ್ಞೋ…
ಯಜ್ಞದಾನತಪಃಕರ್ಮ ನ ತ್ಯಾಜ್ಯಂ ಕಾರ್ಯಮೇವ ತತ್। ಯಜ್ಞೋ ದಾನಂ ತಪಶ್ಚೈವ ಪಾವನಾನಿ ಮನೀಷಿಣಾಂ
yajñadānatapaḥkarma na tyājyaṃ kāryameva tat| yajño dānaṃ tapaścaiva pāvanāni manīṣiṇām
The work of Yajna, gift and austerity should not be relinquished, but it should indeed be performed; (for) Yajna, gift and austerity are purifying to the wise.
ದುಃಖಮಿತ್ಯೇವ ಯತ್ಕರ್ಮ ಕಾಯಕ್ಲೇಶಭಯಾತ್ತ್ಯಜೇತ್। ಸ ಕೃತ್ವಾ ರಾಜಸಂ ತ್ಯಾಗಂ ನೈವ ತ್ಯಾಗಫಲಂ ಲಭೇತ್
duḥkhamityeva yatkarma kāyakleśabhayāttyajet| sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
He who from fear of bodily trouble relinquishes action, because it is painful, thus performing a Râjasika relinquishment, he obtains not the fruit thereof.
When obligatory work is performed, O Arjuna, only because it ought to be done, leaving attachment and fruit, such relinquishment is regarded as Sâttvika.
Verse 18.10 — ನ ದ್ವೇಷ್ಟ್ಯಕುಶಲಂ ಕರ್ಮ ಕುಶಲೇ ನಾನುಷಜ್ಜತೇ।ತ್ಯಾಗೀ…
ನ ದ್ವೇಷ್ಟ್ಯಕುಶಲಂ ಕರ್ಮ ಕುಶಲೇ ನಾನುಷಜ್ಜತೇ। ತ್ಯಾಗೀ ಸತ್ತ್ವಸಮಾವಿಷ್ಟೋ ಮೇಧಾವೀ ಛಿನ್ನಸಂಶಯಃ
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate| tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ
The relinquisher endued with Sattva and a steady understanding and with his doubts dispelled, hates not a disagreeable work nor is attached to an agreeable one.
Verse 18.11 — ನ ಹಿ ದೇಹಭೃತಾ ಶಕ್ಯಂ ತ್ಯಕ್ತುಂ ಕರ್ಮಾಣ್ಯಶೇಷತಃ।ಯಸ್ತು…
ನ ಹಿ ದೇಹಭೃತಾ ಶಕ್ಯಂ ತ್ಯಕ್ತುಂ ಕರ್ಮಾಣ್ಯಶೇಷತಃ। ಯಸ್ತು ಕರ್ಮಫಲತ್ಯಾಗೀ ಸ ತ್ಯಾಗೀತ್ಯಭಿಧೀಯತೇ
na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ| yastu karmaphalatyāgī sa tyāgītyabhidhīyate
Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of action is called a relinquisher.
Verse 18.12 — ಅನಿಷ್ಟಮಿಷ್ಟಂ ಮಿಶ್ರಂ ಚ ತ್ರಿವಿಧಂ ಕರ್ಮಣಃ…
ಅನಿಷ್ಟಮಿಷ್ಟಂ ಮಿಶ್ರಂ ಚ ತ್ರಿವಿಧಂ ಕರ್ಮಣಃ ಫಲಂ। ಭವತ್ಯತ್ಯಾಗಿನಾಂ ಪ್ರೇತ್ಯ ನ ತು ಸಂನ್ಯಾಸಿನಾಂ ಕ್ವಚಿತ್
aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam| bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit
The threefold fruit of action—disagreeable, agreeable and mixed,—accrues to non-relinquishers after death, but never to relinquishers.
ತತ್ರೈವಂ ಸತಿ ಕರ್ತಾರಮಾತ್ಮಾನಂ ಕೇವಲಂ ತು ಯಃ। ಪಶ್ಯತ್ಯಕೃತಬುದ್ಧಿತ್ವಾನ್ನ ಸ ಪಶ್ಯತಿ ದುರ್ಮತಿಃ
tatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ| paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ
Such being the case, he who through a non-purified understanding looks upon his Self, the Absolute, as the agent, he of perverted mind sees not.
Verse 18.17 — ಯಸ್ಯ ನಾಹಂಕೃತೋ ಭಾವೋ ಬುದ್ಧಿರ್ಯಸ್ಯ ನ…
ಯಸ್ಯ ನಾಹಂಕೃತೋ ಭಾವೋ ಬುದ್ಧಿರ್ಯಸ್ಯ ನ ಲಿಪ್ಯತೇ। ಹತ್ವಾಪಿ ಸ ಇಮಾಁಲ್ಲೋಕಾನ್ನ ಹಂತಿ ನ ನಿಬಧ್ಯತೇ
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate| hatvāpi sa imā~llokānna hanti na nibadhyate
He who is free from the notion of egoism, whose intelligence is not affected (by good or evil), though he kills these people, he kills not, nor is bound (by the action);
ಯತ್ತು ಕೃತ್ಸ್ನವದೇಕಸ್ಮಿನ್ಕಾರ್ಯೇ ಸಕ್ತಮಹೈತುಕಂ। ಅತತ್ತ್ವಾರ್ಥವದಲ್ಪಂ ಚ ತತ್ತಾಮಸಮುದಾಹೃತಂ
yattu kṛtsnavadekasminkārye saktamahaitukam| atattvārthavadalpaṃ ca tattāmasamudāhṛtam
Whilst that which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trivial,—that is declared to be Tâmasika.
But the action which is performed desiring desires, or with self-conceit and with much effort, is declared to be Râjasika.
Verse 18.25 — ಅನುಬಂಧಂ ಕ್ಷಯಂ ಹಿಂಸಾಮನಪೇಕ್ಷ್ಯ ಚ ಪೌರುಷಂ।ಮೋಹಾದಾರಭ್ಯ…
ಅನುಬಂಧಂ ಕ್ಷಯಂ ಹಿಂಸಾಮನಪೇಕ್ಷ್ಯ ಚ ಪೌರುಷಂ। ಮೋಹಾದಾರಭ್ಯತೇ ಕರ್ಮ ಯತ್ತತ್ತಾಮಸಮುಚ್ಯತೇ
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam| mohādārabhyate karma yattattāmasamucyate
That action is declared to be Tâmasika which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others) and (one's own) ability.
Hear thou the triple distinction of intellect and fortitude, according to the Gunas, as I declare them exhaustively and severally, O Dhananjaya.
Verse 18.30 — ಪ್ರವೃತ್ತಿಂ ಚ ನಿವೃತ್ತಿಂ ಚ ಕಾರ್ಯಾಕಾರ್ಯೇ…
ಪ್ರವೃತ್ತಿಂ ಚ ನಿವೃತ್ತಿಂ ಚ ಕಾರ್ಯಾಕಾರ್ಯೇ ಭಯಾಭಯೇ। ಬಂಧಂ ಮೋಕ್ಷಂ ಚ ಯಾ ವೇತ್ತಿ ಬುದ್ಧಿಃ ಸಾ ಪಾರ್ಥ ಸಾತ್ತ್ವಿಕೀ
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye| bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī
That which knows the paths of work and renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect, O Pârtha, is Sâttvika.
The fortitude by which the functions of the mind, the Prâna and the senses, O Pârtha, are regulated, that fortitude, unswerving through Yoga, is Sâttvika.
But the fortitude by which one regulates (one's mind) to Dharma, desire and wealth, desirous of the fruit of each from attachment, that fortitude, O Pârtha, is Râjasika.
That by which a stupid man does not give up sleep, fear, grief, despondency and also overweening conceit, that fortitude, O Pârtha, is Tâmasika.
Verse 18.36 — ಸುಖಂ ತ್ವಿದಾನೀಂ ತ್ರಿವಿಧಂ ಶ್ರೃಣು ಮೇ…
ಸುಖಂ ತ್ವಿದಾನೀಂ ತ್ರಿವಿಧಂ ಶ್ರೃಣು ಮೇ ಭರತರ್ಷಭ। ಅಭ್ಯಾಸಾದ್ರಮತೇ ಯತ್ರ ದುಃಖಾಂತಂ ಚ ನಿಗಚ್ಛತಿ
sukhaṃ tvidānīṃ trividhaṃ śrṛṇu me bharatarṣabha| abhyāsādramate yatra duḥkhāntaṃ ca nigacchati
And now hear from Me, O bull of the Bhâratas, of the threefold happiness. That happiness which one learns to enjoy by habit, and by which one comes to the end of pain;
That which is like poison at first, but like nectar at the end; that happiness is declared to be Sâttvika, born of the translucence of intellect due to Self-realisation.
na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ| sattvaṃ prakṛtijairmuktaṃ yadebhiḥ syātitrabhirguṇaiḥ
There is no entity on earth, or again in heaven among the Devas, that is devoid of these three Gunas, born of Prakriti.
Verse 18.41 — ಬ್ರಾಹ್ಮಣಕ್ಷತ್ರಿಯವಿಶಾಂ ಶೂದ್ರಾಣಾಂ ಚ ಪರಂತಪ।ಕರ್ಮಾಣಿ…
ಬ್ರಾಹ್ಮಣಕ್ಷತ್ರಿಯವಿಶಾಂ ಶೂದ್ರಾಣಾಂ ಚ ಪರಂತಪ। ಕರ್ಮಾಣಿ ಪ್ರವಿಭಕ್ತಾನಿ ಸ್ವಭಾವಪ್ರಭವೈರ್ಗುಣೈಃ
brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa| karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ
Of Brâhmanas and Kshatriyas and Vaishyas, as also of Sudras, O scorcher of foes, the duties are distributed according to the Gunas born of their own nature.
The control of the mind and the senses, austerity, purity, forbearance, and also uprightness, knowledge, realisation, belief in a hereafter,—these are the duties of the Brâhmanas, born of (their own) nature.
Prowess, boldness, fortitude, dexterity, and also not flying from battle, generosity and sovereignty are the duties of the Kshatriyas, born of (their own) nature.
Agriculture, cattle-rearing and trade are the duties of the Vaishyas, born of (their own) nature; and action consisting of service is the duty of the Sudras, born of (their own) nature.
Better is one's own Dharma, (though) imperfect, than the Dharma of another well-performed. He who does the duty ordained by his own nature incurs no evil.
Verse 18.48 — ಸಹಜಂ ಕರ್ಮ ಕೌಂತೇಯ ಸದೋಷಮಪಿ ನ ತ್ಯಜೇತ್।ಸರ್ವಾರಂಭಾ ಹಿ…
ಸಹಜಂ ಕರ್ಮ ಕೌಂತೇಯ ಸದೋಷಮಪಿ ನ ತ್ಯಜೇತ್। ಸರ್ವಾರಂಭಾ ಹಿ ದೋಷೇಣ ಧೂಮೇನಾಗ್ನಿರಿವಾವೃತಾಃ
sahajaṃ karma kaunteya sadoṣamapi na tyajet| sarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ
One should not relinquish, O son of Kunti, the duty to which one is born, though it is attended with evil; for, all undertakings are enveloped by evil, as fire by smoke.
He whose intellect is unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action.
Verse 18.50 — ಸಿದ್ಧಿಂ ಪ್ರಾಪ್ತೋ ಯಥಾ ಬ್ರಹ್ಮ ತಥಾಪ್ನೋತಿ ನಿಬೋಧ…
ಸಿದ್ಧಿಂ ಪ್ರಾಪ್ತೋ ಯಥಾ ಬ್ರಹ್ಮ ತಥಾಪ್ನೋತಿ ನಿಬೋಧ ಮೇ। ಸಮಾಸೇನೈವ ಕೌಂತೇಯ ನಿಷ್ಠಾ ಜ್ಞಾನಸ್ಯ ಯಾ ಪರಾ
Endued with a pure intellect, subduing the body and the senses with fortitude, relinquishing sound and such other sense-objects, abandoning attraction and hatred;
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā| kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat
Fettered, O son of Kunti, by thy own Karma, born of thy own nature, what thou, from delusion, desirest not to do, thou shalt have to do in spite of thyself.
manmanā bhava madbhakto madyājī māṃ namaskuru| māmevaiṣyasi satyaṃ te pratijāne priyo'si me
Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou art dear to Me.
ಇದಂ ತೇ ನಾತಪಸ್ಕಾಯ ನಾಭಕ್ತಾಯ ಕದಾಚನ। ನ ಚಾಶುಶ್ರೂಷವೇ ವಾಚ್ಯಂ ನ ಚ ಮಾಂ ಯೋಽಭ್ಯಸೂಯತಿ
idaṃ te nātapaskāya nābhaktāya kadācana| na cāśuśrūṣave vācyaṃ na ca māṃ yo'bhyasūyati
This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who cavils at Me.
Verse 18.68 — ಯ ಇಮಂ ಪರಮಂ ಗುಹ್ಯಂ ಮದ್ಭಕ್ತೇಷ್ವಭಿಧಾಸ್ಯತಿ।ಭಕ್ಿತಂ…
ಯ ಇಮಂ ಪರಮಂ ಗುಹ್ಯಂ ಮದ್ಭಕ್ತೇಷ್ವಭಿಧಾಸ್ಯತಿ। ಭಕ್ಿತಂ ಮಯಿ ಪರಾಂ ಕೃತ್ವಾ ಮಾಮೇವೈಷ್ಯತ್ಯಸಂಶಯಃ
ya imaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati| bhakitaṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ
He who with supreme devotion to Me will teach this deeply profound philosophy to My devotees, shall doubtless come to Me alone.
Verse 18.69 — ನ ಚ ತಸ್ಮಾನ್ಮನುಷ್ಯೇಷು ಕಶ್ಿಚನ್ಮೇ ಪ್ರಿಯಕೃತ್ತಮಃ।ಭವಿತ…
ನ ಚ ತಸ್ಮಾನ್ಮನುಷ್ಯೇಷು ಕಶ್ಿಚನ್ಮೇ ಪ್ರಿಯಕೃತ್ತಮಃ। ಭವಿತಾ ನ ಚ ಮೇ ತಸ್ಮಾದನ್ಯಃ ಪ್ರಿಯತರೋ ಭುವಿ
na ca tasmānmanuṣyeṣu kaśicanme priyakṛttamaḥ| bhavitā na ca me tasmādanyaḥ priyataro bhuvi
Nor among men is there any who does dearer service to Me, nor shall there be another on earth dearer to Me, than he.
Verse 18.70 — ಅಧ್ಯೇಷ್ಯತೇ ಚ ಯ ಇಮಂ ಧರ್ಮ್ಯಂ ಸಂವಾದಮಾವಯೋಃ।ಜ್ಞಾನಯಜ್ಞ…
ಅಧ್ಯೇಷ್ಯತೇ ಚ ಯ ಇಮಂ ಧರ್ಮ್ಯಂ ಸಂವಾದಮಾವಯೋಃ। ಜ್ಞಾನಯಜ್ಞೇನ ತೇನಾಹಮಿಷ್ಟಃ ಸ್ಯಾಮಿತಿ ಮೇ ಮತಿಃ
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ| jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ
And he who will study this sacred dialogue of ours, by him shall I have been worshipped by the Yajna of knowledge; such is My conviction.
śraddhāvānanasūyaśca śrṛṇuyādapi yo naraḥ| so'pi muktaḥ śubhā~llokānprāpnuyātpuṇyakarmaṇām
And even that man who hears this, full of Shraddhâ and free from malice, he too, liberated, shall attain to the happy worlds of those of righteous deeds.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ| tatra śrīrvijayo bhūtirdhruvā nītirmatirmama||18.78|
Wherever is Krishna, the Lord of Yoga, wherever is Pârtha, the wielder of the bow, there are prosperity, victory, expansion, and sound policy: such is my conviction.
About Bhagavad Gita
Bhagavad Gita is a Sanskrit stotra, composed by Veda Vyāsa, addressed to Krishna — a Gita. It is presented here in Devanagari, Roman (IAST), Kannada, each verse with its English meaning. Source text: gita/gita (Unlicense).
The Bhagavad Gītā is a 700-verse dialogue between Śrī Kṛṣṇa and Arjuna, set in the Bhīṣma Parva of the Mahābhārata, traditionally attributed to the sage Veda Vyāsa.
The Bhagavad Gita has 18 chapters and 701 verses. The chapters run from Arjuna Viṣāda Yoga (chapter 1, Arjuna's dejection) through Mokṣa Sanyāsa Yoga (chapter 18, the conclusion), and Krishna's teaching is the spine of chapters 2–18.
Who is the speaker of the Bhagavad Gita?
Śrī Kṛṣṇa speaks the teaching — chapters 2 through 18. Arjuna speaks chapter 1 and the opening of chapter 2 (the dejection that prompts the dialogue). Sanjaya narrates the frame to the blind king Dhṛtarāṣṭra. Bhagavad Gita is attributed to Veda Vyāsa.
What is the Bhagavad Gita about in short?
It is a 701-verse dialogue on the nature of dharma, the self, and liberation. It begins with Arjuna's crisis on the battlefield of Kurukṣetra — should he fight his own kin? — and Krishna's answer sets out karma-yoga (action without attachment), jñāna-yoga (knowledge of the self) and bhakti-yoga (devotion) as complementary paths.
What does Krishna say in chapter 2 of the Bhagavad Gita?
Chapter 2, Sāṅkhya Yoga, condenses the Gita's central teaching. Krishna tells Arjuna that the self is eternal and unkillable ("nainaṃ chindanti śastrāṇi"), that the wise act without attachment to the fruits of action, and that a person of steady wisdom (sthita-prajña) is one who has given up all desire. Chapter 2 is the foundation every other chapter builds on.
What is the inverted tree (ashvattha) in the Bhagavad Gita?
In chapter 15, verse 1, Krishna describes an eternal aśvattha (banyan) tree with its roots above and its branches below, whose leaves are the Vedas — an image for the world of samsāra, growing from the supreme and spreading downward into sense-objects and action. Verse 2 of the same chapter expands the image: the branches are the gunas (modes of nature), the tender shoots are the sense-objects, and the binding roots below are the karma of human life. The teaching is that one who knows this tree knows the Veda; the sword of non-attachment (asaṅga-śastra) is the means to cut it down. On Avabodhak, Bhagavad Gita shows every verse of chapter 15 with its English meaning.
What is Purushottama in the Bhagavad Gita?
In chapter 15, Krishna distinguishes three principles. Kṣara (the perishable) is the world of all beings; akṣara (the imperishable) is the immutable kūṭastha — the silent witness that does not change. Puruṣottama is a third, the Supreme Puruṣa, "the Highest Self, the immutable Lord, who pervading the three worlds sustains them" (15.17). Krishna's own claim in 15.18 — "as I transcend the perishable and am above even the imperishable, therefore am I in the world and in the Veda celebrated as the Puruṣottama" — is why this chapter is the source of the title "Puruṣottama Yoga". On Avabodhak, Bhagavad Gita is shown verse-by-verse with English meaning; the kṣara/akṣara/puruṣottama framework appears in chapter 15, verses 16–18.
What is the meaning of the Bhagavad Gita verse 18.66?
Verse 18.66 — "sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja" — is Krishna's final, most direct instruction: abandon all varieties of dharma and take refuge in him alone; he will free you from all sin. On Avabodhak, Bhagavad Gita is read in 701 verses with English meaning alongside each line.
How do I read the Bhagavad Gita on Avabodhak?
Every verse of Bhagavad Gita is shown in Devanagari, Roman (IAST) and English meaning. The chapter index is at the top of the page; click any verse to jump to it, and use the practice view to chant or memorise line by line. Free to read, no login required.