Arjuna uvacha
Kim tad-brahma kim adhyatmam kim karma purusottama
Adhibhutam cha kim proktam adhidaivam kim uchyate
Arjuna asked ‘Purushotaman, what is Bramn? What is Adhyataman? What is Karma? What is Known as Adhibhoot and what is called Adfaidev?
(1)
Adhiyajnah katham ko tra dehe smin madhusudana
Prayana-kale cha katham jneyo si niyatatmabhih
Madhusudan what is ‘Adhiyagya’? And how is it in the body? And in what manner you are known to the resourceful Devatees?
(2)
Sri bhagavan uvacha
Aksaram brahma paramam suabhavo dhyatmam uchyate
Bhuta-bhavodbhava-karo visargah karma-samjnitah
Lord Almighty said, “Almighty, the Supreme is ‘Brahma’. And the soul, in the body is known as Adhyatman. The creation of the almighty in the form of all beings and which is without any selfish motive is known a ‘Karma’.
(3)
Adhibhutam ksaro bhavah purusas chadhidaivatam
Adhiyajno ham evatra dehe deha-bhrtam vara
All the being that are born and which die are know as Adhibut. And the core ‘atmam’ in the body is Adhidut. Great among hunan beings, Arjuna, I the omnipresent Vasudeva all pervading in the body is know as adhiyagya.
(4)
Anta-kale cha mam eva smaran muktva kalevaram
Yah prayati sa mad-bhavam yati nasty atra samsayah
The person who remembers me even in the end of his life and leaves the body while remembering me, in fact, Attains ME. There is no doubt about this.
(5)
Yam yam vapi smaran bhavam tyajaty ante kalevaram
Tam tam evaiti kaunteya sada tad-bhava-bhavitah
Kuntiputra Arjun, at the end at the human life, whichever aspects are remembered by the dying man, be assumes the same in his next birth. The simple reason for this is that he has remained influenced with the particular aspect throughout his life.
(6)
Tasmat sarvesu kalesu mam anusmara yudhya cha
Mayy arpita-mano buddhir mam evaisyasy asamsayah
Therefore, Arjun, all the time you only remember ME and you must also fight. In this manner through the battle which you will dedicate to me with mind and wisdome you will only assume my form.
(7)
Abhyasa-yoga-yuktena Chetasa nanya-gamind
Paramam purusam divyam yati parthanuchintayan
Parth, It is a law of nature that the person who practices yoga with concentrate mind continuously eventually achieve the all brightness incarnate the prime soul.
(8)
Kavim puranam anusasitaram
Anor aniyamsam anusmared yah
Sarvasya dhataram achintya-rupam
Aditya-varnam tamasah Parastat
The person who always remembers the Almighty who redes with justice, who is minutest among the minutes, and who creates and substaing all beings and who eminates light like the sun, and is beyond knowledge and remembers the omnipresent almighty.
(9)
Prayana-kale manasa calena
Bhaktya yukto yoga-balena chaiva
Bhruvor madhye pranam avesya samyak
Sa tam param purusam upaiti divyam
That devoted human being in his last times concentrates his mind in the midst of forehead and with a calm and peaceful continence remember ME and become one with ME.
(10)
Yad aksaram veda-vido vadanti
Visanti yad yatayo vita-ragah
Yad icchanto brahmacharyam charanti
Tat te padam sangrahena pravaksye
The knowledgeable persons who understand the Vedas and call that prime divine order the unprisha-ble and the seekers desiring to attain this practice celibacy, I will briefly explain to you this devine order.
(11)
Sarva-dvarani samyamya mano hrdi-nirudhya cha
Murdhny adhayatmanah pranam asthito yoga-dharanam
Om ity ekaksaram brahma vyaharan mam anusmaran
Yah prayati tyajan deham sa yati paramam gatim
Controlling all the senses and making the mind in meditative mood, and fixing the ‘Prana’ – the life force with the concoured mind in the forehead, and keep on chanting ‘am’ the one world signifying the universe and meditating on my form, the person who leave the body while embracing the end infact he attains salvation.
(12-13)
Ananya-chetah satatam yo mam smarati nityasah
Tasyaham sulabhah partha nitya-yuktasya yoginah
Arjun the person whose mind is always full of thoughts about Me and is engaged in remembering me and my manifestations I am indeed easily approachable to him or he achieve me without any difficulty.
(14)
Mam upetya punar janma duhkhalayam asasvatam
Napnuvanti mahatmanah samsiddhim paramam gatah
The sages who have achieved prime ‘siddiv’ attains my form and are eventually free of this world of sorrow and are not born again.
(15)
Abrahma-bhuvanal lokah punar avartino rjuna
Mam upetya tu kaunteya punar janma na vidyate
Arjun all lokas including the Brahmlok move into the cycle of birth and death but he who attains Me becomes free from this cycle because while all these lokas due to their limited time duration are temporary, I being out of these time limits am immortal.
(16)
Sahasra-yuga-paryantam ahar yad brahmano viduh
Ratrim yuga-sahasrantam te ho-ratra-vido janah
One day of Brahma is equal to one thousand cycles ofthe four yogas Satvn and one mights is also equal to one thousand yogas. Persons who understand it in perspective are, in fact, aware of the basic nature of time.
(17)
Avyaktad vyaktayah sarvah prabhavanty ahar-agame
Ratry-agame praliyante tatraivavyakta-samjnake
All the living being in the beginning of the day of the Brahma emerge from the minute form of Brahma and inthe night merge into the same minute form.
(18)
Bhuta-gramah sa evayam bhutva bhutva praliyate
Ratry-agame vasah partha prabhavaty ahar-agame
Parth, these very living beings repeatedly is born and merged and is born again.
(19)
Paras tasmat tu bhavo nyo vyakto vyaktat sanatanah
Yah sa sarvesu bhutesu nasyatsu na vinasyati
The form which is beyond. The form described above and which is beyond explanation cannot be destroyed even when all else is finished.
(20)
Avyakto ksara ity uktas tam ahuh pramam gatim
Yam prapya na nivartante tad dhama paramam mama
What is known as a word beyond description or explanation and is in fact immortal inexplicable attribute is my prime abode and people who affair it do not need to come back again.
(21)
Purusah sa parah partha bhaktya labhyas tv ananyaya
Yasyantahsthani bhutani yena sarvam idam tatam
Parth, the Almighty in which all the beings are present and the Almighty that pervades the whole of the universe is achievable only by man through his wholehearted devotion.
(22)
Yatra kale tv anavrttim avrttim chaiva yoginah
Prayata yanti tam kalam vaksyami bharatarsabha
Arjun now I will explain to you the time in which if a person passes away from this world comes back or he does not.
(23)
Agnir jyotir ahah suklah san-masa uttarayanam
Tatra prayata gacchanti brahma brahma-vido janah
The path in which jyotirmay fire-lord or the lord of the morning and the lord of Shuklapaksha or the six months of vltarayama do not come back to this world but are merged with the almighty
(24)
Dhumo ratris tatha krsnah san-masa daksinayanam
Tatra chandramasam jyotir yogi prapya nivartate
And the path of Dhubhimani Devta and the lord of the Night or the Krishna Paksh Abhimani Devta, people who traverse this path being desirous of the fruits of their labour by virtue of path destined by these demigods realising the light of the Moon come back to this world after depletion of the fruits of their good deeds.
(25)
Sukla-krsne gati hy ete jagatah sasvate mate
Ekaya yaty anavrttim anyayavartate punah
Because these two different paths of gati, after death i.e. Shukla and Krishna or Deyayan and Pitrupayan are considered the immortal or unchangeable one. Between these two one leads to the salvation so that the person does not come back while other lead to the life-birth cycle or retwng to the world
(26)
Naite srti partha janan yogi muhyati kaschana
Tasmat sarvesu kalesu yoga-yukto bhavarjuna
Parth, the person who understands there two routes from the core does not fall prey to the worldly illusions. Therefore, Arjun, at all the time, practising equivocation attitude and working out ways and means to attain my status.
(27)
Vedesu yajnesu tapahsu chaiva
Danesu yat punya-phalam pradistam
Atyeti tat sarvam idam viditva
Yogi param sthanam upaiti chadyam
The person who understand this secret knowledge and who goes beyond the perceptions of the fruits of good deeds like yajna, donation taps and attains Me.
(28)