Bhagwad Gita

Arjuna uvacha

Prakrtim purusam chaiva ksetram ksetrajnam eva cha

                Etad veditum icchami jnanam jneyam cha kesava

The Lord Almighty said, “Arjun this body is now as ‘Kshetra’ and the one who knows this kshtr is call kshetragya; such is the perception at knowledgeable people.

(1)

 Sri bhagavan uvacha

                     Idam sariram kaunteya ksetram ity abhidhiyate

Etad yo vetti tam prahuh ksetrajnah iti tad-vidah

 Arjun you may consider ME as the Atman or Kshetragya of all the bodies in this world.  And according to me this knowledge of Kshetra / Kshetragya without any distortion is wisdom, in My views.

(2)

 Ksetrajnam chapi mam viddhi sarva-ksetresu bharata

Ksetra-ksetrajnayor jnanam yat taj jnanam matam mama

 The body with whatever defects it may have and for whatever reasons whatever has happened and the role and influence of the kshetragy – I will explain all these briefly to you.

(3)

 Tat ksetram yach cha yadrk cha yad vikari yatas cha yat

               Sa cha yo yat prabhavas cha tat samasena me srnu

Kshetra and Kshetragya has been described by the renowned sages in many ways and has been explained through various vedamatras and through the well thought of and carefully drafted Brahmnsutras.

(4)

 Rsibhir bahudha gitam chandobhir vividhaih prthak

Brahma-sutra-padais chaiva hetumadbhir vinischitaih

The five elements, ego, intelligence, the basic nature and the ten senses, the mind and the five viehay of the senses or speech touch, sight, taste and smell.

(5)

 Maha-bhutany ahankaro buddhir avyaktam eva cha

Indriyani dasaikam cha pancha chendriya-gocharah

 And desire, every, Joy, Sorrow, ‘Sthool det ka prnd’, ‘chetna’ and ‘Dhriti’ – with all these blemishes, This Kshtra has been briefly described in this mamer.

(6)

 Iccha dvesah sukham duhkham sanghatas chetana dhrtih

             Etat ksetram samasena sa-vikaram udahrttam

Lack of pride in personal goodness, lack of ill actions, not at to annoy any living being in any mamer, generosity to excuse, simplicity of mind and speech, serving one’s ‘Guru’ with sincerity and devotion, purity of inner and outer self, stability of thought process and control over mind senses and body.

(7)

 Amanitvam adambhitvam ahimsa ksantir arjavam

Acharyopasanam saucham sthairyam atma-vinigrahah

Lock of attach ment with the pleasures of this world and the next (par lok) world.  Lack of ego, and repeated contemplation about birth, death, ‘Jara’ and diseases in various vicissitudes of life.

(8)

  Indriyarthesu vairagyam anahankara eva cha

Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam

 Lack of attachment with son, wife, house and wealth.  Relinquishing ‘mamta’.  And maintaining one’s cool on grant of loved one or otherwise.

(9)

  Asaktir anabhisvangah putra-dara-grhadisu

Nityam cha sama-cittatvam istanistopapattisu

 Unstinting worship towards Me the Almighty through constant yoga; tendency to live in solitude and neat abade and lack of love for people involved in pleasures of life.

(10)

 Mayi chananya yogena bhaktir avyabhicharini

                      Vivikta-desa-sevitvam aratir jana-samsadi

Constancy of thought and realising Almighty in the core knowledge ‘Tatra Gyan’.  All this constitute ‘Knowledge’ and whatever is appositeof all this is ignorance.

(11)

 Adhyatma-jnana-nityatvam tattva-jnanartha-darsanam

               Etaj jnanam iti proktam ajnanam yad ato nyatha

Whatever is required to be known and with its knowledge when human being attains peace and happiness; I will now describe these to you.  That eternal, Parmbrahm is neither known as ‘Sata’ nor ‘Asata’.

(12)

 Jneyam yat tat pravaksyami yaj jnatva mrtam asnute

                  Anadimat param brahma na sat tan nasad uchyate

That unknown has His hands and feels in all directions, with eyes and heads and ears in all directions.  Because He exists enfolding in Him all the universe.

(13)

Sarvatah pani-padam tat sarvato ksi-siro-mukham

                   Sarvatah srutimal loke sarvam avrtya tisthati

He understands all ‘Vishays’ of all senses but is Himself, in fact, without any senses of His own and even though He doesnot hold any attachment yet is responsible for maintaing all and even though Himself is without any guna yet is able to enjoy all these.

(14)

 Sarvendriya-gunabhasam sarvendriya-vivarjitam

Asaktam sarva-bhrch chaiva nirgunam guna-bhoktr cha

The Allpervading  Almighty is present in and out of all beings. Even though He Himself in ‘Sukshma’ yet is unknown and is very close yet very far and is omnipresent.

(15)

 Bahir antas cha bhutanam acharam charam eva cha

Suksmatvat tad avijneyam durastham chantike cha tat

The Almighty is without any divisions and with one form is all pervading like the sky and yet appears in present in all beings in buts and pieces.  And He the almighty in his ‘Vishnu’ roop is responsible fare maintaing all and in His Rudra roop, He is the Destroyer of all and in His Brahma roop is the creator of all.

(16)

 Avibhaktam cha bhuteesu vibhaktam iva cha sthitam

Bhuta-bhartr cha taj jneyam grasisnu prabhavisnu cha

 He the Prime Creator is the light of lights and is much beyond the illusory world.  He the prime soul is ‘bodhswaroop’ and worthy of knowing and provider of core knowledge ‘tatva guan’ and is particularly present in everyone’s heart.

(17)

 Jyotisam api taj jyotis tamasah param uchyate

Jnanam jneeyam jnana-gamyam hrdi sarvasya visthitam

 In this manner, I have described to you Kshetra, knowledge and the Almighty’s Form worthy of knowing, briefly.  My devotee acquired this devine knowledge and attains Me.

(18)

 Iti ksetram tatha jnanam jneyam choktum samasatah

                 Mad-bhakta etad vijnaya mad-bhavayopapadyate

The nature and the Almighty both are eternal.  Attachment, envy and everything born out of the 3 gunas are infact born of ‘Nature’.

(19)

 Prakrtim purusam chaiva viddhyanadi ubhav api

Vikarams cha gunams chaiva viddhi prakrti-sambhavan

 The nature is responsible for creation of ‘Karya’ i.e. sky, air, fire, water, earth and the speech, touch, body, taste and smell, Nature is also responsible for the creation of ‘Karan’ i.e. intelligence, ego, mind, ‘Kshotra’ skin, tongue, eyes and ______ (Ghran or Vaka) hands, feet ‘Upasth’ and ‘Guda’.  And the living being is through these is responsible to endure the joys and the sorrows.

(20)

  Karya-karana-kartrtve hetuh prakrtir uchyate

Purusah sukha-duhkhanam bhoktrtve hetur uchyate

 The human being present in this Nature enjoys things and articles full of the 3 gunas created by Nature.  And the proximity of these gunas is only responsible for this soul to take birth in good or had places.

(21)

 Purusah prakrti-stho hi bhunkte prakrti-jan gunan

                   Karanam guna-sango sya sad-asad-yoni-janmasu

The soul present in this body is infact the Almighty Himself.  He benig a witness, is ‘Updrashta’ and of uniform wisdom is ‘Unmantha’ and being responsible for maintaing all is  ‘Bhoktha’, and being the lord of Brahma is ‘Maheshwar’ and being pure _______ and happiness is Almighty.

(22)

 Upadrastanumanta cha bharta bhokta mahesvarah

                   Paramatmeti chapy ukto dehe smin purusah parah

The person who understands the Almighty and the nature with all its core attributes even though he carries out and performs his duty is never born again.

(23)

 Ya evam vetti purusam prakrtim cha gunaih saha

                    Sarvatha vartamano pi na sa bhuyo bhijayate

Many people by meditating with pure intelligence see the Almighty in their own heart.  Many others see Him through gyanycga and Karma yoga or in other words attain Him.

(24)

 Dhyanenatmani pasyanti kechid atmanam atmana

                   Anye sankhyena yogena karma-yogena chapare

However apart from these, the other people of low intelligence not understanding in this manner listen to the wise and accordingly worship Him. Undoubtedly these people who follow the Advice of the wise also achieve the Almighty.

(25)

 Anye tv evam ajanantah srutvanyebhya upasates

                     Te pi chatitaranty eva mrtyum sruti-parayanah

Arjun, all the living beings born in ‘yavanmatra’ are born out of union of kshetra and kshetragya.  This is a fact which you must clearly understand.

(26)

 Yavat samjayate kinchit sattvam sthavara-jangamam

Ksetra-ksetrajna-samyogat tad viddhi bharatarsabha

 The person who at the time of his end sees or realises the presence of the eternal Almighty in all the beings and therefore looks and feels same about – all these doesnot destroy him self and achieves salvation.

(27)

 Samam sarvesu bhutesu tisthantam paramesvaram

                   Vinasyatsv avinasyantam yah pasyati sa pasyati

Because the person who observes similarity in all human or living beings due to similar presence of the Almighty in all beings only is observing things in the proper perspective.

(28)

 Samam pasyan hi sarvatra samavasthitam isvaram

                   Na hinasty atmanatmanam tato yati param gatim

And the person who realises that all the actions are infact the result of the manifestation of the nature and sees that the soul of anyone is not the does sees all things correctly.

(29)

 Prakrtyaiva cha karmani kriyamanani sarvasah

                     Yah pasyati tathatmanam akataram sa pasyati

At the moment when this person is able to watch different moods of all human beings present within the all providing Almighty and considers all beings only as an extension of His presence, the same moment, he realises and attains the true allpervading Almighty.

(30)

 Yada bhuta-prthag-bhavam eka-stham anupasyati

                   Tata eva cha vistaram brahma sampadyate tada 

 Arjun the eternal Almighty, being ‘anadi and nirguna’ even though is present in the body beet does not carryout any work and is not attached in any manner.

(31)

 Anaditvan nirgunatvat paramatmayam avyayah

                      Sarira-stho pi kaunteya na karoti na lipyate 

 Just like the entire sky is formless and therefore is unaffected, similarly atman in the body being without any attributes does not get attested by this body’s doings or gunas.

(32)

 

Yatha sarva-gatam sauksmyad akasam nopalipyate

                   Sarvatravasthito dehe tathatma nopalipyate 

Arjun, just as only one sun enlightens the entire universe, similarly one atma enlightens the entire body.

(33)

 

Yatha prakasayaty ekah krtsnam lokam imam ravih

                   Ksetram ksetri tatha krtsnam prakasayati bharata 

In this manner, the difference between Kshtra and Kshtragya is understood by the people who also understand the freedom of performance from the nature by their eyes of wisdom.  These sages attain and achieve the Prime Lord the Almighty.

(34)

Arjuna uvacha

Mad anugrahaya paramam guhyam adhyatma-samjnitam

             Yat tvayoktam vachas tena moho yam vigato mama

 Arjun said an my request you have given spiritual advice and with you kind advice my ignorance has been removed.

(1)

 Bhavapyayau hi bhutanam srutau vistaraso maya

Tvattah kamala-patraksa mahatmyam api chavyayam

 Because, Kamalnetra Krishna, I have understood from you about the birth of beings and their destrustruction in detail and I have also listen about your immortal miracles.

(2)

 Evam etad yathattha tvam atmanam paramesvara

Drastum icchami te rupam aisvaram purusottama

 Almighty whatever you have explained about yourself I find you to be exactly like that.  But Purushotaman, I want to physically see your devine power, your wisdom, your strength, your valour, your ‘tez’ and your godly form.

(3)

 Manyase yadi tach chakyam maya drastum iti prabho

                Yogesvara tato me tvam darsayatmanam avyayam

My lord, if you consider that I am in a position see your such a marvelour manifestation than kind grant me ‘davshan’ of your immortal presence – roop grace.

(4)

 Sri bhagavan uvacha

Pasya me partha rupani sataso tha sahasrasah

                      Nana-vidhani divyani nana-varnakrtini cha

The Lord Krishna parth now you watch my hundreds and thousands of different kinds of forms and different kind of enchanting expositions.

(5)

 Pasyadityan vasun rudran asvinau marutas tatha

                    Bahuny adrsta-purvani pasyascharyani bharata

Bharatvanshi Arjun now you see in Me the almighty all the, fwelre some of Aditi, eight Vasus and eleven Rudras both the Aswani Kumars, and fortynine Mriduganas.  Besides, many other wonderful  _________ forms which you have never seen before you can see now.

(6)

 Ihaikastham jagat krtsnam pasyadya sa-characharam

                Mama dehe gudakesa yach chanyad drastum icchasi

Arjun, now, you can see all the living beings and the entire universe and whatever else you desire to see only at one place i.e. in my Body.

(7)

 Na tu mam sakyase drastum anenaiva sva-chaksusa

Divyam dadami te chaksuh pasya me yogam aisvaram

 But you will not be able to see Me with these normal human eyes. Therefore I will now give you devine vision or the superhuman eyes. You will be able to view all my devine yoga shakti powers and the devine FORM.

(8)

 Sanjaya uvacha

                   Evam uktva tato rajan maha-yogesvaro harih

Darsayamasa parthaya paramam rupam aisvaram

 Sanjay said, “King, the great Almighty and the destroyer of all sins said this, showed to Arjun his devine form with wonderful and great powers.

(9)

 Aneka-vaktra-nayanam anekadbhuta-darsanam

                     Aneka-divyabharanam divyanekodyatayudham

     Divya-malyambaro-dharam divya-gandhanulepanam

              Sarvascharyamayam devam anantam visvato-mukham

Arjun saw the huge prime God the Almighty hawing numerous faces with devine eyes comprising wonderful sight, wearing many devine ornaments, and holding devine arms in the various hands, the many bodies in one wearing devine necklaces and clothes with the entire body smeared with devine perfume, the limitless wonderful forms looking in all the directions.

(10-11)

  Divi surya-sahasrasya bhaved yugapad utthita

Yadi bhah sadrsi sa syad bhasas tasya mahatmanah

 The light that will emirate from a thousand suns would perhaps be of lesser intensity that the teaching one out of the devine wonderful body of the almighty.

(12)

Tatraikastham jagat krtsnam pravibhaktam anekadha

                 Apasyad deva-devasya sarire pandavas tada

Panduputra Arjun sew, at that time, the lords of many worlds all located at one place i.e. the devine body of the Almighty.

(13)

 Tatah sa vismayavisto hrsta-roma dhananjayah

                      Pranamya sirasa devam krtanjalir abhasata

Wonder struck and puzzed Arjun bowed and greeted with ‘Pranam’ with devotion and worship folded his hands and said.

(14)

 Arjuna uvacha

                  Pasyami devams tava deva dehe

                                         Sarvams tatha bhuta-visesa-sanghan

                                        Brahmanam isam kamalasana-stham

                     Rsims cha sarvan uragams cha divyan

 Arjun said Lord, I am able to see in your body all lords and flocks of human beings.  I see Brahma sitting on a seat of Lotus.  I see Mahadev and all the sages and also the devine reptiles.

(15)

 Aneka-bahudara-vaktra-netram

  Pasyami tvam sarvato nanta-rupam

       Nantam na madhyam na punas tavadim

                                    Pasyami visvesvara visva-rupa

Lord of the entire universe.  I find you have many mighty arms, faces with devine eyes, and see you in may form from all the sides.You are the form of the universe.  I cannot see you beginning, your middle or your end.

(16)

 Kiritinam gadinam chakrinam cha

 Tejorasim sarvato diptimantam

      Pasyami tvam durniriksyam samantad

           Diptanalarka-dyutim aprameyam

 I see your incomprehensible appearance understandably shape, look with many mukuts, with Gadas, chakras illuminated from all sides, with devine tej, and brightness unmatched by biggest fire or the sun and I look at the most incmrprehesible appearance.

(17)

                              Tvam aksaram paramam veditavyam

Tvam asya visvasya param nidhanam

                              Tvam avyayah sasvata-dharma-gopta

                              Sanatanas tvam puruso mato me

You are the only one worthy of knowledge prime letter or the prime lord, you are the only saviour of this universe, endless, saviour of the religion and indestructible immortable Man in this universe.  This is my opinion about you.

(18)

  Anadi-madhyantam ananta-viryam

                               Ananta-bahum sasi-surya-netram

Pasyami tvam dipta-hutasa-vaktram

                               Sva-tejasa visvam idam tapantam

I see you beyond the beginning beyond the middle and endless, of infinite abilities, countless armo, with eyes like sun and moon and mouths like fire and you have engulfed the entire universe with you devine spectacle.

(19)

 Dyav aprthivyor idam antaram hi

                             Vyaptam tvayaikena disas cha sarvah

Drstvadbhutam rupam ugram tavedam

                             Loka-trayam pravyathitam mahatman

Great Atman, sky between the heaven and the earth ad all the directions are filled with your unonderful form.  In fact all the three worlds are worrderstruck to see your frightful appearance and are extremely perturbed.

(20)

  Ami hi tvam sura-sangha visanti

                            Kechid bhitah pranjalayo grnanti

Svastity uktva maharsi-siddha-sanghah

                            Stuvanti tvam stutibhih puskalabhih

The flocks of the demigods are entering your body.  Some are extremely frightened and with folded hands they are chanting your names and manifestations.  And flocks of sages and the ‘Sidhas’ worship you with world like ‘Kalyan Ho’ ‘Kalyan Ho’.

 

I he Deity First cause Eternal presence glory majesty infinity God the father the maker creator Persevere.

(21)

 Rudraditya vasavo ye cha sadhya

                              Visve svinau marutas chosmapas cha

Gandharva-yaksasura-siddha-sangha

                              Viksante tvam vismitas chaiva sarve

The eleven Rudras and the twelves sons of Aditi and eigh vasus, Sadhyagans, Ashwani Kunars, Mridganas and flocks of fore fathers, heavenly beings, demons; all are extremely worrdevstruck and are looking at you in a state of perplexity.

(22)

 Rupam mahat te bahu-vaktra-netram

                              Maha-baho bahu-bahuru-padam

                              Bahudaram bahu-damstra-karalam

                              Drstva lokah pravyathitas tathaham

Mahabaho, looking at your infinite perplexing appearance with many faces, eyes, many hands, thighs and feet, many stomachs and similar other parts of the body, everyone is very upset and I am also very upset.

(23)

 Nabhah sprsam diptam aneka-varnam

                             Vyattananam dipta-visala-netram

                             Drstva hi tvam pravyathitantaratma

                             Dhrtim na vindami samam cha visno

Because Vishno, looking at the huge body which is touching the sky with mouth wide open and light emitting huge eyes; the body which is so frightening I am etremely afraid and I have lost my peace.

(24)

 Damstra-karalani cha te mukhani

                                 Drstvaiva kalanala-sannibhani

                                 Diso na jane na labhe cha sarma

                                 Prasida devesa jagan-nivasa

Very frightened due to huge beards and as bright as destructive fire, I have lost sense of direction and I am hardly happy.  Therefore I implore you to be satisfied and happy.

(25)

  Ami cha tvam dhrtarastrasya putrah

                               Sarve sahaivavanipala-sanghaih

                               Bhismo dronah suta-putras tathasau

  Sahasmadiyair api yodha-mukhyaih

Vaktrani te tvaramana visanti

                               Damstra-karalani bhayanakani

                               Kechid vilagna dasanantaresu

Sandrsyante churnitair uttamangaih

 All these sons of Dhritrashatra and flocks of other kings and entering your mamoth body.  Bhishmpitama, Drouacharya, Karna and the great warriors on our side; all are extremely  frightened due to your huge beards and are entering your various mouths with great spead  and many appear to have been powdered and I see them and their head stuck to your huge teeth.

(26-27)

 Yatha nadinam bahavo mbu-vegah

                                Samudram evabhimukha dravanti

                                Tatha tavami nara-loka-vira

                                Visanti vaktrany abhivijvalanti

Just like waters of rivers naturally appear to be flowing fast into the sea, in the same mamer all these great warriors appear to be entering your various mouths.

(28)

 Yatha pradiptam jvalanam patanga

                                Visanti nasaya samrddha-vegah

                                Tathaiva nasaya visanti lokas

                                Tavapi vaktrani samrddha-vegah

Just as the moths, act of sheer attraction, fly fast to enter the burring fire, just in the same mamer all these people, remaining fast, are entering your various mouths for their own destruction.

(29)

  Lelihyase grasamanah samantal

Lokan samagran vadanair jvaladbhih

                              Tejobhir apurya jagat samagram

                              Bhasas tavograh pratapanti visno

Your are making morsels of all these world into your mouths and appear to licking them.  Vishnu your uncommon light, due to extreme light, is making the entire universe unbearably hot.

(30)

  Akhyahi me ko bhavan ugra-rupo

                               Namo stu te deva-vara prasida

Vijnatum icchami bhavantam adyam

                               Na hi prajanami tava pravrttim

Kindly tell me who are you with this terrorising appearance.  Great among Gods oh Lord I humbly greate you.  Kindly be happy.  The original human I particularly want to to know you because I do not understand your basic natwce.

(31)

 Sri bhagavan uvacha

Kalo smi loka-ksaya-krt pravrddho

                                 Lokan samahartum iha pravrttah

                                 Rte pi tvam na bhavisyanti sarve

                                 Ye vasthitah pratyanikesu yodhah

Lord Krishna said, I am the destroyer of the worlds known as ‘Mahakal’.  At this moment I have appeared emerged to destroy these people.  These fore the worriers belonging to the apposite army will not survive even without your fighting the battle.  They have to be finished.

(32)

 Tasmat tvam uttistha yaso labhasva

Jitva satrun bhunksva rajyam samrddham

                          Mayaivaite nihatah purvam eva

                          Nimitta-matram bhava savyasachin

Therefore you should get up.  Have victory over the enemy and earn name, wealth and enjoy your kingdom.  All these great warriors, in fact, have already been killed by me.  ‘Savyasachi’ you will only become the killer for name sake.

(33)

 Dronam cha bhismam cha jayadratham cha

                         Karnam tathanyan api yodha-viran

                         Maya hatams tvam jahi ma vyathistha

                         Yuddhasva jetasi rane sapatnan

Dronacharya and Bhishma; Jaydrath and Karn and Mamy other great worriers who have already been killed by me in reality you just kill them.  Donot be afraid.  Undoubtedly, you will win the enemies.  Therefore fight your battle.

(34)

  Sanjaya uvacha

                               Etach chrutva vachanam kesavasya

                               Krtanjalir vepamanah kiriti

                               Namaskrtva bhuya evaha krsnam

Sagadgadam bhita-bhitah pranamya

 Sanjay said, Arjun listens carefully to these words of the grant lord and with folded hands and trembling body being extremely afraid said to the lord.

(35)

 Arjuna uvacha

                              Sthane hrsikesa tava prakirtya

                              Jagat prahrsyaty anurajyate cha

                             Raksamsi bhitani diso dravanti

Sarve namasyanti cha siddha-sanghah

 Arjun said, “It is just worthy that the entire world is happy with your name, attributes, devotional songs and love and attention.  The demons are running in all directions and the ‘Sidha’ men are greeting you with namaskar.

(36)

 Kasmach cha te na nameran mahatman

                            Gariyase brahmano py adi-kartre

                            Ananta devesa jagan-nivasa

                            Tvam aksaram sad-asat tat-param yat

Mahalman, you are the beginner at the Brahman, and the greatest among all.  How can they avoid greeting to with Namaskar?  You are the infinite, __________ of the gods, omnipresent and someone who is beyond the truth and the lie.  You are the truly almighty in this cosmos.

(37)

 Tvam adi-devah purusah puranas

                              Tvam asya visvasya param nidhanam

Vettasi vedyam cha param cha dhama

                              Tvaya tatam visvam ananta-rupa

You are the original god and immortal being you are responsible for this world and worthy of understanding.  You are omnipresent and this entire universe is full of your attributes.

(38)

  Vayur yamo gnir varunah sasankah

                                Prajapatis tvam prapitamahas cha

                                Namo namas te stu sahasra-krtvah

Punas cha bhuyo pi namo namas te

 You are the lord of air, yamraj, fire, sea, moon and the king of the subject and you are the father of Brahma.  Namaskar to you many many times many many namaskars to you.

(39)

 Namah purastad atha prsthatas te

                                 Namo stu te sarvata eva sarva

                                 Ananta-viryamita-vikramas tvam

                                 Sarvam samapnosi tato si sarvah

You are of infinite abilities.  Namaskar to you from front and from the back and from all directions.  Because being of infinite valour you have pervaded this entire world therefore you are present every where.

(40)

 Sakheti matva prasabham yad uktam

               He krsna he yadava he sakheti

               Ajanata mahimanam tavedam

              Maya pramadat pranayena vapi

         Yach chavahasartham asatkrto si

                  Vihara-sayyasana-bhojanesu

         Eko thavapy achyuta tat-samaksam

      Tat ksamaye tvam aham aprameyam

 Without knowing these denive attributes and influence of your and considering that you are my own deav friend, in whatever manner without giving serious thought I have said that belittled your grandeur and dignity I beg to be excused.  Without knowledge I would have insulted you in lighter moments are while resting or while taking meals while alone on in presence of other friends I request you to kindly pardon my actions.

(41-42)

 Pitasi lokasya characharasya

                            Tvam asya pujyas cha gurur gariyan

Na tvat-samo sty abhyadhikah kuto nyo

                            Loka-traye py apratima-prabhava

 You are the father of this living world.  You are the greatest guru, worthy of worship.  Lord Almighty in all the three worlds there is none equal to your and there is no question of anyone being greater than you.

(43)

 Tasmat pranamya pranidhaya ka

Prasadaye tvam aham isam idyam

                                 Piteva putrasya sakheva sakhyuh

                                 Priyah priyayarhasi deva sodhum

Therefore O Lord, I bestow my body and boring with all devotion at my command I request you to kindly have mercy on me and be happy.  O Lord, just as father tolerates wrongdoings of his son, the man of his wife and friend of his dear friend I request to tolerate and excuse all my earlier wrongdoings.

(44)

 Adrsta-purvam hrsito smi drstva

Bhayena cha pravyathitam mano me

                               Tad eva me darsaya deva rupam

                               Prasida devesa jagan-nivasa

I am overjoyed to see this wonderful appearance of yours which I had never seen before.  My mind is full of fear and completely perplexed.  Therefore kindly come back to your earlier Vishnu roap with four arms.  God of gods the omnipresent I invoke your mercy.

(45)

 Kiritinam gadinam chakra-hastam

Icchami tvam drastum aham tathaiva

                             Tenaiva rupena chatur-bhujena

                             Sahasra-baho bhava visva-murte

I once again want to see you with your mukut with your gada and chakra in your hand.  Therefore god of the entire universe having thousands of arms assume once again your Chaturbhuj presence.

(46)

 Sri bhagavan uvacha

                              Maya prasannena tavarjunedam

                              Rupam param darsitam atma-yogat

                              Tejomayam visvam ananatam adyam

Yan me tvad-anyena na drsta-purvam

 The Lord Krishna said, “Arjun on your request I have shown you with the capabilities of my yogashakti, this most brilliant, cause of beginning of everything limitless mamoth body of mine which no one has ever seen except you.

(47)

 Na veda-yajnadhyayanair na danair

Na cha kriyabhir na tapobhir ugraih

                               Evam rupah sakya aham nrloke

                               Drastum tvad-anyena kuru-pravira

Arjun, in this human world there is no way – through vedas or yajna, or donations or performance of other good deeds _______ etc. that anyone other than you can see this universal conformation of mine.

 

Appearance shape body pageant physique conformation posture.

(48)

  Ma te vyatha ma cha vimudha-bhavo

Drstva rupam ghoram idrn mamedam

Vyapetabhih prita-manah punas tvam

                              Tad eva me rupam idam prapasya

Looking at this mamoth frightening conformation of Mine you should neither be perplexed nor get into any kind of confusion.  You should be fearless full of love and attention and once again you see my very same Chaturbhuj body with shankh-gada-chakra and Padma.

(49)

 Sanjaya uvacha

                             Ity arjunam vasudevas tathoktva

                             Svakam rupam darsayamasa bhuyah

                            Asvasayamasa cha bhitam enam

Bhutva punah saumya-vapur mahatma

 Sanjay said God Vasudev told Arjun all this and once again he appeared in this chaturbhuj form full of peace and tranquility and thus consoled the frightened Arjun.

(50)

 Arjuna uvacha

Drstvedam manusam rupam tava saumyam janardana

                Idanim asmi samvrttah sa-chetah prakrtim gatah

Arjun said Lord, I am now relaxed, once again looking at your peaceful and tranquil human form.  In fact, I have regained my normal senses.

(51)

 Sri bhagavan uvacha

Sudurdarsam idam rupam drstavan asi yan mama

                   Deva apy asya rupasya nityam darsana-kanksinah

Lord Almighty said my ‘Chaturb  huj’ appearance that you have seen is indeed extremely rare and uncommon.  The demigods too are always anxious to have a darshan at this rave and unique spectacle.

(52)

 Naham vedair na tapasa na danena na chejyaya

Sakya evam-vidho drastum drstavan asi mam yatha

 There is no way through vedas, tapas or donations or yajnas that this chaturbhuj ‘roop’ of mine can be seen the way you have seen,  Arjuna.

(53)

 Bhaktya tv ananyaya sakya aham evam-vidho rjuna

Jnatum drastum cha tattvena pravestum cha parantapa

 But Paratamp Arjun, with unstinted worship, and keen desire to see this ‘Chaturbhuj’ roop and to know my fundamental nature and the desire to attain my form is indeed very rare and difficult.

(54)

 Mat-karma-krn mat-paramo mad-bhaktah sanga-varjitah

             Nirvairah sarva-bhutesu yah sa mam eti pandava

Arjun, people who wholeheartedly dedicates all this deeds, and completes resigns unto me, who are my ardent devotees and have no attachments and are free from envy or hate towards any human beings are worthes of attaining Me or worthy of salvation.

(55)

Sri bhagavan uvacha

Bhuya eva maha-baho srnu me paramam vachah

                    Yat te ham priyamanaya vaksyami hita-kamyaya

 

 Na me viduh sura-ganah prabhavam na maharsayah

                 Aham adir hi devanam maharsinam cha sarvasah

 

 

   Yo mam ajam anadim cha vetti loka-mahesvaram

Asammudhah sa martyesu sarva-papaih pramuchyate

 

 

 Buddhir jnanam asammohah ksama satyam damah samah

Sukham duhkham bhavo bhavo bhayam chabhayam eva cha

 

       Ahimsa samata tustis tapo danam yaso yasah

Bhavanti bhava bhutanam matta eva prthag-vidhah

 

 Maharsayah sapta purve catvaro manavas tatha

Mad-bhava manasa jata yesam loka imah prajah

 

 Etam vibhutim yogam cha mama yo vetti tattvatah

                   So vikalpena yogena yujyate natra samsayah

 

 

Aham sarvasya prabhavo mattah sarvam pravartate

                  Iti matva bhajante mam budha bhava-samanvitah

 

 Mach-chitta mad-gata-prana bodhayantah parasparam

Kathayantas cha mam nityam tusyanti cha ramanti cha

                  

Tesam satata-yuktanam bhajatam priti-purvakam

Dadami buddhi-yogam tam yena mam upayanti te

 

 Tesam evanukampartham aham ajnana-jam tamah

                   Nasayamy atma-bhavastho jnana-dipena bhasvata

 Arjun, in order to influence them I being present in their minds destroy the darkness of ignorance with the light eminating from the Lamp of  enlightenment.

(11)

 Arjuna uvacha

Param brahma param dhama pavitram paramam bhavan

             Purusam sasvatam divyam adi-devam ajam vibhum

 

             Ahus tvam rsayah sarve devarsir naradas tatha

             Asito devalo vyasah svayam chaiva bravisi me

 Arjun said, “Lord, you are prime Brahman, prime Abode and the purest among bure, because all the sages call you the God among demigods, birth less and omnipresent.  Similarly Devarishi Narad and Asit and Devel and Mahrishi Vyas also consider highest just in the same manner as you have exlained it to me.

(12-13)

Sarvam etad ratam manye yan mam vadasi kesava

Na hi te bhagavan vyaktim vidur deva na danavah

 Keshva, whateve you have told me; I consider it to be true.  Bhagwan neither Devo nor danavs are fully aware of your wonderful disposition.

(14)

 Svayam evatmanatmanam vettha tvam purusottama

        Bhuta-bhavana bhutesa deva-deva jagat-pate

 You cause the birth of all beings.  You are the god of all beings.  You are the sage among the sages.  You are the Almighty the lord of the universe.  You alone know what you really are.

(15)

 Vaktum arhasy asesena divya hy atma-vibhutayah

Yabhir vibhutibhir lokan imams tvam vyapya tisthasi

 Therefore you are the only one capable of describing all those devine attributes and manifestations through.  Which you are omnipresent in all the worlds.

(16)

 Katham vidyam aham yogims tvam sada paricintayan

    Kesu kesu cha bhavesu cintyo si bhagavan maya

 Yogeshwar, I am indeed wonderstruck to think in which manner I should always remember you.  And which are the manifestations of your on which I should meditate.

(17)

  Vistarenatmano yogam vibhutim cha janardana

Bhuyah kathaya trptir hi srnvato nasti me mrtam

 Tanardana kindly describe to me once again your yogasakti (capabilities) and the manifestations in detail.  In fact the more I listen from you the more I want to know.  My quest for knowledge to know about you is not satiated at all.

(18)

  Sri bhagavan uvacha

                  Hanta te kathayisyami divya hy atma-vibhutayah

Pradhanyatah kuru-srestha nasty anto vistarasya me

 The Lord said, Kurushretha Arjun, I will now explain to you chiefly and in short my devine manifestations because in reality there is no end to the details of my manifestations.

(19)

  Aham atma gudakesa sarva-bhutasaya-sthitah

Aham adis cha madhyam cha bhutanam anta eva cha

 Arjun, I am the ‘atma’ present in the hearts of all beings and in fact I am the biginning the middle and the end of all these beings.

(20)

 Adityanam aham visnur jyotisam ravir amsuman

Marichir marutam asmi naksatranam aham sasi

 I am Vishnu among the twelve sons of Aditi; among the objects eminating light, I am the sun and I am the brilliance of 49 Lords of the winds and I am the Moon among the planets.

(21)

 Vedanam sama-vedo smi devanam asmi vasavah

Indriyanam manas chasmi bhutanam asmi chetana

 I am ‘Samreda’ among the vedas.  I am Indra among the demi-gods. I am the mind among the senses.  And I am the ‘Chetna’ the alertness, the lifeforce of all living beings.

(22)

 Rudranam sankaras chasmi vitteso yaksa-raksasam

Vasunam pavakas chasmi meruh sikharinam aham

 I am Shankar among the eleven ‘Rudras’, and among the Yakshas and the ‘Rakshsas’ I am Kuber, the Lord of wealth.  I am the fire among the eight elements.  And I am Sumeru mountain among the high mountains.

(23)

 Purodhasam cha mukhyam mam viddhi partha brhaspatim

            Senaninam aham skandah sarasam asmi sagarah

I am the chief ‘Braspati’ among the priests.  Parth, I am ‘Skand’ among the chieftains and I am the ocean among the water objects.

(24)

 Maharsinam bhrgur aham giram asmy ekam aksaram

                Yajnanam japa-yajno smi sthavaranam himalayah

Among the great sages, I am ‘Bhrigu’ and among the words I am prime word or ‘Omkar’.  Among all the yajnas I a japayojna.  And among the stable objects I am Himalayan mountain.

(25)

 Asvatthah sarva-vrksanam devarsinam cha naradah

Gandharvanam chitrarathah siddhanam kapilo munih

 Among all the trees, I am pipal; among the devarishis I am sage Narad; I am Chitrarath among the Gandharvas and among those who have achieved salvation I am Kapil Muni.

(26)

 Uccaihsravasam asvanam viddhi mam amrtodbhavam

                 Airavatam gajendranam naranam cha naradhipam

Among the horse I am vchishreva the horse born of nectar.  I am Eravat elephant among great elephants and I am the king among men.

(27)

Ayudhanam aham vajram dhenunam asmi kamadhuk

                Prajanas casmi kandarpah sarpanam asmi vasukih

I am Vajra among the weapons and Kamadhenu among the cews. Among the serpents, I am ‘Vasuki’ the chief serpant and I am ‘Kamadev’ the sex desire for the birth of the children according to the scriptures.

(28)

 Anantas chasmi naganam varuno yadasam aham

Pitrnam aryama chasmi yamah samyamatam aham

 I am Sheshnag among cobras and the chief, Varun Devta among the water life.  I am Aryama among the ________ and among the administrators, I am ‘Yama’.

(29)

 Prahladas chasmi daityanam kalah kalayatam aham

Mrganam cha mrgendro ham vainateyas cha paksinam

 I am Prahlad among the detyas and I am Time for those who count.  I am the lion among the animals and Garuda among the birds.

(30)

 Pavanah pavatam asmi ramah sastra-bhrtam aham

                  Jhasanam makaras chasmi srotasam asmi jahnavi

I am air among those that purify and I am Ram among the warriors.  I am crocodile among the fishes and among the rivers, I am shribagirthi ‘Ganges’ river.

(31)

 Sarganam adir antas cha madhyam chaivaham arjuna

                Adhyatma-vidya vidyanam vadah pravadatam aham

Arjun, I am the beginning the middle and the end of the these worlds. I am the spiritual education or the ‘Brahman Vidya’ among all forms of education.  And I am the logical winning argument among those who argue.

(32)

Aksaranam akaro smi dvandvah samasikasya cha

                    Aham evaksayah kalo dhataham visvato-mukhah

I am ‘Akar’ among the letters and among _______ I am Pand named ‘smas’.  Akshaykal or the prime time and large hodied multifaceted in all directions and banefactor of the humanity.

(33)

 Mrtyuh sarva-haras chaham udbhavas cha bhavisyatam

    Kirtih srir vak cha narinam smrtir medha dhrtih ksama

 I am the destroyer of all the Peath and the cause of birth of all beings.  And among the devine women I am Kirti, Shrvi, Vak, Srurithi, Medha, Dhrith and Kshma.

(34)

 Brhat-sama tatha samnam gayatri chandasam aham

                 Masanam marga-sirso ham rtunam kusumakarah

I am ‘Bhritsam’ among the worthy songs and I am ‘Gayathri’ Among the couplets.  Among the months I am the Margsheesh and spring among the seasons.

(35)

 Dyutam chalayatam asmi tejas tejasvinam aham

Jayo smi vyavasayo smi sattvam sttvavatam aham

I am the gamble of the cheats and I am the influence of the influential one.  I am the victory of the victors and decision of the decisive ones and solvun attribute of the satvik persons.

(36)

 Vrsninam vasudevo smi pandavanam dhananjayah

                   Muninam apy aham vyasah kavinam usana kavih

Among the Vrashnivanshes I am Vasudeta, your friend, among Pandvas I am Dhanajay i.e. you.  Among the hermits I am vedvyas and I am Shukracharya among the poets.

(37)

 Dando damayatam asmi nitir asmi jigisatam

Maunam chaivasmi guhyanam jnanam jnanavatam aham

 I am  punishment or ability to punish for those who punish and I am the strategy of those who want to win, I am silence for those desiring to maintain secrecy and the basic wisdom of the wise.

(38)

 Yach chapi sarva-bhutanam bijam tad aham arjuna

Na tad asti vina yat syan maya bhutam characharam

 Arjun, I am the cause of all human or living beings.  There is no living or non living creature who is free of Me.

(39)

 Nanto sti mama divyanam vibhutinam parantapa

                    Esa tuddesatah prokto vibhuter vistaro maya

Paratamp, there is no end of my devine manifestations.  In fact I have explained to you some details about my devine attributes in short.

(40)

  Yad yad vibhutimat sattvam srimad urjitam eva va

Tat tad evavagaccha tvam mama tejo msa-sambhavam

 Whatever you find godly or of devine attributes or of great power, virtue and fame are, in fact, my own insignificant portions-fragments or parts.

(41)

 Athava bahunaitena kim jnatena tavarjuna

Vistabhyaham idam krtsnam ekamsena sthito jagat

 Arjun, where is the need for you to know all these, in fact, I am through my all pervavent yogashakti I am through my minute part present in the entire universe.

(42)

Sri bhagavan uvacha

                 Idam tu te guhyatamam pravaksyamy anasuyave

Jnanam vijnana-sahitam yaj jnatva moksyase subhat

 Lord Krishna said, “I shall once again explain the most secret scientific knowledge for an unblemished devotee like you.  Acquiring this knowledge will bring you freedom from the world full of somows. (somas,soma’s, somme’s, sumo’s)

(1)

 Raja-vidya raja-guhyam pavitram idam uttamam

Pratyaksavagamam dharmyam susukham kartum avyayam

 This knowledge including the scientific bearing is nothing short of being prime in the field of knowledge, perfectly pure, top among secrets, bring about obvious results, based on religion and is extremely easy to follow.

(2)

   Asraddadhanah purusa dharmasyasya parantapa

Aprapya mam nivartante mrtyu-samsara-vartmani

 Partamp, according to this religion a person who doesnot have devotion connot realise me.  Instead be keeps on wandering in this transient world.

(3)

 Maya tatam idam sarvam jagad avyakta-murtina

Mat-sthani sarva-bhutani na caham tesv avasthitah

 The entire world is replete with my manifestations just as water with ice.  And all beings are present in Me Hasid on ‘Sankalp’ but I am not, in reality, residing in these beings.

(4)

Na cha mat-sthani bhutani pasya me yogam aisvaram

  Bhuta-bhrn na cha bhuta-stho mamatma bhuta-bhavanah

 These beings are also not physically present in Me.  You may worrder at my gouty yogic streeth (stretch, street, streets) that inspire of being the cause of the birth of these beings and inspire of being responsible for their sustenance and growth, my soul in fact in not present among these beings.

(5)

 Yathakasa-sthito nityam vayuh sarvatra-go mahan

                   Tatha sarvani bhutani mat-sthanity upadharaya

Just as the aire in the sky bom of the sky and remains in the sky, all the creatures are born of my decision and therefore are considered to be present in ME.

(6)

 Sarva-bhutani kaunteya prakrtim yanti mamikam

                    Kalpa-ksaye punas tani kalpadau visrjamy aham

All the beings merge in my nature at the end of the Kalp and are again create in the new beginning of the ‘Kalp’.

(7)

 Prakrtim svam avastabhya visrjami punah punah

Bhuta-gramam imam krtsnam avasam prakrter vasat

 Embracing my own nature, with the inherent power within, I keep on creating all turing beings according to their own ‘Karma’.

(8)

 Na cha mam tani karmani nibadhnanti dhananjaya

                  Udasinavad asinam asaktam tesu karmasu

The Karma donot bind me as I am present or I am the cause of these  Karmas without the ego of being the Doev.

(9)

 Mayadhyaksena prakrtih suyate sa-characaram

                     Hetunanena kaunteya jagad viparivartate

Arjun the nature inspired by Me the almighty keeps on creating this universe and in this manner the entire cosmos keeps on moving in a cycle.

(10)

 Avajananti mam mudha manusim tanum asritam

 Param bhavam ajananto mama bhuta-mahesvaram

 The ignorant people who do not understand my prime attribute and consider me another ordinary human being, and even though I attain this  human form and wander in the worldly life only to benefit the human society stile they consider me the Almighty as an another ordinary human being.

(11)

 Moghasa mogha-karmano mogha-jnana vicetasah

                   Raksasim asurim chaiva prakrtim mohinim sritah

These people engaged in futile actions, having useless knowledge, and nurturing futile hopes, infact, are persons with limited intellect and assume ‘Rakshasi’, ‘Asuri’ or ‘Mohini’ ‘Prakriti’.

(12)

 Mahatmanas tu mam partha daivim prakrtim asritah

                 Bhajanty ananya-manaso jnatva bhutadim avyayam

But son of Kunti, Arjun, the great souls who assume ‘Devi’ prakriti they understand ME as the endless cause of all the beings and relising me alone as immortal and beyond destruction, worship me wholeheartedly.

(13)

  Satatam kirtayanto mam yatantas cha drdha-vratah

Namasyantas cha mam bhaktya nitya-yukta upasate

 These decisive devotees always meditate an my name and my attributes, keep on saluting and greeting me and worship me wholeheatctedly with love.

(14)

 Jnana-yajnena chapy anye yajanto mam upasate

                     Ekatvena prthaktvena bahudha visvato-mukham

 Others, knowledgeable yogis sincerely worship my formless concept ‘Brahman’ which is without any attributes.  There are still others who worship Me differently in various forms.

(15)

 Aham kratur aham yajnah svadhaham aham ausadham

               Mantro ham aham evajyam aham agnir aham hutam

I am the seasons; I am the yajna; I am ‘Swadha’; I am the medicine; I am the Mantra; I am the Ghee; I am fire; and I am the action of performing ‘Havana’.

(16)

 Pitaham asya jagato mata dhata pitamahah

Vedyam pavitram omkara rk sama yajur eva cha

 The one who has assured this entire universe and who is also its cause, the giver of the results and achievements of the actions, the mother, the father, the respected elder, worthy o knowing, pure ‘Omkar’ ‘Arigveda’ ‘Samveda’ and ‘ Yajurveda’.

(17)

 Gatir bharta prabhuh saksi nivasah saranam suhrt

Prabhavah pralayah sthanam nidhanam bijam avyayam

 The prime about worthy of attainment, the lord at all, responsible to maintain everyone, interested in goodness of all for all, without any end in view, desiring growth, progress and benefit for everyone, cause for birth and denise, basis of being, basis of emulation, and unending cause of everything.

(18)

  Tapamy aham aham varsam nigrhnamy usrjami cha

Amrtam chaiva mrtyus cha sad asach chaham arjuna

 I am the infinite heat of the Sun.  I only gather the clouds and cause the rain.  Arjun, I am the nectar and death and I am the Truth and the Lie.

(19)

 Trai-vidya mam soma-pah puta-papa

                              Yajnair istva svargatim prarthayante

                              Te punyam asadya surendra-lokam

                              Asnanti divyan divi deva-bhogan

The performers of all ends-in-view deeds as described in the three vedas, those who drink the pure whine of life, the sinless pure people who perform the yajna to achieve heaven; these people as a result of their good deeds, attain heaven and enjoy the devine pleasures of the demigods.

(20)

 Te tam bhuktva svarga-lokam visalam

                              Ksine punye martya-lokam visanti

                              Evam trayi-dharmam anuprapanna

                              Gatagatam kama-kama labhante

After enjoying in the enormous heaven, when there virtue of good deeds are depleted, they return to the ‘Mrityulok’ i.e. the earth.  In this manner these people who perform their duties desiring the and the devine pleasures repeatedly go into this cycle of heaven and earth.

(21)

 Ananyas cintayanto mam ye janah paryupasate

 Tesam nityabhiyuktanam yoga-ksemam vahamy aham

 And the compassionate devotees who meditate and worship me withous any ends in view or without any desires, I myself ensure their attainments and their perserving these or maintaining these attainments.

(22)

 Ye py anya-devata-bhakta yajante sraddhayanvitah

                   Te pi mam eva kaunteya yajanty avidhi-purvakam

Arjun, even though the selfish but devoted followers worship other demigods but infact in reality they only worship Me.  But their worship of this kind is ignorant and of limited duration.

(23)

 Aham hi sarva-yajnanam bhokta cha prabhur eva cha

                Na tu mam abhijananti tattvenatas chyavanti te

Because I am the lord and receiver of all the yajnas.  But because neither they know this nor they understand, they donot realise the basic nature of Mine, the almighty; they fall from grace and get into new birth.

(24)

  Yanti deva-vrata devan pitrn yanti pitr-vratah

Bhutani yanti bhutejya yanti mad-yajino pi mam

 Those who worship demigods become demigod, people who worsh Pitras become Pitras.  Mose worshipping great human beings the mselves become these.  But those who worship ‘Me’ in effect attain Me.

(25)

Patram puspam phalam to yam yo me bhaktya prayacchati

            Tad aham bhakty-upahrtam asnami prayatatmanah

The devotee who offers me with live leaves, flowers, fruits or water          I heartily receive and costume these offering assuming a worldly torn.

(26)

 Yat karosi yad asnasi yaj juhosi dadasi yat

Yat tapasyasi kaunteya tat kurusva mad arpanam

 Arjun whatever action you perform, whatever you eat and the havan that you perform or what you donate or your performance of ‘tapa’; you dedicate all these to Me.

(27)

 Subhasubha-phalair evam moksyase karma-bandhanaih

              Sannyasa-yoga-yuktatma vimukto mam upaisyasi

In this manner when you dedicate all your deeds to Me the Almighty, you will be breed from the ‘Karmabandhan’ as a result of your unattached unselfish deeds and after attaining this freedom you will assume my form or you will merge with.

(28)

  Samo ham sarva-bhutesu na me dvesyo sti na priyah

Ye bhajanti tu mam bhaktya mayi te tesu chapy aham

 I am ingrained in all beings in ‘Samabhat’ with the spirit for all.  No one is dear to me nor I hate anyone.  But those who worship me with love and devotion they reside in Me and I live in their hearts.

(29)

 Api chet suduracharo bhajate mam ananya-bhak

Sadhur eva sa mantavyah samyag vyavasitto hi sah

 Even if a dire sinner once worship me sincerely, he is worthy to be known as a sage because he is a decisive person who has carefully decided that there is nothing so good as the worship of the Almighty.

(30)

 Ksipram bhavati dharmatma sasvac-chantim nigacchati

               Kaunteya pratijanihi na me bhaktah pranasyati

 He soon becomes a Dharmatma and attains permanent prime peace.  Arjun you must understand and be convinced that my devotee is never destroyed.  (31)

 Mam hi partha vyapasritya ye pi syuh papa-yonayah

                  Striyo vaisyas tatha sudras te pi yanti param gatim

Arjun woman, vaish and shudra and even chandal whoever approaches me with love and devotion, attains the prime Gati after death.

(32)

 Kim punar brahmanah punya bhakta rajarsayas tatha

Anityam asukham lokam imam prapya bhajasva mam

 And undoubtedly the virtuous brahmins, and the royal devotees who seek my refuge attain the prime place.  Therefore in this mortal, human body all the time you must worship Me.

(33)

 Man-mana bhava mad-bhakto mad-yaji mam namaskuru

             Mam evaisyasi yuktvaivam atmanam mat-parayanah

 You must long for Me, become my devotee, my worshipper and always greet me with respect.  In this manner when you fix you mind and Atma in Me you will attain Me.

(34)

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)

Sri bhagavan uvacha

Anasritah karma-phalam karyam karma karoti yah

                  Sa sannyasi ca yogi cha na niragnir na chakrya.

Lord Almighty said “The person who, without relying on the fruit of his labour, carrie out his duty; he should be considered a yogi and he should be called a ‘Sanyasi’.  Just by relinquishing the duty one does not become a yogi or a ‘Sanyasi’.

(1)

 Yam sannyasam iti prahur yogam tam viddhi pandava

                Na hy asannyasta-sankalpo yogi bhavati kaschana

Arjun, what is known as ‘Sanyas’ you can also consider as ‘Yoga’ because anyone who cannot get rid of his ‘Sankalps’ cannot become a ‘Yogi’.

(2)

 Aruruksor muner yogam karma karanam uchyate

                   Yogarudhasya tasyaiva samah karanam uchyate

The person who wants to practice and become a yogi should only carry out with his duty without attachment to the results.  And, for a yogi; his lack of making any sankalaps is his greatest advantage.

(3)

 Yada hi nendriyarthesu na karmasv anusajjate

Sarva-sankalpa-sannyasi yogarudhas tadochyate

 When the person neither gets attached to his deeds not to the worldly pleasures of the senses and when he breeds no, desires, he is known as ‘yoga reed’.

(4)

 Uddhared atmanatmanam natmanam avasadayet

Atmaiva hy atmano bandhur atmaiva ripur atmanah

 It is desirable that the human being should always strive to achieve salvation.  He should never indulge and get into decadence.  Man is in fact, his own enemy.  Likewise, he can be his own friend.

(5)

Bandhur atmatmanas tasya yenatmaivatmana jitah

                  Anatmanas tu satrutve vartetatmaiva satruvat

 The human being who has conquered the body including the senses and the mind; for him, man is his own friend.  But the person who has not conquered the body, senses and mind, he is his own enemy.

(6)

 Jitatmanah prasantasya paramatma samahitah

Sitosna-sukha-duhkhesu tatha manapamanayoh

 In pleasure and in pain, in summer or in winter, in respect or in disrespect, the person whose mind bear ho agitations or attachment due to these.  Such a person whose ‘atma’ has attained self-realised freedom, and his mind is always creatively engaged in the almighty;  his wisdom teach him that nothing is really important except the almighty.

(7)

Jnana-vijnana-trptatma kutastho vijitendriyah

Yukta ity uchyate yogi sama-lostrasma-kanchanah

 The person whose spirit is replete with wisdom and science, whose ntentions are beyond any blemishes, who has thoroughly conquered his senses and for whom dust, stone and gold are all alike; it is said that such a yogi is complete or he has realised God.

(8)

 Suhrn-mitrary-udasina-madhyastha-dvesya-bandhusu

                Sadhusv api cha papesu sama-buddhir visisyate

He is the greatest among human beings who is unselfish and interested in the good of everyone, doesnot distinguish between friend or enemy and is just and has same regards for religious and followers of the riteaus path and the sinners his our people or those belonging to the enemy.

(9)

 Yogi yunjita satatam atmanam rahasi sthitah

                      Ekaki yata-cittatma nirasir aparigrahah

The person who keeps complete control over his body including his senses and his mind, does not live on hopes and is free from greed; such a yogi should often seek a solitary place and medidate continuously with his devoted mind the marvels of the almighty.

(10)

 Sucau dese pratisthapya sthiram asanam atmanah

Naty-ucchritam natinicham chailajina-kusottaram

He should select a sacred place and spread on it kushasna, deerskin, and the fabrics.  The place should be neither high nor low and this his base stable.

(11)

 Tatraikagram manah krtva yata-chittendriya-kriyah

                    Upavisyasane yunjyad yogam atma-visuddhaye

And sitting straight and controlling completely the actions of his senses, containing his mind into stability, should practice ‘Yoga’ to achieve purity of mind.

(12)

 Samam kaya-siro-grivam dharayann achalam sthirah

                 Sampreksya nasikagram svam disas chanavalokayan

In the straight posture he should keep his upper body, neck and head relaxed and motionless and fix his gaze on the front tip of his nose without looking into any other directions.

(13)

 Prasantatma vigata-bhir brahmachari-vrate sthitah

Manah sam yamya mach-chitto yukta asita mat-parah

 Observing ‘ Brahmcharya’, free from any fear the ‘yogi’ with a mind full of peace and is alert should meditate on my manifestations.

(14)

 Yunjann evam sadatmanam yogi niyata-manasah

Santim nirvana-paramam mat-samstham adhigachchhati

 The yogi with fully controlled mind, constantly making efforts with his soul to be fully absorbed in my manifestations achieve the rare peace which resides only in me the almighty.

(15)

Natyasnatas tu yogo sti na chaikantam anasnatah

                    Na chati svapna-silasya jagrato naiva charjuna

Arjun, this yoga can not be realised by anyone who eats too much or little nor by the one who sleeps excessively or who does not sleep at all.

(16)

 Yuktahara-viharasya yukta-Chestasya karmasu

Yukta-svapnavabodhasya yogo bhavati duhkha-ha

 The yoga which kills all reasons for unhappiness can be achieved only by someone who eats what is necessary and sleeps or keeps awake only as requires by the body ___________________ such actions only as his duty demands.

(17)

Yada viniyatam chittam atmany evavatisthate

   Nisprhah sarva-kamebhyo yukta ity ucyate tada

 When the mind which is in complete control stabilises in the meditation of the almighty during that time, it is said, that the person who is unaffected by all worldly affairs realises the yoga and becomes a practitioner.

(18)

 Yatha dipo nivatastho nengate sopama smrta

Yogino yata-chittasya yunjato yogam atmanah

 Just as in a place where there is no wind the lamp doesnot flicker, same simile applies to the yogi engaged in meditation about the almighty.

(19)

  Yatroparamate chittam niruddham yoga-sevaya

Yatra caivatmanatmanam pasyann atmani tusyati

 Purified by the practice of yoga and in the state where mind becomes stable in Lord’s manifestations and perceives the presence of the almighty and remains satisfied in almighty’s devotion.

(20)

 Sukham atyantikam yat tad buddhi-grahyam atindriyam

              Vetti yatra na caivayam sthitas calati tattvatah

Beyond the hounds of the senses, realised only by the potent intelligence the unending joy becomes a part of the yogi who makes his mind stable in the attributes of the almighty.

(21)

 Yam labdhva chaparam labham manyate nadhikam tatah

             Yasmin sthito na duhkhena gurunapi vichalyate

When attaining the devine advantage of realising God one considers that their no greatest blessing and doesnot can be get affected by the deep sorrows.

(22)

Tam vidyad duhkha-samyoga-viyogam yoga-samjnitam

 What is unattached with the sorrowful world and what is known as yoga needs to be experienced.  It is one devine’s duty to practice such a yoga with enthusiasm, patience and intersect decisively.

(23)

  Sa nischayena yoktavyo yogo nirvinna-chetasa

   Sankalpa-prabhavan kamams tyaktva sarvan asesatah

                  Manasaivendriya-gramam viniyamya samantatah

Sanaih sanair uparamed buddhya dhrti-grhitaya

Atma-samstham manah krtva na kinchid api chintayet

 Desires originating from one’s vows are when given up and sense and sensual objects are when fully controlled, when one gradually starts stabilising one’s mind with patient wisdom in the attributes of the almighty he should not brood over anything else.

(24-25)

 Yato yato nischalati manas chanchalam asthiram

                    Tatas tato niyamyaitad atmany eva vasam nayet

The unstable and __________ mind wonders among various worldly objects and the practitioner must ship his mind away from these objects repeatedly and should try to stablise it in the manifestations of the almighty.

(26)

 Prasanta-manasam hy enam yoginam sukham uttamam

              Upaiti santa-rajasam brahma-bhutam akalmasam

Because whose mind has become peaceful in all respects and whose ‘Rajoguna’ has quitened and by making efforts to achieve oneness with the almighty, the yogi accomplishes the genuine joy exquisite joy.

(27)

  Yunjann evam sadatmanam yogi vigata-kalmasah

Sukhena brahma-samsparsam atyantam sukham asnute

 That virtuous yogi engaging his mind in the prominence of the almighty continuously thus experiences the joy of realising the almighty.

(28)

 Sarva-bhuta-stham atmanam sarva-bhutani chatmani

                Iksate yoga-yukta-atma sarvatra sama-darsanah

The person whose mind is replete with yoga of maintaining the same and constant attitude in everything and who sees the presence of the  _______  ‘atma’ in all beings and beholds all the beings in the thus conceived ‘ama’.

 (29)

 Yo mam pasyati sarvatra sarvam cha mayi pasyati

Tasyaham na pranasyami sa cha me na pranasyati

 The person who finds all pervading me the almighty in all beings and also is able to see all beings in my all pervading form, I am never invisible to him or he is able to see me always.

(30)

 Sarva-bhuta-stthitam you mam bhajaty ekatvam asthitah

              Sarvatha vartamano pi sa yogi mayi vartate

The person who gets into a constant mood and worship omnipotent me, Vasudev, that yogi while performing all his various deeds infact       dedicates all his performance to me.

(31)

 Atmaupamyena sarvatra samam pasyati yo rjuna

Sukham va yadi va duhkham sa yogi paramo matah

 The person whose attitude towards all beings is constant and same as towards his own personal self, and also considers happiness and sorrow as the same, that yogi is considered as the best among yogis.

(32)

 Arjuna uvaca

Yo yam yogas tvaya proktah samyena madhusudana

                  Etasyaham na pasyami cancalatvat sthitim sthiram

Arjun said “Madhusudan” the yoga which ;you have defined as practising  the presence of same attitude in one’s mind according to me, due to fickleness of mind is difficult to achieve.

(33)

 Concalam hi manah krsna pramathi balavad drdham

                 Tasyaham nigraham manye vayor iva suduskaram

Because Krishna this mind is extremely capricious and viscillating and equally strong and obstinate.  Therefore I consider controlling the mind is as difficult cessation of the air.

(34)

 Sri bhagavan uvacha

Asamsayam maha-baho mano durnigraham chalam

                  Abhyasena tu kaunteya vairagyena cha grhyate

Lord almighty said “Mahabaho, no doubt the mind is extremely fictive and difficult to control but will practice of unattachment and constant efforts to control, it can come under control.

(35)

 Asamyatatmana yogo dusprapa iti me matih

Vasyatmana tu yatata sakyo vaptum upayatah

 The person who has not controlled his mind or such a person yoga is unachievable, and the person who has controlled his mind can attain easily with efforts and practice.  This is my considered opinion.

(36)

 Arjuna uvacha

                 Ayatih sraddhayopeto yogach chalita-manasah

Aprapya yoga-samsiddhim kam gatim krsna gacchati

 Arjun said, Shri Krishna, the person who has devotion towards yoga but is not disciplined due to which his mind, in the end, drifts away from yoga; such a seeker who is not  ______ achieve the state of yoga _______ at what  _________.

(37)

 Kachchin nobhaya-vibhrastas chinnabhram iva nasyati

               Apratistho maha-baho vimudho brahmanah pathti

Mahababo such a seeker who is lost from the devine path of the almighty what happens to him.  Defecated from both the sides does he end up in a disaster?

(38)

  Etan me samsayam krsna chettum arhasy asesatah

Tvad-anyah samsayasyasya chetta na hy upapadyate

Shri Krishna, you are the only one who is capable to completely remove this doubt of mine.  It is not possible to find another who can clarify these doubts.

(39)

  Sri bhagavan uvacha

                    Partha naiveha namutra vinasas tasya vidyate

Na hi kalyana-krt kaschid durgatim tata gacchati

 The lard almighty said, couch a person is ruined neither in this world nor the next.  Because dear Arjun the person who follows the path of the salvation of the soul or realising the almighty is never degraded.

(40)

 Prapya punya-krtam lokan usitva sasvatih samah

Suchinam srimatam gehe yoga-bhrastto bhijayate

The unfulfilled person reaches the abodes of the virtuous and after       residing there for many many long years is born in the families of       respected people who follow the path of purity.

(41)

  Athava yoginam eva kule bhavati dhimatam

Etaddhi durlabhataram loke janma yad idrsam

 In other words instead o going to the ordinary abodes is born only in the family of wise yogis.  But the birth of this nature is very rare in this world.

(42)

 Tatra tam buddhi-samyogam labhate paurva-dehikam

                Yatate cha tato bhuyah samsiddhau kuru-nandana

There gathering the samskars of great wisdom or achieve the yoga of constant attitude among all without much effort.  Enthused with the effects of this yoga he makes greater efforts to attain realisation of the almighty than even before.

(43)

 Purvabhyasena tenaiva hriyate hy avaso pi sah

                      Jijnasur api yogasya sabda-brahmativartate

The yogabhrashta person propelled by the previous practice is undoubtedly attracted towards the almighty and the seeker of the yoga of constant attitude transcends the ill effects of “Skam” deeds or the deeds done with selfish ends in view.

(44)

 Prayatnad yatamanas tu yogi samsuddha-kilbisah

                   Aneka-janma-samsiddhas tato yati param gatim

But the yogi who is a practitioner making the best of efforts with the force and power of the previous births becomes free from sins during this birth and soon achieves salvation.

(45)

 Tapasvibhyo dhiko  yogi jnanibhyo pi mato dhikah

Karmibhyas chadhiko yogi tasmad yogi bhavarjuna

Yogi is superior to tapasvis, and is also superior to the wise persons who have knowledge at the shastras and is undoubtedly better than those who perform with selfish ends in mind.  Therefore, Arjun you must become a yogi.

(46)

Yoginam api sarvesam mad-gatenantaratmana

Sraddhavan bhajate yo mam sa me yuktatamo matah

 Among all the yogis the one who worships me constantly with devotion is most dear to me.

(47)