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6 28 भगवान युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः| सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 6.28 ||  Thus, devoting himself to the Yoga of the Self, freed from impurities, the yogin easily attains the supreme bliss of contact with the Brahman. By constantly concentrating his mind in this way, the taintless yogi easily attains the absolute bliss of contact with Brahman. The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal). Thus, yoking the self always, the man of Yoga, with a subdued mind, easily attains complete union, that is, the Brahman. Thus, free from sin, abiding always in the Eternal, the saint enjoys, without effort, the bliss that flows from the realization of the Infinite.


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6 29 भगवान सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि| ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः || 6.29 ||  He whose mind is fixed in Yoga sees reality everywhere; he sees his Self as abiding in all beings and all beings in his Self. One who has their mind Self-absorbed through Yoga, and who has the vision of sameness everywhere, sees this Self existing in everything, and everything in their Self. With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere. He who has yoked himself in Yoga and observes everything truly perceives the Self to be abiding in all beings and all beings to be abiding in the Self. He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks upon everything with an impartial eye.


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6 30 भगवान यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति| तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 6.30 ||  To him who sees Me in every self and every self in Me—I am not lost to him, nor is he lost to Me. One who sees Me in everything and sees all things in Me—I do not lose sight of him, and he also is not lost to My vision. He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him. He who observes Me in all and observes all in Me—for him, I am not lost, and he too is not lost for me. He who sees Me in everything and everything in Me, I shall never forsake him, nor shall he lose Me.


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6 31 भगवान सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः| सर्वथा वर्तमानोऽपि स योगी मयि वर्तते || 6.31 ||  The yogi who, fixed in oneness, worships Me dwelling in all beings—he abides in Me, no matter how he may live. That yogi, who, being established in unity, adores Me as existing in all things, exists in Me—in whatever condition he may be. He who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be. He who is firmly established in the oneness of Me, experiences Me immanent in all beings—that man of Yoga is never stained, no matter what stage he may be in. The sage who realizes the unity of life and who worships Me in all beings, lives in Me, no matter what their lot may be.


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6 32 भगवान आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन| सुखं वा यदि वा दुःखं सः योगी परमो मतः || 6.32 ||  He who, due to the similarity of selves everywhere, sees pleasure or pain as the same everywhere—that yogi, O Arjuna, is considered the closest. O Arjuna, that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as they would apply to themselves. He who, through the likeness of the Self, O Arjuna, sees reality everywhere, be it pleasure or pain, is regarded as the highest Yogi. Whoever finds pleasure or pain equally in all, as if it were in themselves—that person is considered to be a great man of Yoga, O Arjuna! O Arjuna! He is the perfect saint who, having been taught by the likeness within himself, sees the same Self everywhere, regardless of whether the outer form be pleasurable or painful.


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6 33 अर्जुन योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन| एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम् || 6.33 ||  Arjuna said, "O Krsna, this Yoga of reality, which You have declared, I do not see how it can be steady due to the fickleness of the mind." Arjuna said, "O Madhusudana (Krsna), this Yoga that You have spoken of as sameness, I do not see its steady continuance due to the restlessness of the mind." Arjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind." Arjuna said, "O slayer of Mandhu, this Yoga of equanimity which You have spoken of, I do not find a proper foundation for it due to the unsteadiness of the mind." Arjuna said: I do not see how I can attain this state of equanimity which You have revealed, owing to the restlessness of my mind.


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6 34 अर्जुन चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्| तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 6.34 ||  For the mind is fickle, O Krsna, impetuous, powerful, and stubborn; I think that restraining it is as difficult as restraining the wind. For, O Kṛṣṇa, the mind is unsteady, turbulent, strong, and obstinate; I consider its control to be as difficult as that of the wind. The mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind. O Krsna! The mind is indeed unsteady, destructive, strong, and obstinate; I believe it is very difficult to control it, just as it is to control the wind. My Lord! Verily, the mind is fickle and turbulent, obstinate, and strong; indeed, it is extremely difficult to control, like the wind.


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6 35 भगवान असंशयं महाबाहो मनो दुर्निग्रहं चलं| अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 6.35 ||  The Lord said, "The mind is indeed hard to subdue and fickle, O mighty-armed one, but, O son of Kunti, it can be brought under control through practice and the exercise of dispassion." The Blessed Lord said, O mighty-armed one, undoubtedly the mind is untamable and restless. But, O son of Kunti, it can be brought under control through practice and detachment. The Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained." The Bhagavat said, O mighty-armed one! No doubt, the mind is unsteady and hard to control. But it can be controlled through practice and an attitude of desirelessness, O son of Kunti! Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain; however, O Son of Kunti, with practice and renunciation, it can be done.


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6 36 भगवान असंयतात्मना योगो दुष्प्राप इति मे मतिः| वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः || 6.36 ||  In my opinion, Yoga is hard to attain by a person of an unrestrained mind; however, it can be attained through the right means by one who strives for it and has a subdued mind. My conviction is that Yoga is difficult to attain for one with an uncontrolled mind. But it is possible to attain through the aforementioned means for one who strives and has a controlled mind. I think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means. My belief is that attaining Yoga is difficult for a person with an uncontrolled mind; but it is possible to attain by proper means with a subdued self. It is not possible to attain Self-Realization unless one knows how to control oneself; however, for one who, striving by the proper means, learns such control, it is possible.


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6 37 अर्जुन अयतिः श्रद्धयोपेतो योगाच्चलितमानसः| अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति || 6.37 ||  Arjuna said, "If a person who is possessed of faith but has put in only inadequate effort finds his mind wandering away from Yoga, and then fails to attain perfection—what way does he go, O Krishna?" Arjuna said, "O Krsna, what goal does one attain who, despite having faith, fails to achieve perfection in Yoga due to lack of diligence, and whose mind becomes deflected from Yoga?" Arjuna said, "He who is unable to control himself, even though he has faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?" Arjuna said, "A person who has faith and is desirous of reaching the path of the good, but whose mind has been severed from Yoga—to which goal does he go, having failed to attain success in Yoga? O Krsna!" Arjuna asked: What of him who fails to control himself, whose mind falls from spiritual contemplation, yet retains his faith and does not attain perfection?


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6 38 अर्जुन कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति| अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि || 6.38 ||  Without any support, confused in the path leading to the Brahman, and thus having fallen from both, does he not perish, O mighty-armed one, like a rent cloud? O Mighty-armed one, having fallen from both [paths], without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud? Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman? Does he, fallen from both, get lost like a broken cloud? Or, O mighty-armed one! Having no support, does he meet total destruction? Having failed in both, my Lord, is he without hope, like a riven cloud with no support, lost on the spiritual path?


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6 39 अर्जुन एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः| त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते || 6.39 ||  O Krsna, you should altogether remove this doubt of mine, for there is no other remover of this doubt than you. O Krsna, you should totally eradicate this doubt of mine, for none other than yourself can be the dispeller of this doubt! O Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so. Please dispel this doubt of mine completely. But for You, O Krsna, no one else is capable of eradicating this doubt. My Lord! You are worthy to solve this doubt once and for all; there is no one else competent to do so, save Yourself.


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6 40 भगवान पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते| नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति || 6.40 ||  The Lord said, "Neither here in this world nor there in the next is there destruction for him. For no one who does good ever comes to an evil end." The Blessed Lord said, "O Partha, there is certainly no ruin for him here or hereafter, for no one engaged in good meets with a deplorable end, my son!" The Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief." The Bhagavat said, "O dear Partha! Neither in this world nor in the other is there destruction for him. Certainly, no one who performs an auspicious act ever comes to a grievous state." Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or the next. No evil fate awaits him who treads the path of righteousness.


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6 41 भगवान प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः| शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 6.41 ||  He who has fallen away from Yoga is born again in the house of the pure and prosperous, having attained to the worlds of doers of good deeds and dwelled there for many long years. Attaining the worlds of the righteous and residing there for eternal years, the man who has fallen from Yoga is born in the house of the pious and prosperous. Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is born in a house of the pure and wealthy. Having attained the worlds of those who perform pious acts, and having resided there for years of eternity, the one who has fallen from Yoga is born again in the house of the pure and wealthy. Having reached the worlds where the righteous dwell, and having remained there for many years, he who has strayed from the path of spirituality will be born again into the family of the pure, benevolent, and prosperous.


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6 42 भगवान अथवा योगिनामेव कुले भवति धीमताम्| एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 6.42 ||  Or he is born into a family of wise yogis. But such a birth in this world is rare. Or, he is born in the family of wise yogis. Such a birth is indeed more difficult to come by in the world. Or he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world. Or, he is born nowhere else but in the family of the intelligent men of Yoga; for, this birth is more difficult to obtain in the world. Or, he may be born in the family of wise sages, though such a birth is indeed very difficult to obtain.


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6 43 भगवान तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्| यतते च ततो भूयः संसिद्धौ कुरुनन्दन || 6.43 ||  There, O Arjuna, he regains the disposition of mind that he had in his former body, and from there he strives even more for success in Yoga. There he becomes endowed with the wisdom acquired in the previous body, and he strives even more than before for perfection, O scion of the Kuru dynasty. Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna. There, in that life, he regains the link of mentality transmitted from his former body. Consequently, once again he strives for full success, O rejoicer of the Kurus! Then, the experience acquired in his former life will revive, and with it, he will more eagerly strive for perfection than before.


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6 44 भगवान पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः| जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || 6.44 ||  By the power of his earlier practice, he is carried forward even against his will. Even though he is an enquirer about Yoga, he transcends the Sabda-Brahman, i.e., Prakṛti or matter. For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the results of the performance of Vedic rituals! By that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word. Not being a master of himself, he is only dragged by that former practice (its mental impression); only a seeker of the knowledge of Yoga passes beyond what strengthens the [sacred] text. Unconsciously, he will return to the practices of his old life; thus, one who strives to attain spiritual consciousness is certainly superior to one who merely talks about it.


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6 45 भगवान प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः| अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 6.45 ||  But the yogi, striving earnestly, cleansed of all his stains and perfected through many births, reaches the supreme state. However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many births, they achieve the highest Goal. But the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal. After that, the assiduous man of Yoga, having his sins completely cleansed and being perfected through many births, reaches the Supreme Goal. Then, after many lives of earnest striving and absolution of sins, the student of spirituality attains perfection and reaches the Supreme.


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6 46 भगवान तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः| कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन || 6.46 ||  Greater than the ascetics, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin. A yogi is higher than those of austerity; they are considered higher even than those of knowledge. The yogi is also higher than those of action. Therefore, O Arjuna, become a yogi. The yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of action; therefore, be thou a yogi, O Arjuna. The person of Yoga is superior to the persons of austerities and is considered superior even to the persons of knowledge; and the person of Yoga is superior to the persons of action. Therefore, O Arjuna! you should become a person of Yoga. The wise person is superior to the ascetic, the scholar, and the man of action; therefore, be thou a wise person, O Arjuna!


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6 47 भगवान योगिनामपि सर्वेषां मद्गतेनान्तरात्मना| श्रद्धावान्भजते यो मां स मे युक्ततमो मतः || 6.47 ||  He who, with faith, worships Me, and whose innermost self is fixed in Me, I consider him to be the greatest of the Yogins. Even among all the yogis, he who adores Me with his mind fixed on Me and with faith is considered by Me to be the best of the yogis. And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted. He who has faith and serves Me with his inner self devoted to Me, is considered by Me to be the best of all yogis. I look upon him as the best of mystics, who, full of faith, worships Me and abides in Me.


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7 1 भगवान मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः| असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु || 7.1 ||  The Lord said, "With your mind focused on Me, taking Me as your support, and practicing yoga—how can you, without doubt, know Me fully? Hear, O Arjuna." The Blessed Lord said, "O Partha, hear how, with your mind fixed on Me, practicing the Yoga of Meditation and taking refuge in Me, you will certainly and fully know Me. The Blessed Lord said, "O Arjuna, hear how you shall, without doubt, know Me fully, with your mind intent on Me, practicing Yoga and taking refuge in Me." The Bhagavat said, "O son of Prtha, hear from Me how, with your mind attached to Me, practicing yoga, and taking refuge in Me, you shall understand Me fully, without any doubt." Lord Shri Krishna said: Listen, O Arjuna! I will tell you how you can know Me in my full perfection. Practice meditation with your mind devoted to Me and take Me as your refuge.


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7 2 भगवान ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः| यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || 7.2 ||  I will declare to you in full this knowledge of God, along with the knowledge that makes it distinguished, knowing which nothing else remains to be known. I shall tell you in detail of this Knowledge, which is combined with realization, after experiencing which there remains nothing else here to be known. I will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here. I shall teach you this knowledge in full, together with action; for a person who has known this, there remains nothing else to be known in this world. I will reveal this knowledge to you and how it can be realized; once accomplished, there is nothing else worth having in this life.


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7 3 भगवान मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये| यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः || 7.3 ||  Among thousands of men, some strive for perfection; even among those who strive for perfection, only some know Me; and among those who know Me, only some truly know Me. Among thousands of men, a rare one endeavors for perfection. Even among the perfected ones who are diligent, one perchance knows Me in truth. Among thousands of men, one may perchance strive for perfection; even among those successful strivers, only one may perchance know Me in essence. Among thousands of men, perhaps one makes an effort for the determined knowledge. Among those, even though they make an effort, perhaps one realizes Me correctly with the determined knowledge. Among thousands of men, scarcely one strives for perfection, and even among those who gain occult powers, perhaps only one knows me in truth.


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7 4 भगवान भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च| अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 7.4 ||  Earth, water, fire, air, ether, Manas, Buddhi, and the ego-sense—thus My Prakriti is divided into eight parts. This Prakrti of Mine is divided eightfold thus: earth, water, fire, air, space, mind, intellect, and egoism. Earth, water, fire, air, ether, mind, intellect, and egoism—thus is My Nature divided eightfold. My nature is divided into eight parts: Earth, Water, Fire, Wind, Ether, Mind, Intellect, and Ego. Earth, water, fire, air, ether, mind, intellect, and personality—this is the eightfold division of My manifested nature.


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7 5 भगवान अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्| जीवभूतां महाबाहो ययेदं धार्यते जगत् || 7.5 ||  This is My lower Prakṛti. But, O mighty-armed one, know that My higher nature is another. It is the life-principle (Jīva-bhūta), by which this universe is sustained. O mighty-armed one, this is the inferior Prakrti. Know the other Prakrti of Mine, which is however higher than this, which has taken the form of individual souls, and by which this world is upheld. O mighty-armed Arjuna, this is the inferior Prakriti; know it as distinct from My higher Prakriti, the very life-element, by which this world is upheld. This is My lower nature. My superior nature, which has become the individual Soul and by which this world is maintained, is not different from this. O mighty-armed Arjuna, you must know this. This is My inferior nature; however, O valiant one, know that distinct from this is My superior nature, which is the very life that sustains the universe.


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7 6 भगवान एतद्योनीनि भूतानि सर्वाणीत्युपधारय| अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा || 7.6 ||  Know that all beings have these two as the source of their birth. Therefore, I am the origin and the dissolver of the whole universe. Understand thus that all things—sentient and insentient—have these as their source. I am the origin as well as the end of the entire universe. Know that these two are the womb of all beings; thus, I am the source and dissolution of the whole universe. All beings are born from this womb; hence, keep them close. I am the origin and dissolution of the entire world. It is the womb of all beings; for I am He by Whom the worlds were created and shall be dissolved.


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7 7 भगवान मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय| मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || 7.7 ||  There is nothing higher than Me, O Arjuna. All this is strung on Me, like rows of gems on a thread. O Dhananjaya, there is nothing else higher than Myself. All this is strung on Me like pearls on a string. There is nothing higher than Me, O Arjuna. All this is strung on Me, like clusters of gems on a string. There is nothing beyond Me, O Dhananjaya; all this is strung on Me, just as pearls are strung on a string. O Arjuna! There is nothing higher than Me; all is strung on Me like rows of pearls on a thread.


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7 8 भगवान रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः| प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु || 7.8 ||  I am the taste in the waters, O Arjuna! I am the light in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether; and manhood in men, I am. O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; the letter 'Om' in all the Vedas, the sound in space, and manhood in men. I am the flavor in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in the ether and virility in men. O son of Kunti! I am the taste in waters, the light in the moon and sun, the best hymn (OM) in the entire Vedas, the sound that exists in the ether, and the manly vigor in men. O Arjuna! I am the fluidity in water, the light in the sun and moon, the mystic syllable Om in the Vedic scriptures, the sound in ether, and the virility in man.


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7 9 भगवान पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ| जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु || 7.9 ||  I am the pure scent in the earth; I am the radiance in the fire; I am the life-force in all beings, and austerity in ascetics. I am also the sweet fragrance in the earth; I am the brilliance in the fire, and the life in all beings; and I am the austerity of the ascetics. I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity of ascetics. I am the pure scent in the earth; I am also the radiance in the sun; I am the life in all beings and the austerity in the ascetics. I am the fragrance of the earth, the brilliance of fire, the life force in all beings, and the austerity of ascetics.


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7 10 भगवान बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्| बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् || 7.10 ||  Know Me, O Arjuna, to be the primeval seed of all beings. I am the intelligence of the discerning and the brilliance of the brilliant. O Partha, know Me to be the eternal seed of all beings. I am the intellect of the intelligent, and I am the courage of the courageous. Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent, and the splendour of the splendid objects. O son of Prtha! Know Me as the eternal seed of all beings; I am the intellect of the intellectuals and the brilliance of the brilliant. Know, O Arjuna, that I am the eternal seed of being; I am the intelligence of the intelligent, the splendour of the resplendent.


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7 11 भगवान बलं बलवतां चाहं कामरागविवर्जितम्| धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ || 7.11 ||  In the strong, I am strength, devoid of desire and passion. In all beings, I am the desire which is not contrary to Dharma, O Arjuna. And of the strong, I am the strength that is devoid of passion and attachment. Among creatures, I am desire that is not contrary to righteousness, O scion of the Bharata dynasty. Of the strong, I am the strength devoid of desire and attachment, and in all beings, I am the desire in accordance with Dharma, O Arjuna. Of the strong, I am the strength that is free from desire and attachment. O best of the Bharatas, in all beings, I am the desire that is not contrary to dharma. I am the strength of the strong, those who are free from attachment and desire; and, O Arjuna, I am the desire for righteousness.


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7 12 भगवान ये चैव सात्त्विका भावा राजसास्तामसाश्च ये| मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि || 7.12 ||  Know that all those states of Sattva, Rajas, and Tamas are from Me alone; however, I am not in them; rather, they are in Me. Those things that are made of the quality of sattva, and those things that are made of the quality of rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are within Me! Whatever beings (and objects) that are pure, active, and inert, know that they proceed from Me. They are in Me, yet I am not in them. Whatever beings are there—whether they are of the Sattva, Rajas, or Tamas strands—be sure that they are from Me; I am not in them, but they are within Me. Whatever be the nature of their life, whether it be pure, passionate, or ignorant, they are all derived from Me. They are in Me, but I am not in them.


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7 13 भगवान त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्| मोहितं नाभिजानाति मामेभ्यः परमव्ययम् || 7.13 ||  The entire universe is deluded by these three states originating from the Gunas (of Prakrti), and fails to recognize Me, who am beyond them and immutable. All this world, deluded as it is by these three qualities made of the gunas, does not know Me, who am transcendental to these and undecaying. Deluded by these Natures, composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable. Being deluded by these three strands of nature, this entire world does not recognize Me, who am eternal and transcend these strands. The inhabitants of the world, misled by the natures engendered by the Qualities, do not know that I am higher than them all and that I do not change.


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7 14 भगवान दैवी ह्येषा गुणमयी मम माया दुरत्यया| मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 7.14 ||  (a) For this divine Maya or Mine, consisting of the three Gunas (assumed for purposes of sport), is hard to overcome.
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(b) ৷৷ But those who take refuge in Me alone shall pass beyond the Maya. Since this divine Maya of Mine, which is constituted by the gunas, is difficult to cross over, those who take refuge in Me alone can transcend this Maya. Verily, this divine illusion of Mine, composed of the three qualities, is difficult to cross over; those who take refuge in Me alone, can cross over this illusion. This is My divine play, composed of the strands of illusion, and it is hard to cross over. Those who take refuge in Me alone, they cross over the illusion. Verily, this divine illusion of phenomenon manifesting itself in the qualities is difficult to surmount. Only they who devote themselves exclusively to Me can accomplish it.


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7 15 भगवान न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः| माययापहृतज्ञाना आसुरं भावमाश्रिताः || 7.15 ||  The evil-doers, the foolish, the lowest of men, those persons deprived of knowledge by delusion (Maya) and those who are dominated by a demoniac nature - they do not seek refuge in Me. The foolish evildoers, who are the most depraved among men, who are deprived of their wisdom by Maya, and who resort to demonic ways, do not take refuge in Me. The evil-doers and the deluded, who are the lowest of men, do not seek Me; those whose knowledge is destroyed by illusion follow the ways of demons. The deluded evil-doers, the vilest of men, who are robbed of knowledge by the trick of illusion and have taken refuge in the demonic nature—they do not resort to Me. The sinner, the ignorant, the vile, deprived of spiritual perception by the glamour of illusion, and he who leads a godless life—none of them shall find me.


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7 16 भगवान चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन| आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || 7.16 ||  Four types of men of good deeds worship Me, O Arjuna: the distressed, the seekers of knowledge, the seekers of wealth, and the men of knowledge. O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seekers of Knowledge, the seekers of wealth, and the man of Knowledge. Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekers of knowledge, the seekers of wealth, and the wise, O Lord of the Bharatas. Men of good action who always worship Me are of four types: the afflicted, the seeker of knowledge, the seeker of wealth, and the man of wisdom, O best among the Bharatas! O Arjuna! The righteous who worship Me are grouped in stages: first, those who suffer, next those who desire knowledge, then those who thirst after truth, and lastly those who attain wisdom.


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7 17 भगवान तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते| प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः || 7.17 ||  Of these, the man of knowledge, who is ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge, and he is also dear to Me. Of them, the man of knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very dear to the man of knowledge, and he too is dear to me. Of them, the wise who are ever steadfast and devoted to the One, excel; for I am exceedingly dear to the wise, and they are dear to Me. Of them, the man of wisdom, being always attached to Me with single-pointed devotion, excels. For, I am dear to the man of wisdom above all personal gains, and he is dear to Me. Of all these, he who has gained wisdom, who meditates on Me without ceasing, devoting himself solely to Me, is the best; for I am exceedingly beloved by the wise man, and the wise man is also beloved by Me.


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7 18 भगवान उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्| आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् || 7.18 ||  All these are indeed generous, but I deem the man of knowledge to be My very self; for he, integrated, is devoted solely to Me as the highest end. Indeed, all of these are noble, but the man of Knowledge is the Self itself. This is my opinion. For, with a steadfast mind, he is set on the path leading only to Me, who am the supreme Goal. Indeed, all these are noble; however, I consider the wise man as My very Self; for, he is steadfast in mind and established in Me alone as the supreme goal. All these are indeed noble persons. But the man of wisdom is considered as the very Soul of Mine. For, with his self (mind) that has mastered the Yoga, he has resorted to Me alone as his most supreme goal. Noble-minded are they all, but the wise man I hold as my own self; for he, remaining always at peace with me, makes me his ultimate goal.


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7 19 भगवान बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते| वासुदेवः सर्वमिति स महात्मा सुदुर्लभः || 7.19 ||  At the end of many births, the man of knowledge finds refuge in Me, realizing that 'Vasudeva is all.' It is very difficult to find such a great-souled person. At the end of many births, the man of knowledge attains Me, realizing that Vasudeva is all. Such a high-souled one is very rare. At the end of many births, the wise man comes to Me, realizing that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find. At the end of many births, one attains Me with the conviction that 'All is Vasudeva'- that noble soul is very difficult to attain. After many lives, at last the wise one realizes Me as I am. It is very difficult to find a man so enlightened that he sees God everywhere.


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7 20 भगवान कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः| तं तं नियममास्थाय प्रकृत्या नियताः स्वया || 7.20 ||  Controlled by their inherent nature, and deprived of knowledge by various desires, worldly-minded people resort to other gods, observing various disciplines. People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities, following the relevant methods. Those whose wisdom has been taken away by this or that desire, go to other gods, following this or that rite, led by their own nature. Being robbed of their wisdom by innumerable desires and controlled by their own nature, persons take refuge in other deities, following one or the other religious regulations. They in whom wisdom is obscured by one desire or another, worship the lesser powers, practicing many rites that vary according to their temperaments.


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7 21 भगवान यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति| तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् || 7.21 ||  Whichever devotee seeks to worship with faith whatever form, I make their faith steadfast. Whichever form of a deity any devotee wants to worship with faith, I strengthen that very firm faith of theirs. Whatever form any devotee desires to worship with faith, I make that same faith of his firm and unflinching. Whatever form of deity a devotee, whomever they may be, desires to worship with faith, I assume that form which is firm and is according to their faith. But whatever form of worship, if the devotee has faith, then I set My own seal upon their faith in that worship.


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7 22 भगवान स तया श्रद्धया युक्तस्तस्याराधनमीहते| लभते च ततः कामान्मयैव विहितान् हि तान् || 7.22 ||  Endowed with that faith, he worships that form and thereby gets the objects of his desire, granted in reality by Me alone. Being imbued with that faith, that person engages in worshipping that form, and they get those very desired results as dispensed by Me alone. Endowed with that faith, he engages in the worship of that form and obtains his desired outcome, which is ordained by Me alone. Endowed with that faith, he seeks to worship that deity and thereby receives his desired objects, which are ordained by none other than Me. If he worships one form alone with real faith, then his desires shall be fulfilled through that alone; for thus I have ordained.


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7 23 भगवान अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्| देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि || 7.23 ||  But the fruit gained by these men of small understanding is limited. The worshippers of the gods will go to the gods, but My devotees will come to Me. The result of those who are of poor intellect is indeed limited. The worshippers of gods go to the gods, while My devotees go to Me alone. Verily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me. But the fruit of those of poor intellect is finite; those who perform sacrifices aiming at the gods go to the gods, and My devotees come to Me. The fruit that comes to people of limited insight is, after all, finite. Those who worship the Lower Powers attain them; but those who worship Me come to Me alone.


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7 24 भगवान अव्यक्तं व्यक्ितमापन्नं मन्यन्ते मामबुद्धयः| परं भावमजानन्तो ममाव्ययमनुत्तमम् || 7.24 ||  Not knowing My higher, immutable, and unsurpassed nature, the ignorant think of Me as an entity that has now become manifest, though I was previously unmanifest. The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as having become manifest from the unmanifest. The foolish think of Me, the Unmanifest, as having manifestation, not knowing My higher, immutable, and most excellent nature. Those of poor intellect are not aware of My higher, unchanging, and supreme nature; and thus, they consider Me, the Unmanifest, to be manifest. The ignorant think of Me, who am the Unmanifested Spirit, as if I were in human form. They do not understand that My Superior Nature is unchanging and most excellent.


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7 25 भगवान नाहं प्रकाशः सर्वस्य योगमायासमावृतः| मूढोऽयं नाभिजानाति लोको मामजमव्ययम् || 7.25 ||  Veiled by my Maya, I am not manifest to all; this deluded world does not recognize me as the unborn and immutable. Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not know Me, who am birthless and undecaying. I am not manifest to all, veiled as I am by the Yoga-Maya. This deluded world does not know Me, who am unborn and imperishable. Being surrounded by the trick of yoga-illusion, I am not clear to all; hence, this deluded world of perceivers does not recognize Me, the unborn and undying. I am not visible to all, for I am enveloped by the illusion of the Phenomenon. This deluded world does not know Me as the Unborn and Imperishable.


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7 26 भगवान वेदाहं समतीतानि वर्तमानानि चार्जुन| भविष्याणि च भूतानि मां तु वेद न कश्चन || 7.26 ||  I know all beings, O Arjuna, past, present, and those to come; but no one knows Me. O Arjuna, I know the past, present, and future beings; but no one knows Me! I know, O Arjuna, the beings of the past, the present, and the future; however, no one knows Me. O Arjuna, I know the beings that have gone, that are present, and those yet to be born; but no one knows Me. I know, O Arjuna, all beings in the past, the present, and the future; but they do not know Me.


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7 27 भगवान इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत| सर्वभूतानि संमोहं सर्गे यान्ति परन्तप || 7.27 ||  O Arjuna, all beings are deluded as soon as they are born, due to the delusion of the pairs of opposites springing from desire and hate. O scion of the Bharata dynasty, O destroyer of foes, due to the delusion of duality arising from likes and dislikes, all creatures become bewildered upon their birth. O Bharata, all beings are subject to delusion at birth due to the delusion of the pairs of opposites arising from desire and aversion, O Parantapa. O descendant of Bharata, O scorcher of foes! At the time of creation, all beings become deluded due to the illusion of pairs of opposites arising from desire and hatred. O brave Arjuna! Man lives in a fantastical world, deceived by the glamour of opposing sensations, infatuated by desire and aversion.


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7 28 भगवान येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्| ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः || 7.28 ||  But those who have done good deeds, whose sins have come to an end, are freed from the delusion of the pairs of opposites. They steadfastly worship Me, adhering to their vows. On the other hand, those persons who have done virtuous deeds, whose sin has come to an end, they, being free from the delusion of duality and firm in their convictions, adore Me. But those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows. But those men of virtuous deeds, whose sin has come to an end—they, being free from the delusion of pairs [of opposites], worship Me with a firm resolve. But those who act righteously, in whom sin has been destroyed, who are free from the infatuation of conflicting emotions, they worship Me with a firm resolve.


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7 29 भगवान जरामरणमोक्षाय मामाश्रित्य यतन्ति ये| ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् || 7.29 ||  Those who take refuge in Me and strive for deliverance from old age and death, know Brahman (or the Self) and all about the nature of that Self, and the entire Karma (or activities leading to rebirth). Those who strive by resorting to Me for becoming free from old age and death, they know Brahman, the individual Self, and all about actions. [They know Brahman as being all the individual entities and all actions. This verse prescribes meditation on the qualified Brahman for aspirants of the middle class. Verses beginning with the 14th speak about the realization of the unqualified Brahman by aspirants of the highest class.] Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action. Those who, relying on Me, strive to achieve freedom from old age and death, realize all to be the Brahman and realize all the actions governing the Self. Those who make Me their refuge, striving for liberation from decay and death, realize the Supreme Spirit, which is their own real Self, and in which all action finds its consummation.


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7 30 भगवान साधिभूताधिदैवं मां साधियज्ञं च ये विदुः| प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः || 7.30 ||  And those who know Me with the Adhibhuta, Adhidaiva, and Adhiyajna, they too, with their minds fixed in meditation, know Me even at the hour of death. Those who know me as existing in both the physical and divine planes, and also in the context of the sacrifice, they with concentrated minds know me even at the time of death. Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods), and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, remaining steadfast in mind. Those who realize Me as one [identical] with what governs the beings, deities, and with what governs the sacrifices—they, even at the moment of their departure, experience Me, having mastered the Yoga. Those who see Me in the life of the world, in the universal sacrifice, and as pure Divinity, keeping their minds steady, they live in Me even in the hour of death's approach.


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8 1 अर्जुन किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम| अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 8.1 ||  Arjuna said, O Supreme Person, what is Brahman? What exists in the individual plane? What is action? What is said to exist in the physical plane? And what is said to exist in the divine plane? Arjuna said, O Supreme Person, what is Brahman? What exists in the individual plane? What is action? What is said to exist in the physical plane? And what is said to exist in the divine plane? Arjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?" Arjuna said, "What is Brahman? What is known as the Lord of the Self (Adhyatma)? What is action? O Best of Persons, what is said to be the Lord of material things (Adhibhuta)? What is called the Lord of divinities (Adhidaiva)?" Arjuna asked: O Lord of Lords! What is that which people call the Supreme Spirit, what is humanity's spiritual nature, and what is the law? What is matter and what is divinity?


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8 2 अर्जुन अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन| प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः || 8.2 ||  O Madhusudana, how is the entity existing in the sacrifice here in this body, and who is it? And how are You to be known by people of concentrated minds at the time of death? O Madhusudana, how is the entity existing in the sacrifice here in this body, and who is it? And how are You to be known by people of concentrated minds at the time of death? Who and how is Adhiyajna here in this body, O destroyer of Madhu? And how, at the time of death, are You to be known by the self-controlled? Who is the Lord of Sacrifices, and how? Who is in this body? O slayer of Madhu, how can the self-controlled realize You at the time of their journey (i.e., death)? Who rules the spirit sacrifice in many, and how may those who have learned self-control come to the knowledge of Thee at the time of death?


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8 3 भगवान अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते| भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः || 8.3 ||  The Blessed Lord said, "The Immutable is the supreme Brahman; selfhood is said to be the entity present in the individual plane. By action is meant the offerings that bring about the origin of existence of things." The Blessed Lord said, "The Immutable is the supreme Brahman; selfhood is said to be the entity present in the individual plane. By action is meant the offerings that bring about the origin of existence of things." The Blessed Lord said, "Brahman is the Imperishable, the Supreme; its essential nature is called Self-knowledge; the offering (to the gods) that causes the existence and manifestation of beings and sustains them is called action." The Bhagavat said, "The immutable Absolute is the Brahman. Its intrinsic nature is called the Lord of the Self. The emitting activity that causes the birth of both the animate and inanimate is named 'action'." The Lord Shri Krishna replied: The Supreme Spirit is the Highest Imperishable Self, and Its nature is spiritual consciousness. The worlds have been created and are sustained by an emanation from the Spirit, which is called the Law.


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8 4 भगवान अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्| अधियज्ञोऽहमेवात्र देहे देहभृतां वर || 8.4 ||  That which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice within this body. That which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice within this body. Adhibhuta—knowledge of the elements—pertains to My perishable nature, and the Purusha, or the Soul, is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied. The changing nature is the lord of the material beings; the Person alone is the lord of the divinities; I am alone the Lord of sacrifices, and I, the best of the embodied souls, dwell in this body. Matter consists of forms that perish; Divinity is the Supreme Self; and He who inspires the spirit of sacrifice in man, O noblest of their race, is I Myself, Who now stand in human form before thee.


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8 5 भगवान अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्| यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः || 8.5 ||  And at the time of death, anyone who departs, giving up the body while thinking of Me alone, attains My state; there is no doubt about this. And at the time of death, anyone who departs, giving up the body while thinking of Me alone, attains My state; there is no doubt about this. And whoever, leaving their body, goes forth remembering Me alone at the time of death, they will attain My Being; there is no doubt about this. Whosoever, at the time of death, remembering Me alone, sets forth, abandoning their body behind, they attain My being. There is no doubt about it. Whosoever, at the time of death, thinks only of Me and, thinking thus, leaves the body and goes forth, will assuredly know Me.


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8 6 भगवान यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्| तं तमेवैति कौन्तेय सदा तद्भावभावितः || 8.6 ||  O son of Kunti, thinking of any entity, whichever it may be, one gives up the body at the end; he attains that very one, having been always engrossed in its thought. O son of Kunti, thinking of any entity, whichever it may be, one gives up the body at the end; he attains that very one, having been always engrossed in its thought. Whoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), due to his constant thought of that being. And also remembering whatever being one has been constantly thinking about, a person leaves his body at the end [of his life], O son of Kunti! That being alone he attains. Whatever sphere of being the mind of a man is intent on at the time of death, to that he will go.


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8 7 भगवान तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च| मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् || 8.7 ||  Therefore, think of Me at all times and fight; there is no doubt that by dedicating your mind and intellect to Me, you will attain only Me. Therefore, think of Me at all times and fight; there is no doubt that by dedicating your mind and intellect to Me, you will attain only Me. Therefore, at all times, remember Me only and fight. With your mind and intellect fixed on Me, you will undoubtedly come to Me alone. Therefore, at all times keep Me in your mind and fight; then, having your mind and intellect dedicated to Me, you will undoubtedly attain Me alone. Therefore, always meditate on Me and fight; if your mind and reason are fixed on Me, you will surely come to Me.


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8 8 भगवान अभ्यासयोगयुक्तेन चेतसा नान्यगामिना| परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् || 8.8 ||  O son of Prtha, by meditating with a mind engaged in the yoga of practice and not straying away to anything else, one reaches the supreme Person existing in the effulgent region. O son of Prtha, by meditating with a mind engaged in the yoga of practice and not straying away to anything else, one reaches the supreme Person existing in the effulgent region. With the mind not moving towards any other thing, made steadfast through the practice of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna. He who is engaged in reflecting on the Supreme Divine Soul with his mind, remaining fixed in the practice of yoga and not focusing on any other object, that person attains the Supreme, O son of Prtha! He whose mind does not wander, and who is engaged in constant meditation, attains the Supreme Spirit.


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8 9 भगवान कविं पुराणमनुशासितार मणोरणीयांसमनुस्मरेद्यः| सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसः परस्तात् || 8.9 ||  He who meditates on the Omniscient, the Ancient, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness—he attains the Supreme Person. He who meditates on the Omniscient, the Ancient, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness—he attains the Supreme Person. Whosoever meditates on the Omniscient, the Ancient, the Ruler of the whole world, minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance. He who meditates continuously on the Ancient Seer, the Ruler, the subtler than the subtle, the supporter of all, the unimaginably formed, the sun-colored, and that which is beyond darkness; Whoso meditates on the Omniscient, the Ancient, more minute than an atom, yet the Ruler and Upholder of all, Unimaginable, Brilliant like the Sun, Beyond the reach of darkness;


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8 10 भगवान प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव| भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् || 8.10 ||  At the time of death, having fully fixed the Prana (vital force) between the eyebrows with an unwavering mind, and being imbued with devotion as well as the strength of concentration, he reaches that resplendent Supreme Person. At the time of death, having fully fixed the Prana (vital force) between the eyebrows with an unwavering mind, and being imbued with devotion as well as the strength of concentration, he reaches that resplendent Supreme Person. At the time of death, with an unwavering mind, endowed with devotion, by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person. That person, endowed with a steady mind, devotion, and the power of yoga, reaches the Supreme Divine Soul at the time of departure, by properly fixing the life-breath between their eyebrows. He who leaves the body with an unmoved mind, filled with devotion, and by the power of his meditation gathers his whole vital energy between his eyebrows, attains the Supreme.


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8 11 भगवान यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः| यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये || 8.11 ||  I will briefly speak to you of that immutable Goal, which the knowers of the Vedas declare; into which diligent ones, free from attachment, enter, and for which people practice celibacy, aspiring. I will briefly tell you about that immutable Goal which the knowers of the Vedas declare; those who are diligent, free from attachment, and aspire for it, enter into it. People practice celibacy for it. That which is declared to be Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that goal, desiring which celibacy is practised, I will declare to thee in brief. That Unchanging One which the Vedic knowers speak of; which the passion-free ascetics enter into, seeking which they practice celibacy (or spiritual life); that Goal together with the means [to reach it] I shall tell you. Now, I will briefly speak of the imperishable goal, proclaimed by those who are versed in the scriptures, which the mystic attains when free from passion, and for which they are content to undergo the vow of continence.


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8 12 भगवान सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च| मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् || 8.12 ||  Having controlled all the senses, confined the mind in the heart, and fixed his own vital force in the head, he should remain steadfast in yoga. Having controlled all the senses, confined the mind in the heart, and fixed his own vital force in the head, he should remain firm in yoga. Having closed all the gates, confined the mind in the heart, and fixed the life-breath in the head, engage in the practice of concentration. Properly controlling all the gates of the body; restraining the mind firmly in the heat; fixing one's own prana in the head; taking refuge in the firmness of Yoga. Closing the gates of the body, drawing the forces of his mind into the heart, and, by the power of meditation, concentrating his vital energy in the brain;


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8 13 भगवान ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्| यः प्रयाति त्यजन्देहं स याति परमां गतिम् || 8.13 ||  He who departs, leaving the body while uttering the single syllable, viz. "Om," which is Brahman, and thinking of Me, attains the supreme Goal. He who departs, leaving the body while uttering the single syllable, "Om," which is Brahman, and thinking of Me, attains the supreme Goal. Uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Goal. Reciting the single-syllabled Om, the very Brahman; meditating on Me; whoever travels well, casting away their body—surely they attain My State. Repeating Om, the symbol of eternity, and holding Me always in remembrance, he who thus leaves his body and goes forth reaches the Supreme Spirit.


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8 14 भगवान अनन्यचेताः सततं यो मां स्मरति नित्यशः| तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः || 8.14 ||  O son of Prtha, to that yogi of constant concentration and single-minded attention, who remembers Me uninterruptedly and for a long time, I am easy to attain. O son of Prtha, to that yogi of constant concentration and single-minded attention, who remembers Me uninterruptedly and for a long time, I am easily attained. I am easily attainable by that ever-steadfast yogi who constantly and daily remembers me for a long time, not thinking of anything else with a single-minded or one-pointed focus, O Partha. And whoever constantly bears Me in mind, never attached to any other object—for this yogi, ever devoted, I am easy to attain, O son of Prtha! To him who constantly thinks of Me and nothing else, to such an ever-faithful devotee, O Arjuna, I am ever accessible.


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8 15 भगवान मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्| नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः || 8.15 ||  As a result of reaching Me, the exalted ones who have attained the highest perfection do not get birth, which is an abode of sorrows and is impermanent. As a result of reaching Me, the exalted ones who have attained the highest perfection do not get rebirth, which is an abode of sorrows and is impermanent. Having attained Me, these great souls do not take birth again here—a place of pain and impermanence—but have reached the highest perfection of liberation. Having attained Me, the men of great soul who have achieved the supreme perfection do not get the transient birth, a storehouse of all troubles. Coming to Me in this way, these great souls no longer go to the misery and death of earthly life, for they have achieved perfection.


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8 16 भगवान आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन| मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 8.16 ||  O Arjuna, all the worlds together with the world of Brahma are subject to return. But, O son of Kunti, there is no rebirth after reaching Me. O Arjuna, all the worlds together with the world of Brahma are subject to return. But, O son of Kunti, there is no return after reaching Me. All the worlds, including the world of Brahma, are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rebirth. Till the Brahman is attained, people return from each and every world, O Arjuna! But there is no return for one who has attained Me, O son of Kunti! The worlds, along with the entire realm of creation, come and go; but, O Arjuna, whoever comes to Me, for them there is no rebirth.


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8 17 भगवान सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः| रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः || 8.17 ||  Those people who know what day and night are, know the day of Brahma which ends in a thousand yugas [The four yugas (in the human worlds), viz Satya, Treta, Dwapara, and Kali are made up of 4,320,000 years. This period multiplied by a thousand constitutes one day of Brahma. His night also extends over a similar period. See M.S. and V.S.A.], and His night which also ends in a thousand yugas. Those people who know what day and night are, know the day of Brahma which ends in a thousand yugas, and His night which also ends in a thousand yugas. Those who know the day of Brahma, which lasts a thousand Yugas, and the night, which also lasts a thousand Yugas, know day and night. Those who know the day of Brahma as encompassing one thousand yugas (world-ages), and night [also] as encompassing one thousand yugas—those people know the day and night of Brahma. Those who understand the cosmic day and night know that one day of creation is a thousand cycles, and that the night is of equal length.


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8 18 भगवान अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे| रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके || 8.18 ||  With the coming of day, all manifested things emerge from the Unmanifest, and when night comes, they merge into that which is called the Unmanifested. With the coming of day, all manifested things emerge from the Unmanifest, and when night comes, they merge into that which is called the Unmanifested. From the Unmanifested, all the manifested worlds proceed upon the arrival of the 'day'; upon the arrival of the 'night', they dissolve indeed into that which is known as the Unmanifested. As the day approaches, all manifestations emerge from the unmanifest, and as the night approaches, they dissolve into the same, which is known as the 'unmanifest.' At the dawn of that day, all objects in manifestation stream forth from the Unmanifest, and when evening falls, they are dissolved back into it again.


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8 19 भगवान भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते| रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे || 8.19 ||  O son of Prtha, after being born again and again, that very multitude of beings disappears of its own accord at the approach of night. It comes to life again at the approach of day. O son of Prtha, after being born again and again, that very multitude of beings disappears of its own accord at the approach of night. It comes to life again at the approach of day. This same multitude of beings, being born again and again, helplessly dissolves, O Arjuna, into the Unmanifested at the coming of the night and comes forth at the coming of the day. Being born and reborn, the same multitude of beings is dissolved when night approaches and is born again, willy-nilly, when day approaches, O son of Prtha! The same multitude of beings, which have lived on earth so often, all are dissolved as the night of the universe approaches, to issue forth anew when morning breaks. Thus, it is ordained.


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8 20 भगवान परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः| यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति || 8.20 ||  But distinct from that Unmanifested is the other eternal, unmanifest Reality, who does not get destroyed when all beings are destroyed. But distinct from that Unmanifested is the other eternal, unmanifest Reality, who does not get destroyed when all beings are destroyed. But verily, there exists higher than this Unmanifested, another Unmanifested Eternal, which is not destroyed even when all beings are destroyed. But there exists another Being which is beyond this, and It is both manifest and unmanifest and is eternal. It is this Being that does not perish while all other beings perish. In truth, therefore, there is the eternal, unmanifest, which is beyond and above the unmanifest spirit of creation, and which is never destroyed when all these beings perish.


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8 21 भगवान अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्| यं प्राप्य न निवर्तन्ते तद्धाम परमं मम || 8.21 ||  They call Him who has been mentioned as the Unmanifested, the Immutable, the supreme Goal. That is the supreme abode of Mine, from which they do not return once they reach it. They call Him who has been mentioned as the Unmanifested, the Immutable, the supreme Goal. That is the supreme abode of Mine, from which they do not return once they reach it. What is known as the Unmanifested and the Imperishable, That is said to be the highest goal. Those who reach It do not return (to this Samsara). That is My supreme abode (place or state). The scriptures speak of This as Unmanifest and Changeless, and declare This to be the highest Goal. Having attained it, people do not return; this is My highest abode. The wise say that the Unmanifest and Indestructible is the highest goal of all; when once that is reached, there is no returning. That is my blessed home.


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8 22 भगवान पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया| यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् || 8.22 ||  O son of Prtha, that supreme Person—in whom all beings are included and by whom all this is pervaded—is indeed reached through one-pointed devotion. O son of Prtha, that supreme Person—in whom all beings are included and by whom all this is pervaded—is, indeed, reached through one-pointed devotion. That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone, within Whom all beings dwell and by Whom all this is pervaded. O son of Prtha, the Supreme Soul is attainable through devotion that admits no other things; having attained it, the men of Yoga do not get birth again; within it exist the beings, and everything is well established in it, O Arjuna! O Arjuna! That Highest God, in Whom all beings abide, and Who pervades the entire universe, is reached only by wholehearted devotion. *He is the one who determines the course of worldly events and the destiny of all living beings.*


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8 23 भगवान यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः| प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ || 8.23 ||  O best of the Bharata dynasty, I shall now speak of that time by which the yogis depart and attain the State of Non-return, and also the State of Return. O best of the Bharata dynasty, I shall now speak of that time by which the yogis depart and attain the State of Non-return, and also the State of Return. Now I will tell you, O chief of the Bharatas, the times of departure at which the Yogis will return or not return. Departing at what times the Yogis attain the non-return or the return only—those times I shall declare to you, O chief of the Bharatas! Now, I will tell you, O Arjuna, the times at which, if the mystics go forth, they do not return, and at which they go forth only to return.


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8 24 भगवान अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्| तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः || 8.24 ||  Fire, light, daytime, the bright fortnight, the six months of the northern solstice—by following this path, persons who are knowers of Brahman attain Brahman when they die. Fire, light, daytime, the bright fortnight, the six months of the northern solstice—by following this path, persons who are knowers of Brahman attain Brahman when they die. Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing, then men who know Brahman go to Brahman. The northern course consisting of six months is fire, light, day, and bright. Departing in it, the Brahman-knowing men attain Brahman. If the sage, knowing the Supreme Spirit, goes forth with fire and light during the day, in the fortnight of the waxing moon, and in the six months before the Northern summer solstice, he will attain the Supreme.


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8 25 भगवान धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्| तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते || 8.25 ||  Following this Path, the yogi, having reached the lunar light, returns, smoke, night, as also the dark fortnight and the six months of the Southern solstice. Following this Path, the yogi, having reached the lunar light, returns, smoke, night, as also the dark fortnight and the six months of the Southern solstice. Attaining the lunar light through smoke, night time, the dark fortnight, and the six months of the southern path of the sun (the southern solstice), the yogi returns. The southern course of the sun, consisting of six months, is smoke, night, and darkness. Departing in it, the yogi attains the light of the moon and returns. But if he departs in gloom, at night, during the fortnight of the waning moon and in the six months before the winter solstice, then he reaches only lunar light and he will be reborn.


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8 26 भगवान शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते| एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः || 8.26 ||  These two paths of the world, which are white and black, are indeed considered eternal. Through one, a person goes to the state of non-return; through the other, they return again. These two paths of the world, which are white and black, are indeed considered eternal. Through one, a person goes to the state of non-return; through the other, they return again. The bright and dark paths of the world are thought to be eternal; one leads to no return, and the other leads to return. For, these two bright and dark paths are considered to be perpetual for the world. One attains non-return by the first of these, and one returns back by the other. These bright and dark paths out of the world have always existed. Whoever takes the former, does not return; he who chooses the latter, returns.


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8 27 भगवान नैते सृती पार्थ जानन्योगी मुह्यति कश्चन| तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन || 8.27 ||  O son of Prtha, no yogi—one steadfast in meditation—whosoever has known these two courses becomes deluded. Therefore, O Arjuna, be steadfast in yoga at all times. O son of Prtha, no yogi—one steadfast in meditation—whosoever has known these two courses becomes deluded. Therefore, O Arjuna, be steadfast in yoga at all times. Knowing these paths, O Arjuna, no yogi is deluded; therefore, at all times, be steadfast in yoga. O son of Prtha, no Yogin, knowing these two courses, gets deluded. Therefore, O Arjuna, practice Yoga connected with all times. O Arjuna! The saint, knowing these paths, is not confused; therefore, meditate perpetually.


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8 28 भगवान वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्| अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् || 8.28 ||  Having known this, the yogi transcends all the results of righteous deeds declared in the Vedas, sacrifices, austerities, and charities, and reaches the primordial, supreme state. Having known this, the yogi transcends all the results of righteous deeds declared in the Vedas, sacrifices, austerities, and charities, and reaches the primordial, supreme state. Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts, beyond all this goes the Yogi, having known this; and he attains to the Supreme, Primeval (first or ancient) Abode. Having understood all this, the Yogin goes beyond whatever fruit of merit is ordained in the scriptures in case of reciting the Vedas, performing sacrifices, observing austerities, and donating gifts; and he goes to the Supreme Primeval Abode. The sage who knows this passes beyond all merit that comes from the study of the scriptures, from sacrifice, from austerities, and from charity, and reaches the Supreme Primeval Abode.


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9 1 भगवान इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे| ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 9.1 ||  The Lord said, "I shall declare to you, who does not cavil, this most mysterious knowledge, together with its special knowledge, knowing which you will be freed from evil." The Blessed Lord said: However, to you who are not given to cavilling, I shall speak of this highest secret itself, which is knowledge combined with experience, by realizing which you shall be free from evil. The Blessed Lord said, "I shall now declare to thee, who does not cavil, the greatest secret—the knowledge combined with experience (Self-realisation). Having known this, thou shalt be free from evil." The Bhagavat said, "To you, who are entertaining no displeasure, I shall clearly declare this most secret knowledge, together with action, by knowing which you shall be free from evil." Lord Shri Krishna said: I will now reveal to you, since you do not doubt, that profound mysticism, which, when followed with experience, will liberate you from sin.


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9 2 भगवान राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्| प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् || 9.2 ||  This is the royal science, the royal mystery, the supreme purifier. It is realized through direct experience, is in accord with Dharma, is pleasant to practice, and is abiding. This is the sovereign knowledge, the sovereign profundity, the best sanctifier; directly realizable, righteous, very easy to practice, and imperishable. This is the royal science, the royal secret, the supreme purifier, realizable by direct intuitive knowledge, according to righteousness, very easy to perform and imperishable. This shines among the sciences; it is the secret of monarchs; it is a supreme purifier, comprehensible by immediate perception, righteous, easy to do, and imperishable. This is the supreme science, the supreme secret, the purest and best; it is intuitive, righteous, and to those who practice it, it is exceedingly pleasant.


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9 3 भगवान अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप| अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 9.3 ||  Men devoid of faith in this Dharma, O scorcher of foes, ever remain without attaining Me, on the mortal path of Samsara. O destroyer of foes, those who are disregarding this Dharma (knowledge of the Self) certainly go round and round, without reaching Me, along the path of transmigration which is fraught with death. Those who have no faith in this Dharma, O Parantapa, return to the path of this world without attaining Me. O scorcher of foes! Those who have no faith in this Dharma do not attain Me and remain eternally in the cycle of mundane existence, fraught with death. They who have no faith in this teaching cannot find Me; they remain lost in the purlieus of this perishable world.


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9 4 भगवान मया ततमिदं सर्वं जगदव्यक्तमूर्तिना| मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः || 9.4 ||  This entire universe is pervaded by Me, in an unmanifest form. All beings abide in Me, but I do not abide in them. This whole world is pervaded by Me in My unmanifest form. All beings exist in Me, but I am not contained within them! All of this world is pervaded by Me in My unmanifest aspect; all beings exist within Me, but I do not dwell within them. This entire universe is pervaded by Me, having an unmanifest form; all beings exist in Me, and I do not exist in them. The whole world is pervaded by Me, yet My form is not visible. All living beings have their being in Me, yet I am not confined by them.


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9 5 भगवान न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्| भूतभृन्न च भूतस्थो ममात्मा भूतभावनः || 9.5 ||  Yet, beings do not remain in Me. Behold My divine Yoga. I am the sustainer of all beings, yet I am not in them. It is My will alone that causes their existence. Neither do the beings dwell in Me. Behold My divine Yoga! I am the sustainer and originator of beings, but My Self is not contained within the beings. Nor do beings exist in Me (in reality); behold, My divine Yoga, which supports all beings, but does not dwell in them, is My Self, the efficient cause of beings. Yet, the beings do not exist in Me. Look at My Sovereign Yoga. My Self is the sustainer of the beings; it does not exist in them, and causes them to be born. Nevertheless, they do not consciously abide in Me. Such is My Divine Sovereignty that, though I, the Supreme Self, am the cause and upholder of all, yet I remain outside.


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9 6 भगवान यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान्| तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय || 9.6 ||  As the powerful element air, moving everywhere, ever remains in the ether, know that so too all beings abide in Me. Understand thus that just as the voluminous wind, moving everywhere, is ever present in space, similarly all beings abide in Me. As the mighty wind, moving everywhere, always rests in the ether, so too, know that all beings rest in Me. Just as the mighty wind exists in the ether, always moving therein everywhere, in the same manner all beings exist in Me. Be sure of it. As the mighty wind, though moving everywhere, has no resting place except in space, so all these beings have no home except in Me.


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9 7 भगवान सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्| कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् || 9.7 ||  All beings, O Arjuna, enter into My Prakriti at the end of a cycle of time; again, I send them forth at the beginning of a cycle of time. O son of Kunti, all the beings at the end of a cycle go back to My Prakrti. At the beginning of a cycle, I project them forth again. All beings, O Arjuna, go into My Nature at the end of a Kalpa; I send them forth again at the beginning of the next Kalpa. O son of Kunti, all beings pass into My nature at the end of the Kalpa (the age of universe); I send them forth again at the beginning of the [next] Kalpa. All beings, O Arjuna, return at the end of every cosmic cycle into the realm of Nature, which is a part of Me, and at the start of the next I send them forth again.


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9 8 भगवान प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः| भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् || 9.8 ||  Controlling the Prakṛti, which is My own, I send forth again and again this multitude of beings, helpless under the sway of Prakṛti. Keeping My own prakṛti under control, I project forth again and again this multitude of beings, which are powerless due to the influence of their own nature. Animating My Nature, I again and again send forth all this multitude of beings, helpless under the force of Nature. Taking hold of My own nature, I again and again send forth this entire host of beings, which is powerless under the control of My nature. With the help of Nature, I again and again pour forth the whole multitude of beings, whether they will or not, for they are ruled by My will.


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9 9 भगवान न च मां तानि कर्माणि निबध्नन्ति धनञ्जय| उदासीनवदासीनमसक्तं तेषु कर्मसु || 9.9 ||  But these actions do not bind Me, O Arjuna, for I remain detached from them, as if I were unconcerned. O Dhananjaya, those actions do not bind Me, for I remain unconcerned and unattached to them. These acts do not bind Me, O Arjuna, sitting as one indifferent, unattached to those acts. O Dhananjaya! These acts do not bind me, remaining as if unconcerned and unattached in these actions. But these acts of mine do not bind me; I remain outside and unattached.


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9 10 भगवान मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्| हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते || 9.10 ||  Under My supervision, Prakrti gives birth to all mobile and immobile entities, and thus, O Arjuna, the world revolves. Under Me as the supervisor, the Prakrti produces the world of the moving and the non-moving things. Owing to this, O son of Kunti, the world revolves. Under Me, as supervisor, Nature produces the moving and the unmoving; therefore, O Arjuna, the world revolves. O son of Kunti! On account of Me, who remain only as an observer and the prime cause, My nature gives birth to both the moving and the unmoving; hence, this world moves in a circle. Under my guidance, Nature produces all movable and immovable things. Thus, O Arjuna, this universe revolves.


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9 11 भगवान अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्| परं भावमजानन्तो मम भूतमहेश्वरम् || 9.11 ||  Fools disregard Me, dwelling in a human form, not knowing My higher nature as the Supreme Lord of all beings. Not knowing My supreme nature as the Lord of all beings, foolish people disregard Me, who have taken a human form. Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of all beings. Unaware of My immutable, highest Absolute Supreme nature, the deluded ones disregard Me, dwelling in the human body. Fools disregard Me, seeing Me clad in human form. They do not know that in My higher nature, I am the Lord-God of all.


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9 12 भगवान मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः| राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः || 9.12 ||  Senseless people have a nature that is deluding and similar to that of rakshasas and asuras. Their hopes are futile, their actions are futile, and their knowledge is futile. Possessed of vain hopes, vain actions, vain knowledge, and senselessness, they become verily possessed of the deceptive disposition of fiends and demons. They are possessed of the deceitful nature of demons and undivine beings, filled with vain hopes, vain actions, and vain knowledge that is senseless. They are of futile aspirations, futile actions, futile knowledge, and wrong intellect; and they take recourse only to the delusive nature that is both demoniac and devilish. Their hopes are futile, their actions worthless, their knowledge ineffective; they are without sense, deceitful, barbaric, and godless.


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9 13 भगवान महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः| भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् || 9.13 ||  But the great-souled ones, O Arjuna, who are associated with My divine nature, worship Me with an unwavering mind, knowing Me to be the immutable source of all beings. O son of Prtha, the noble ones, being possessed of divine nature, surely adore Me with single-mindedness, knowing Me to be the immutable source of all objects. But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single-minded devotion, knowing Me as the imperishable source of all beings. O son of Prtha! The great-souled men, however, taking hold of the divine nature and having nothing else in their minds, adore Me, viewing Me as the imperishable prime cause of beings. But the great souls, O Arjuna! Filled with my divine spirit, they worship me, fix their minds on me alone, for they know that I am the imperishable source of being.


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9 14 भगवान सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः| नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते || 9.14 ||  Aspiring for eternal communion with Me, they worship Me, always singing My praises, striving with steadfast resolution and bowing down to Me in devotion. Always glorifying Me and striving, the men of firm vows worship Me by paying obeisance to Me and being ever endowed with devotion. Always glorifying Me, striving, firm in their vows, prostrating themselves before Me, they worship Me with steadfast devotion. Ever speaking of My glory, striving with firm resolve, paying homage to Me, and being permanently endowed with devotion, they worship Me. Always extolling Me, they are strenuous and firm in their vows, prostrating themselves before Me, and worshiping Me continually with concentrated devotion.


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9 15 भगवान ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते| एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् || 9.15 ||  Others, besides offering the sacrifice of knowledge, also worship Me as One, who is characterized by diversity in countless ways and is multiform (in My Cosmic aspect). Others indeed worship Me by exclusively adoring through the sacrifice of the knowledge of oneness; (others worship Me) in many ways, and (others) as the multiform existing in various forms. Others also, sacrificing with the wisdom-sacrifice, worship Me, the All-Faced, as one, distinct, and manifold. Some worship Me by knowledge-sacrifice, and others by offering sacrifices; thus, they worship Me, the Universally-Faced, either as One or as Many. Others worship Me with full consciousness as the One, the Manifold, the Omnipresent, and the Universal.


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9 16 भगवान अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम्| मंत्रोऽहमहमेवाज्यमहमग्निरहं हुतम् || 9.16 ||  I am Kratu, I am the sacrifice, I am the offering to the manes, I am the herb, I am the Mantra, I am the clarified butter, I am the fire, I am the oblation. I am the ritual, I am the sacrifice, I am the oblation, I am the medicinal herb, I am the mantra, I am the clarified butter, I am the fire, and I am the act of offering. I am Kratu; I am Yajna; I am the offering to the manes; I am the medicinal herbs and all plants; I am the Mantra; I am also the ghee or melted butter; I am the fire; I am the oblation. I am determination; I am sacrifice; I am Svadha; I am the juice of the herb; I am the Vedic hymn; I am also the clarified butter; I am the sacrificial fire; and I am the act of offering. I am the oblation, the sacrifice, and the worship; I am the fuel and the chant; I am the butter offered to the fire; I am the fire itself, and I am the act of offering.


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9 17 भगवान पिताऽहमस्य जगतो माता धाता पितामहः| वेद्यं पवित्रमोंकार ऋक् साम यजुरेव च || 9.17 ||  I am the father, mother, creator, and grandfather of the universe; I am the purifier. I am the syllable Om, as well as Rk, Saman, and Yajus. Of this world, I am the father, mother, ordainer, and grandfather; I am the knowable, the sanctifier, the syllable Om, as well as the Rk, Sama, and Yajus. I am the father of this world, the mother, the dispenser of the fruits of actions, and the grandfather; the one thing to be known, the purifier, the sacred monosyllable (Om), and also the Rik, Sama, and Yajur Vedas. I am the father, the mother, the sustainer, and the paternal grandparent of this world; I am the sacred object of knowledge, the syllable Om, the Rk, the Saman, and the Yajus as well. I am the Father of the universe, its Mother, Nourisher, and Grandfather; I am the Knowable and the Pure; I am Om, and I am the Sacred Scriptures.


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9 18 भगवान गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्| प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् || 9.18 ||  I am the goal, the supporter, the Lord, the witness, the abode, the refuge, and the friend. I am the origin, the dissolution, the basis for preservation, and the imperishable seed. I am the fruit of actions, the nourisher, the Lord, witness, abode, refuge, friend, origin, end, foundation, store, and the imperishable seed. I am the goal, the supporter, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house, and the imperishable seed. I am the method, the nourisher, the lord, the witness, the abode, the refuge, the good-hearted friend, the origin, the dissolution, the sustenance, the repository, and the imperishable seed of the world. I am the goal, the sustainer, the Lord, the witness, the home, the shelter, the lover, and the origin; I am life and death; I am the fountain and the imperishable seed.


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9 19 भगवान तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च| अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन || 9.19 ||  I give heat, I withhold and send forth the rain; I am immortality and also death, O Arjuna. I am the being and the non-being. O Arjuna, I give heat, I withhold and pour down rain; I am verily the nectar, and also death, existence, and non-existence. As the sun, I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna. I give heat; I withhold and also send forth rains; I am immortality and also death, the real and the unreal, O Arjuna! I am the heat of the sun, I release and withhold the rain. I am death and immortality; I am being and non-being.


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9 20 भगवान त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते| ते पुण्यमासाद्य सुरेन्द्रलोक मश्नन्ति दिव्यान्दिवि देवभोगान् || 9.20 ||  Those who are versed in the three Vedas, having been purified from sin by drinking the Soma juice, pray for passage to heaven and worship Me through sacrifices. Reaching the holy realm of the chief of the gods, they enjoy celestial pleasures in heaven. Those who are versed in the Vedas, who drink Soma and are purified of sin, pray for the heavenly goal by worshipping Me through sacrifices. Having reached the place (world) of the king of gods, which is the result of righteousness, they enjoy the divine pleasure of the gods in heaven. The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me through sacrifices, pray for the way to heaven; they reach the holy world of the Lord of the gods and enjoy the divine pleasures of the gods in heaven. The masters of the three Vedas, the soma-drinkers, purified of their sins, aspire for the heavenly goal by offering sacrifices to Me. They attain the meritorious world of the Lord of Gods and taste in the heavens the heavenly pleasures of the gods. Those who are versed in the scriptures, who drink the mystic Soma-juice and are purified from sin, and who, while worshipping Me with sacrifices, pray that I will lead them to heaven; they reach the holy world where the Controller of the Powers of Nature resides, and they enjoy the feasts of Paradise.


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9 21 भगवान ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति| एव त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते || 9.21 ||  Having enjoyed the spacious world of heaven, they return to the world of mortals, their merit having been exhausted. Thus, those who follow the Vedic rituals and are drawn by desires come and go. After having enjoyed that vast heavenly world, they enter into the human world upon the exhaustion of their merit. Thus, those who follow the rites and duties prescribed in the three Vedas, and are desirous of pleasures, attain the state of coming and going. They, having enjoyed the vast heaven, enter the world of mortals when their merit is exhausted; thus abiding by the injunctions of the three (Vedas) and desiring objects of desires, they attain to the state of coming and going. Having enjoyed that vast world of heaven, they, when their merit is exhausted, enter the world of mortals. Thus, those who long for pleasure and continuously take refuge in the code of conduct prescribed by the Three Vedas, attain the state of going and coming. Yet, although they enjoy the spacious glories of Paradise, when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet, because they have sought to fulfill their own desires, they must depart and return again and again.


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9 22 भगवान अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते| तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 9.22 ||  Those who, excluding all else, think of Me and worship Me, aspiring after eternal union with Me, I look after their prosperity and welfare (Yoga and Ksema). Those persons who, becoming non-different from Me and meditating, worship Me everywhere, for them, who are ever attached to Me, I arrange for securing what they lack and preserving what they have. For those men who worship Me alone, thinking of no one else, for those ever-united, I secure what they have not already possessed and preserve what they already possess. Those men who, having nothing else as their goal, worship Me everywhere and are constantly thinking of Me alone; to them, who are fully and constantly attached to Me, I bear acquisition and the security of acquisition. But if a person meditates on Me and Me alone, worships Me always and everywhere, I will take upon Myself the fulfillment of their aspiration, and I will safeguard whatever they attain.


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9 23 भगवान येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः| तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् || 9.23 ||  Even those who are devoted to other divinities with faith in their hearts, worship Me alone, O Arjuna, though not in accordance with the Sastras. Even those who, being devoted to other deities and endowed with faith, worship them, they also, O son of Kunti, worship Me alone, though following the wrong method. Even those devotees who, endowed with faith, worship other gods, worship Me alone, O Arjuna, but by the wrong method. O son of Kunti! Even those who are devotees of other gods and worship them with faith, worship Me alone, but following non-injunctive practices. Even those who worship the lesser powers, if they do so with faith, they are thereby worshipping Me, though not in the correct manner.


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9 24 भगवान अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च| न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते || 9.24 ||  For, I am the only enjoyer and the only Lord of all sacrifices. They do not recognize Me in My true nature; hence, they fall. Indeed, I am the enjoyer and the Lord of all sacrifices, but they do not know Me truly. Therefore, they fall. For I alone am the enjoyer and Lord of all sacrifices; but they do not know Me in reality, and thus they return to this mortal world. For I am the enjoyer and the Lord of all sacrifices, yet they do not recognize Me correctly and thus they turn away. I am the willing recipient of sacrifice, and I am its true Lord. But they do not know me truly, so they fall back.


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9 25 भगवान यान्ति देवव्रता देवान् पितृ़न्यान्ति पितृव्रताः| भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् || 9.25 ||  Devotees of gods go to the gods; manes-worshippers go to the manes; worshippers of Bhutas go to the Bhutas; and those who worship Me come to Me. Those who worship the gods reach the gods; the worshippers of the manes go to the manes; the devotees of the Beings reach the Beings; and those who worship Me come to Me. The worshippers of the gods go to them; the ancestor-worshippers go to the manes; the worshippers of the deities who preside over the elements go to them; but My devotees come to Me. The devotees of the gods attain the gods; the devotees of the ancestors attain the ancestors; those who perform sacrifices for the spirits attain the spirits; and those who perform sacrifices for Me attain Me. The votaries of the lesser powers go to them; the devotees of spirits go to them; they who worship the powers of darkness, to such powers shall they go; and so too, those who worship me shall come to me.


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9 26 भगवान पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति| तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः || 9.26 ||  Whoever offers Me with true devotion a leaf, a flower, a fruit, or some water, I accept this offering made with devotion by them who are pure of heart. Whoever offers Me with devotion—a leaf, a flower, a fruit, or water—I accept that gift of the pure-hearted man which has been presented devotionally. Whoever offers Me with devotion a leaf, a flower, a fruit, or a little water, that, so offered devotedly by the pure-minded, I accept. Whoever offers Me a leaf, a flower, a fruit, or even a little water with devotion, I accept that offering of devotion from one who has a well-controlled mind. Whatever a person offers to Me, be it a leaf, flower, fruit, or water, I accept it, for it is offered with devotion and a pure mind.


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9 27 भगवान यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्| यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् || 9.27 ||  Whatever you do, whatever you eat, whatever you offer, whatever you give away, whatever austerity you practice, O Arjuna, do that as an offering to Me. O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give, and whatever austerities you undertake—all of that you offer to Me. Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever austerity you practice, O Arjuna, do it as an offering to Me. Whatever you do, whatever you eat, whatever oblation you offer, whatever gift you make, and whatever austerity you perform, O son of Kunti, do that as an offering to Me. Whatever you do, whatever you eat, whatever you sacrifice and give, whatever austerities you practice, do all as an offering to Me.


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9 28 भगवान शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः| संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि || 9.28 ||  Thus equipped in mind with the Yoga of renunciation, you will free yourself from the bonds of Karma, productive of both auspicious and inauspicious fruits. Thus liberated, you will come to Me. Thus, you will become free from bondage in the form of actions which are productive of good and bad results. Having your mind imbued with the yoga of renunciation and becoming free, you will attain Me. Thus, you shall be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, you shall come to Me. Thus, you shall be freed from the good and evil results which are the action-bonds. Having your innate nature immersed in the Yoga of renunciation and, thus, being fully liberated, you shall attain Me. So, your action will have no result, either good or bad; but, through the spirit of renunciation, you will come to Me and be free.


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9 29 भगवान समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः| ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् || 9.29 ||  I am the same to all creation; there is none hateful or dear to me. But those who worship me with devotion abide in me, and I in them. I am impartial towards all beings; to Me there is none detestable or none dear. But those who worship Me with devotion, they exist in Me, and I too exist in them. I am the same to all beings; there is none hateful or dear to Me; but those who worship Me with devotion are in Me, and I am also in them. I am the same in all beings; none is hateful to Me and none is dear; but whoever worships Me with devotion, they are in Me and I am in them. I am the same to all beings; I do not favour any, nor do I hate any. However, those who worship Me devotedly, they live in Me and I in them.


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9 30 भगवान अपि चेत्सुदुराचारो भजते मामनन्यभाक्| साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः || 9.30 ||  If even the most sinful man worships Me with undivided devotion, he should be regarded as holy, for he has rightly resolved. Even if a man of very bad conduct worships Me with single-minded devotion, he is to be considered truly good; for he has rightly resolved. Even if the most sinful worships Me, with devotion to no one else, he should indeed be regarded as righteous, for he has rightly resolved. Even if an incorrigible evil-doer worships Me, not resorting to any other [goal], he should be deemed to be righteous; for, he has properly undertaken his task. Even the most sinful, if he worships Me with his whole heart, shall be considered righteous, for he is treading the right path.


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9 31 भगवान क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति| कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति || 9.31 ||  Quickly, he becomes righteous and obtains everlasting peace. Affirm on My behalf, O Arjuna, that My devotee never perishes. He soon becomes possessed of a virtuous mind; he attains everlasting peace. Do you proclaim boldly, O son of Kunti, that My devotee will not be ruined. Soon he becomes righteous and attains eternal peace; O Arjuna, proclaim thou for certain that My devotee never perishes. Quickly he becomes righteous-minded and attains permanent peace. O son of Kunti! I swear that my devotee never gets lost. He will soon attain spirituality and eternal peace. O Arjuna! Believe me, my devotee is never lost.


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9 32 भगवान मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः| स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् || 9.32 ||  By taking refuge in Me, even those of evil birth, women, Vaisyas, and Sudras, attain the supreme state. For, O son of Prtha, even those who are born of sin-women, Vaisyas, as well as Sudras—[S.'s construction of this portion is: women, Vaisyas as well as Sudras, and even others who are born of sin (i.e., those who are born low and are of vile deeds, viz Mlecchas, Pukkasas and others). M.S. also takes papa-yonayah (born of sin) as a separate phrase, and classifies women and others only as those darred from Vedic study, etc.-Tr.]—even they reach the highest Goal by taking shelter under Me. For, taking refuge in Me, they who, O Arjuna, may be of a sinful birth—women, Vaisyas, and Sudras—attain the Supreme Goal. O son of Prtha, even those who are of sinful birth, women, men of working class, and the members of the fourth caste—even they, having taken refuge in Me, attain the highest goal. Even the children of sinful parents, those miscalled the weaker sex, merchants, and laborers, if they make Me their refuge, they shall attain the highest.


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9 33 भगवान किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा| अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् || 9.33 ||  How much more then, for the pure Brahmanas and royal sages who are My devotees! Having obtained this transient and joyless world, they should worship Me. What of the holy Brahmanas and devoted, wise sages? Having come to this fleeting, miserable world, worship Me. How much more easily, then, do Brahmins and devoted royal saints attain the goal? Having come to this impermanent and unhappy world, do thou worship Me. Certainly, it should be so in the case of the pious men of the priestly class and devoted royal seers. Having come to this transient and joyless world, you should be devoted to Me. What need is there, then, to mention the holy ministers of God, the devotees, and the saintly rulers? Therefore, do you, born in this changing and miserable world, also worship Me.


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9 34 भगवान मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः || 9.34 ||  Focus your mind on Me, be My devotee, worship Me. Bow down to Me. Engaging your mind in this manner and regarding Me as the supreme goal, you will come to Me. Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and bow down to Me. By concentrating your mind and accepting Me as the supreme goal, you shall surely attain Me, who am thus the Self. Fix your mind on Me; be devoted to Me; sacrifice to Me; bow down to Me; having thus united your whole self to Me, taking Me as the supreme goal, you will come to Me. Fix your mind on Me; be devoted to Me; offer sacrifice to Me; pay homage to Me. Thus, having your self fixed and Me as your supreme goal, you will certainly attain Me. Fix your mind on Me, devote yourself to Me, sacrifice for Me, surrender to Me, make Me the object of your aspirations, and you shall assuredly become one with Me, Who am your own Self.


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10 1 भगवान भूय एव महाबाहो श्रृणु मे परमं वचः| यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया || 10.1 ||  The Lord said, "Further, O Arjuna, listen to My Supreme word. Desiring your good, I shall speak to you who loves Me." The Blessed Lord said, O mighty-armed one, listen once more to My supreme utterance, which I, wishing for your welfare, shall speak to you who take delight in it. The Blessed Lord said, Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to you, who are beloved, for your welfare. The Bhagavat said, "O mighty-armed Arjuna! Listen to My best message once more, which I shall declare to you with good intention, for you are dear to Me." Lord Shri Krishna said: Now, O Prince! Listen to My supreme advice, which I give you for the sake of your welfare, for you are My beloved.


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10 2 भगवान न मे विदुः सुरगणाः प्रभवं न महर्षयः| अहमादिर्हि देवानां महर्षीणां च सर्वशः || 10.2 ||  Neither the host of gods nor the great sages know My power; for I am indeed the source of the gods and the great sages. Neither the gods nor the great sages know My majesty, for I am the source of them all in all respects. Neither the hosts of the gods nor the great sages know My origin; for I am the source of all the gods and the great sages in every way. Neither the hosts of gods nor the great sages know My origin, for I am the first in every respect among the gods and great sages. Neither the professors of divinity nor the great ascetics know My origin, for I am the source from which they all originate.


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10 3 भगवान यो मामजमनादिं च वेत्ति लोकमहेश्वरम्| असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते || 10.3 ||  He who knows Me as unborn, without a beginning, and the great Lord of the worlds—he among mortals is undeluded and is released from all sin. He who knows Me—the birthless, beginningless, and great Lord of the worlds—he, the undeluded one among mortals, becomes freed from all sins. He who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded and is liberated from all sins. Whoever knows Me as the unborn and beginningless Absolute Lord of the universe, that person, not deluded among mortals, is freed from all sins. He who knows Me as the unborn, without beginning, the Lord of the universe, he, stripped of his delusions, becomes free from all conceivable sins.


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10 4 भगवान बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः| सुखं दुःखं भवोऽभावो भयं चाभयमेव च || 10.4 ||  Intelligence, knowledge, non-delusion, forbearance, truth, restraint, self-control, pleasure, pain, exaltation, and depression, fear, and fearlessness; Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death, and fearlessness; Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear, and also fearlessness. Intellect, knowledge, steadiness, patience, truth, control over sense-organs, tranquility of mind, pleasure, pain, birth, death, fear, and courage. Intelligence, wisdom, non-delusion, forgiveness, truth, self-control, calmness, pleasure, pain, birth, death, fear, and fearlessness;


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10 5 भगवान अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः| भवन्ति भावा भूतानां मत्त एव पृथग्विधाः || 10.5 ||  Non-violence, reality, cheerfulness, austerity, beneficence, fame, and infamy—these different qualities of beings arise from Me alone. Non-injury, equanimity, satisfaction, austerity, charity, fame, and infamy—these different dispositions of beings spring from Me alone. Non-injury, equanimity, contentment, austerity, beneficence, fame, and ill-fame—these different qualities of beings arise from Me alone. [Also], non-injury, equanimity, contentment, austerity, charity, repute, and ill-repute—all these diverse dispositions of beings emanate from none other than Me. Harmlessness, equanimity, contentment, austerity, beneficence, fame, and failure—all these characteristics of beings spring from Me alone.


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10 6 भगवान महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा| मद्भावा मानसा जाता येषां लोक इमाः प्रजाः || 10.6 ||  The seven great seers of yore, as well as the four Manus, all possessing My mental disposition, were born from My mind. All these creatures of the world are descended from them. The seven great sages, as well as the four Manus of ancient days, from whom all these creatures in the world have descended, had their thoughts fixed on Me, and they were born from My mind. The seven great sages, the ancient four, and the Manus, possessing powers like Mine (due to their minds being fixed on Me), were born from My mind; from them, these creatures have been born in this world. The ancient Seven Great Sages and also the Four Manus, from whom these creatures in this world are offspring—they have been born from My mental dispositions. The seven Great Seers, the progenitors of mankind, the Ancient Four, and the Lawgivers were born of My will and come forth directly from Me. The race of mankind has sprung from them. (Mareechi, Atri, Angira, Pulah, Kratu, Pulastya, Vahishta; the Masters: Sanak, Sanandan, Sanatan, Sanatkumar.)


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10 7 भगवान एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः| सोऽविकम्पेन योगेन युज्यते नात्र संशयः || 10.7 ||  He who truly knows this supreme manifestation and splendor of My auspicious attributes, becomes united with the unshakeable Yoga of Bhakti—there is no doubt of this. One who knows truly this majesty and yoga of Mine, he becomes imbued with unwavering yoga. There is no doubt about it. He who truly knows these manifold manifestations of My Being and this Yoga-power of Mine, becomes established in unshakable Yoga; there is no doubt about it. He who knows correctly this extensively manifesting power and My Yogic power—he is endowed with unwavering Yoga; there is no doubt about it. He who rightly understands My manifested glory and My creative power attains perfect peace without a doubt.


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10 8 भगवान अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते| इति मत्वा भजन्ते मां बुधा भावसमन्विताः || 10.8 ||  I am the origin of all; from me everything proceeds. Thinking thus, the wise worship me with all devotion (Bhava). I am the origin of all; everything moves on due to Me. Realizing this, the wise ones, filled with fervor, adore Me. I am the source of all; from me everything evolves; Understanding this, the wise, endowed with meditation, worship me. He is the source of all, and from Him all comes forth' - Thus viewing, the wise revere Me with devotion. I am the source of all; from me everything flows. Therefore, the wise worship me with an unchanging devotion.


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10 9 भगवान मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्| कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || 10.9 ||  With their minds focused on Me, their pranas centered in Me, inspiring one another and always speaking of Me, they live in contentment and bliss at all times. With their minds fixed on Me, dedicating their lives to Me, enlightening one another, and always speaking of Me, they derive satisfaction and rejoice. With their minds and lives wholly absorbed in Me, they enlighten each other and ever speak of Me, being satisfied and delighted. Having their minds fixed on Me, having their lives gone into Me, enlightening one another, and constantly talking about Me, they are pleased and delighted. With minds concentrated on Me, with lives absorbed in Me, and enlightening one another, they ever feel content and happy.


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10 10 भगवान तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्| ददामि बुद्धियोगं तं येन मामुपयान्ति ते || 10.10 ||  To those who are ceaselessly united with Me and who worship Me with immense love, I lovingly grant that mental disposition (Buddhi-yoga) which leads them to Me. To those who are ever devoted and worship Me with love, I grant the possession of wisdom that leads them to Me. To those who are ever steadfast, worshipping me with love, I give the yoga of discrimination, by which they come to me. To these persons, who thus mingle with Me and revere Me with love, I grant the knowledge-Yoga by which they can reach Me. To those who are always devout and who worship Me with love, I give the power of discrimination that leads them to Me.


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10 11 भगवान तेषामेवानुकम्पार्थमहमज्ञानजं तमः| नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता || 10.11 ||  Out of compassion for them alone, I, abiding in their mental activity as its object, dispel the darkness born of ignorance with the brilliant lamp of knowledge. Out of compassion for them alone, I, residing in their hearts, destroy the darkness born of ignorance with the luminous lamp of knowledge. Out of mere compassion for them, I, dwelling within their selves, destroy the darkness born of ignorance with the luminous lamp of knowledge. Out of compassion only towards these men, I, who remain as their very Self, destroy with the shining light of wisdom, their darkness born of ignorance. By My grace, I live in their hearts, and I dispel the darkness of ignorance with the shining light of wisdom.


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10 12 अर्जुन परं ब्रह्म परं धाम पवित्रं परमं भवान्| पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् || 10.12 ||  Arjuna said, "You are the Supreme Brahman, the Supreme Light, and the Supreme Sanctifier. All the seers proclaim You as the eternal, divine Person, the Primal Lord, the unborn, and all-pervading. So too do the divine sages Narada, Asita, Devala, and Vyasa proclaim. You Yourself also proclaim this." Arjuna said, "You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages, as well as the divine sage Narada, Asita, Devala, and Vyasa [Although Narada and the other sages are already mentioned by the words 'all the sages', they are still named separately due to their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself indeed tell me this." Arjuna said, "You are the Supreme Brahman, the supreme abode, the supreme purifier, eternal, divine Person, the primeval God, unborn, and omnipresent." Arjuna said, "You are the Supreme Brahman, the Supreme Abode, and the Supreme Purifier. All the seers, as well as the divine seer Narada, Asita Devala, and Vyasa, describe You as the Eternal Divine Soul, the Unborn, and the All-Manifesting First-God. You too have said this to me." Arjuna asked: Thou art the Supreme Spirit, the Eternal Home, the Holiest of Holies, the Eternal Divine Self, the Primal God, the Unborn, and Omnipresent.


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10 13 अर्जुन आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा| असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे || 10.13 ||  Arjuna said, "You are the Supreme Brahman, the Supreme Light, and the Supreme Sanctifier. All the seers proclaim You as the eternal, divine Person, the Primal Lord, the unborn, and all-pervading. So too do the divine sages Narada, Asita, Devala, and Vyasa proclaim. You Yourself also proclaim this." Arjuna said, "You are the supreme Brahman, the supreme Light, the supreme Sanctifier. All the sages, as well as the divine sage Narada, Asita, Devala, and Vyasa [Although Narada and the other sages are already mentioned by the words 'all the sages', they are still named separately due to their eminence. Asita is the father of Devala.] call You the eternal divine Person, the Primal God, the Birthless, the Omnipresent; and You Yourself indeed tell me this." All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala, and Vyasa; and now Thou Thyself dost say so to me. Arjuna said, "You are the Supreme Brahman, the Supreme Abode, and the Supreme Purifier. All the seers, as well as the divine seer Narada, Asita Devala, and Vyasa, describe You as the Eternal Divine Soul, the Unborn, and the All-Manifesting First-God. You too have said this to me." So have said the seers, the divine sage Narada, Asita, Devala, and Vyasa; and Thou Thyself also sayest it.


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10 14 अर्जुन सर्वमेतदृतं मन्ये यन्मां वदसि केशव| न हि ते भगवन् व्यक्ितं विदुर्देवा न दानवाः || 10.14 ||  I deem as true all that you have said to me, O Krishna. Truly, O Lord, neither the gods nor the demons know your manifestation. O Kesava, I accept as true all that You have told me. Certainly, O Lord, neither the gods nor the demons can comprehend Your glory. I believe all that You have said to me to be true, O Krishna; indeed, O blessed Lord! Neither the gods nor the demons know Your manifestation (origin). What You tell me, I take all to be true, O Kesava! For, O Bhagavat, neither the gods nor the great sages know Your manifestation. I believe in what You have said, my Lord! For neither the godly nor the godless comprehend Your manifestation.


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10 15 अर्जुन स्वयमेवात्मनाऽत्मानं वेत्थ त्वं पुरुषोत्तम| भूतभावन भूतेश देवदेव जगत्पते || 10.15 ||  O Supreme Person, O Creator of beings, O Lord of beings, O God of gods, O Ruler of the universe, You Yourself know Yourself alone. O Supreme Person, Creator of beings, Lord of beings, God of gods, Lord of the worlds, You alone know Yourself by Yourself. Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of all beings, O God of gods, O ruler of the world! Only yourself know yourself by yourself, O Supreme Purusha, Creator of all beings, Lord of beings, God of gods, Lord of the universe! You alone know Yourself, by the power of Your Self; You are the Supreme Spirit, the Source and Master of all being, the Lord of Lords, the Ruler of the Universe.


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10 16 अर्जुन वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः| याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि || 10.16 ||  You should tell Me without reserve Your divine manifestations where You abide, pervading all these worlds. Be pleased to speak in full of Your own divine manifestations, through which You exist pervading these worlds. You should indeed tell, without reserve, of your divine glories by which you exist, pervading all these worlds. (No one else can do so.) You alone are capable of fully declaring the auspicious manifesting powers of Yours, through which manifesting power You remain pervading these worlds. Please tell me about all of Your glorious manifestations, through which You pervade the world.


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10 17 अर्जुन कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्| केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया || 10.17 ||  How can I, Your devotee, know You by constantly meditating on You? And in what ways, O Lord, should I meditate on You? O Yogi, how shall I know You by remaining ever-engaged in meditation? And through what objects, O Lord, should I meditate on You? How shall I, ever meditating, know you, O Yogin? In what aspects or things, O blessed Lord, should I think of you? O Mighty Yogin! How should I know you, meditating on you? In what various forms, O Bhagavat, should I contemplate you? O Master! How can I, through constant meditation, come to know You? My Lord! What are Your various manifestations through which I can meditate on You?


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10 18 अर्जुन विस्तरेणात्मनो योगं विभूतिं च जनार्दन| भूयः कथय तृप्तिर्हि श्रृण्वतो नास्ति मेऽमृतम् || 10.18 ||  Speak to me again in full, O Krishna, about Your attributes and glories. For I am not sated by hearing Your ambrosial words. O Janardana, please narrate to me again in detail Your own yoga and divine manifestations. For, while hearing Your nectar-like words, I am not satiated. Tell me again in detail, O Krishna, of your yogic power and glory; for I am not satiated with what I have heard of your life-giving and nectar-like speech. In detail, please expound once again Your own Yogic power and the manifesting power. O Janardana! I don't feel contented in hearing Your nectar-like exposition. Tell me again, I pray, of Thy power and Thy glory in full; for I feel that I am never satisfied when I listen to Thy immortal words.


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10 19 भगवान हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः| प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे || 10.19 ||  The Lord said, "Indeed, I shall tell you, O Arjuna, My auspicious manifestations—those that are most prominent among them. There is no end to their extent." The Blessed Lord said, O best of the Kurus, now, according to their importance, I shall describe to you My own glories, which are indeed divine. There is no end to My manifestations. The Blessed Lord said, "Very well! Now I will declare to you My divine glories in their prominence, O Arjuna; there is no end to their detailed description." The Bhagavat said, "Yes, O best among the Kurus! I shall expound to you only the chief, auspicious manifesting powers of Mine, for there would be no end to My details." Lord Shri Krishna replied: So be it, My beloved friend! I will unfold to you some of the chief aspects of My glory. There is no end to its full extent.


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10 20 भगवान अहमात्मा गुडाकेश सर्वभूताशयस्थितः| अहमादिश्च मध्यं च भूतानामन्त एव च || 10.20 ||  I am the Self, O Arjuna, dwelling in the hearts of all beings; I am the beginning, the middle, and the end of all beings. O Gudakesa, I am the Self residing in the hearts of all beings, and I am the beginning, middle, and end of all beings. I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and the end of all beings. O conqueror of sleep! I am the Soul residing in the hearts of all beings; I am the beginning, the middle, and the very end of all beings. O Arjuna! I am the Self, seated in the hearts of all beings; I am the beginning, the life, and the end of them all.


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10 21 भगवान आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्| मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी || 10.21 ||  Of the Adityas, I am Vishnu; of luminous bodies, I am the radiant sun. Of the Maruts, I am Marici, and among the constellations, I am the moon. Among the Adityas [viz Dhata, Mitra, Aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pusa, Savita, Tvasta, and Visnu.-Tr.], I am Visnu; among the luminaries, the radiant sun; among the (forty-nine) Maruts [The seven groups of Maruts are Avaha, Pravaha, Vivaha, Paravaha, Udvaha, Samvaha, and Parivaha.-Tr.], I am Marici; among the stars, I am the moon. Among the twelve Adityas, I am Vishnu; among luminaries, the radiant sun; among the seven or forty-nine Maruts, I am Marichi; among stars, I am the moon. Of the sons of Aditi, I am Vishnu; of the luminaries, the radiant Sun; of the Maruts, I am Marici; of the stars, I am the Moon. Of all the creative powers, I am the Creator; of luminaries, the Sun; of winds, the Whirlwind; and of planets, the Moon.


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10 22 भगवान वेदानां सामवेदोऽस्मि देवानामस्मि वासवः| इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना || 10.22 ||  Of the Vedas, I am the Samaveda; of gods, I am Indra; of sense-organs, I am the mind; and of living beings, I am consciousness. Among the Vedas, I am the Sama-Veda; among the gods, I am Indra. Among the organs, I am the mind, and I am the intelligence in creatures. Among the Vedas, I am the Sama-Veda; among the gods, I am Vasava; among the senses, I am the mind; and among living beings, I am intelligence. Of the Vedas, I am the Samaveda; of the gods, I am Vasava (Indra); of the sense-organs, I am the mind; of the beings, I am the consciousness. Of the Vedas, I am the hymns; I am the electric force in the powers of nature; of the senses, I am the mind; and I am the intelligence in all that lives.


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10 23 भगवान रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्| वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् || 10.23 ||  Of the Rudras, I am Sankara. Of the Yaksas and Raksasas, I am the Lord of Wealth (Kubera). Of the Vasus, I am Agni; of the mountains, I am Meru. Among the Rudras, I am Aja, Ekapada, Ahirbudhnya, Pinaki, Aparajita, Tryam-baka, Mahesvara, Vrsakapi, Sambhu, Harana, and Isvara; among the Yaksas and goblins, I am Kubera; among the Vasus, I am Fire; and among the mountains, I am Meru. And among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of Wealth (Kubera); among the Vasus, I am Pavaka (Fire); and among the seven mountains, I am Meru. And of the Rudras, I am Sankara; of the Yaksas and the Raksas, I am the Lord of Wealth (Kubera); of the Vasus, I am the Fire-God; of the mountains, I am Meru. Among forces of vitality, I am the life; I am Mammon to the heathens and the godless; I am the energy in fire, earth, wind, sky, heaven, sun, moon, and planets; and among mountains, I am Mount Meru.


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10 24 भगवान पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्| सेनानीनामहं स्कन्दः सरसामस्मि सागरः || 10.24 ||  Among family priests, O Arjuna, know Me to be the chief Brhaspati; of generals, I am Skanda; of reservoirs of water, I am the ocean. O son of Prtha, know me to be Brhaspati, the foremost among the priests of kings. Among commanders of armies, I am Skanda; among large expanses of water, I am the sea. And, among the household priests of kings, O Arjuna, know Me to be the chief, Brihaspati; among the army generals, I am Skanda; among lakes, I am the ocean. Of the royal priests, I am the chief, viz., Brhaspati (the priest of gods), O son of Prtha; you should know that. Of the army generals, I am Skanda [the War-god]; of the water reservoirs, I am the ocean. Among the priests, know, O Arjuna, that I am the priest Brihaspati; of generals, I am Skanda, the Commander-in-Chief, and of waters, I am the Ocean.


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10 25 भगवान महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्| यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः || 10.25 ||  Of the great seers, I am Bhrgu; of words, I am the single-lettered word Om; of sacrifices, I am the sacrifice of Japa; of immovable things, I am the Himalayas. Among the great sages, I am Bhrgu; of words, I am the single syllable (Om). Among rituals, I am the ritual of Japa of the immovables, the Himalayas. Among the great sages, I am Bhrigu; among words, I am the one syllable (Om); among sacrifices, I am the sacrifice of silent repetition; among the immovable things, I am the Himalayas. Of the great seers, I am Bhrgu; of the words, I am the single-syllable (Om); of the sacrifices [performed with external objects], I am the sacrifice of muttered prayer; of the immovables, I am the Himalayan range. Of the great seers, I am Bhrigu; of words, I am Om; of offerings, I am the silent prayer; among things immovable, I am the Himalayas.


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10 26 भगवान अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः| गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः || 10.26 ||  Of trees I am the Asvattha; of celestial seers, I am Narada; of the Gandharvas, I am Citraratha; of the perfected, I am Kapila. Among all trees, I am the Ashvattha tree, and among divine sages, Narada. Among the Gandharvas, I am Citraratha; among the perfected ones, I am the sage Kapila. Among all the trees, I am the Peepul; among the divine sages, I am Narada; among the Gandharvas, I am Chitraratha; among the perfected, I am the sage Kapila. Of all trees, I am the Pipal tree; of the divine seers, Narada; of the Gandharvas, Citraratha; and of the perfected ones, the sage Kapila. Of trees, I am the sacred fig tree; of divine seers, Narada; of heavenly singers, I am Chitraratha, their leader; and of sages, I am Kapila.


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10 27 भगवान उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्| ऐरावतं गजेन्द्राणां नराणां च नराधिपम् || 10.27 ||  Of horses, know Me to be Uccaihsravas, the nectar-born. Of lordly elephants, I am Airavata, and of men, I am the monarch. Among horses, know Me to be Uccaihsravas, born from nectar; Airavata among the lordly elephants; and among men, the King of men. [Uccaihsravas and Airavata are respectively the divine horse and elephant of Indra.] Know Me as Ucchaisravas, born of nectar, among horses; Airavata among lordly elephants; and the king among men. Of the horses, you should know Me to be the nectar-born Uccaihsravas (Indra's horse); of the best elephants, the Airavata (Indra's elephant); and of the men, their king. Know that among horses I am Pegasus, heaven-born; among the lordly elephants I am the white one, and I am the ruler among men.


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10 28 भगवान आयुधानामहं वज्रं धेनूनामस्मि कामधुक्| प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः || 10.28 ||  Of weapons, I am the Vajra (thunderbolt); of cows, I am Kamadhuk; I am Kandarpa, the cause of progeny; of serpents, I am Vasuki. Among weapons I am the thunderbolt; among cows I am Kamadhenu. I am Kandarpa, the Progenitor, and among serpents I am Vasuki. Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents, I am Vasuki. Of the weapons, I am the Vajra of Indra; of the cows, I am the Wish-fulfilling Cow of the heavens; of the progenitors, I am Kandarpa (the god of love); of the serpents, I am Vasuki. I am the thunderbolt among weapons; I am the Cow of Plenty among cows; I am Passion in those who procreate, and I am the Cobra among serpents.


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10 29 भगवान अनन्तश्चास्मि नागानां वरुणो यादसामहम्| पितृ़णामर्यमा चास्मि यमः संयमतामहम् || 10.29 ||  Of snakes, I am Ananta; of aquatic beings, I am Varuna; of manes, I am Aryama; of subduers, I am Yama. Among snakes, I am Ananta; among gods of the waters, Varuna; among the manes, Aryama; and among the maintainers of law and order, I am Yama (King of death). I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes; I am Yama among the governors. Of the snakes, I am Ananta; of the water-beings, I am Varuna; of the manes, I am Aryaman; of the controllers, I am Yama (the Death-god). I am the king-python among snakes, I am the aqueous principle among those that live in water, I am the father of fathers, and among rulers I am death.


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10 30 भगवान प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्| मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् || 10.30 ||  Of Daityas, I am Prahlada; of reckoners, I am Death; of beasts, I am the lion; and of birds, I am Garuda, the son of Vinata. Among demons, I am Prahlada, and among reckoners of time, I am Time. Among animals, I am the lion, and among birds, I am Garuda. And I am Prahlada among the demons, I am Time among reckoners, I am the lion among beasts, and Vainateya (Garuda) among birds. No translation is available for this sloka. And I am the devotee Prahlada among the heathens; of Time I am the Eternal Present; I am the Lion among beasts and the Eagle among birds.


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10 31 भगवान पवनः पवतामस्मि रामः शस्त्रभृतामहम्| झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी || 10.31 ||  Of moving things, I am the wind; of those who bear weapons, I am Rama; of fishers, I am Makara; and of rivers, I am the Ganga. Of the purifiers, I am the air; among the wielders of weapons, I am Rama. Among fishes, I am the shark; among rivers, I am Ganga. Among the purifiers, I am the wind; among the warriors, I am Rama; among the fishes, I am the shark; among the streams, I am the Ganga. Of the progeny of Diti, I am Prahlada; of the measuring ones, I am the shark; of rivers, I am the daughter of Jahnu—the Ganga. I am the wind among purifiers, the king Rama among warriors; I am the crocodile among fishes, and I am the Ganges among rivers.


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10 32 भगवान सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन| अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् || 10.32 ||  Of creatures, I am the beginning, the middle, and the end, O Arjuna. Of sciences, I am the science of the Self (of the individual and Universal Self). Of those who argue, I am the fair reasoning. O Arjuna, of creations I am the beginning, the middle, and the end; I am the knowledge of the Self among knowledge; of those who debate, I am vada. Among creations I am the beginning, the middle, and the end, O Arjuna; among the sciences, I am the science of the Self; and I am the logic among controversialists. Of the creations, I am the beginning, the end, and the middle, O Arjuna! Of the sciences, I am the science of the Self; of arguers, I am the argument. I am the beginning, the middle, and the end of creation; among sciences, I am the science of spirituality; I am the discussion among disputants.


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10 33 भगवान अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च| अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः || 10.33 ||  Of letters, I am the alphabet 'A'; of compound words, I am the dvandva (copulative); I am myself imperishable time; I am the creator, facing all sides. Of the letters, I am the letter A, and of the group of compound words, I am the compound called Dvandva. I am Myself the infinite time; I am the Dispenser with faces everywhere. Among the letters of the alphabet, I am the letter 'A' and the dual among compounds. I am verily the inexhaustible and everlasting time; I am the dispenser of the fruits of actions, having faces in all directions. Of the syllables, I am A; of the compounds, the Dvandva; none but Me is immortal Time; I am the dispenser of fruits of actions, facing on all sides. Of letters, I am A; I am the copulative in compound words; I am inexhaustible Time; and I am the all-pervading Preserver.


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10 34 भगवान मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्| कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा || 10.34 ||  I am also death, which snatches away all. I am the origin of all that will be born. Among women, I am fame, prosperity, speech, memory, intelligence, endurance, and forgiveness. And I am Death, the destroyer of all; and the bestower of prosperity to those destined to be prosperous. Of the feminine [Narinam may mean 'of the feminine qualities'. According to Sridhara Swami and S., the words fame etc. signify the goddesses of the respective qualities. According to M.S. these seven goddesses are the wives of the god Dharma.-Tr.] (I am) fame, beauty, speech, memory, intelligence, fortitude, and forbearance. And I am the all-devouring Death, and the source of prosperity for those who are to be prosperous; among the feminine qualities, I am fame, prosperity, speech, memory, intelligence, firmness, and forgiveness. I am the Death that carries away all and also the Birth of all that are to be born; of the wives of men, I am Fame, Fortune, Speech, Memory, Wisdom, Constancy, and Patience. I am all-devouring Death; I am the Origin of all that will happen; I am Fame, Fortune, Speech, Memory, Intellect, Constancy, and Forgiveness.


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10 35 भगवान बृहत्साम तथा साम्नां गायत्री छन्दसामहम्| मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः || 10.35 ||  Of Saman hymns, I am the Brhatsaman; of meters, I am the Gayatri; of months, I am Margasira (Nov-Dec); and of seasons, I am the season of flowers. I am also the Brhat-sama of the Sama-mantras; of the meters, Gayatri. Of the months, I am Marga-sirsa, and of the seasons, spring. Among the hymns, I am the Brihatsaman; among meters, I am Gayatri; among months, I am Margasirsha; among seasons, I am the flowery season. Likewise, of the modes of singing, I am the Brhatsaman; of the metres, I am the Gayatri; of the months, I am Margasirsa; of the seasons, I am the season abounding with flowers. Of hymns, I am Brihatsama; of meters, I am Garatri; among months, I am Margasheersha (December); and I am Spring among seasons.


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10 36 भगवान द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्| जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् || 10.36 ||  Of the fraudulent, I am gambling; I am the brilliance of the brilliant; I am victory, I am effort; I am the magnanimity of the magnanimous. Of the fraudulent, I am the gambling; I am the irresistible end of the mighty. I am excellence, I am effort, I am the sattva quality of those possessed of sattva. I am the gambling of the deceitful; I am the splendor of the splendid; I am victory; I am the resolve of the resolute; I am the goodness of the good. I am the destroyer of the fraudulent; I am the brilliance of the brilliant; I am the victory; I am the determination; I am the strength of the strong. I am the gambler's cheat and the splendor of the splendid; I am victory; I am effort; and I am the purity of the pure.


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10 37 भगवान वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः| मुनीनामप्यहं व्यासः कवीनामुशना कविः || 10.37 ||  Of the Vrsnis, I am Vasudeva; of the Pandavas, I am Arjuna; of sages, I am Vyasa; and of seers, I am Usana (Sukra). Of the Vrsnis, I am Vasudeva; of the Pandavas, Dhananjaya (Arjuna). Of the wise, I am Vyasa; of the omniscient, the omniscient Usanas. Among the Vrishnis, I am Vaasudeva; among the Pandavas, I am Arjuna; among the sages, I am Vyasa; among the poets, I am Usanas, the poet. Of the Vrsnis, I am the son of Vasudeva; of the sons of Pandu, I am Dhananjaya (Arjuna); of the sages, I am Vyasa; and of the seers, I am Usanas. I am Shri Krishna among the Vishnu-clan, Arjuna among the Pandavas, Vyasa among the saints, and Shukracharya among the sages.


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10 38 भगवान दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्| मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् || 10.38 ||  Of those who punish, I am the principle of punishment. Of those who seek victory, I am policy. Of secrets, I am also silence. And of the wise, I am wisdom. Of the punishers, I am the rod; I am the righteous policy of those who desire to conquer. And of things secret, I am verily silence; I am the knowledge of the wise. Of those who punish, I am the scepter; among those who seek victory, I am statesmanship; and among secrets, I am silence; I am knowledge among knowers. I am the punishment of the punishers; I am the political wisdom of those seeking victory; I am also the silence of the secret ones; I am the knowledge of the knowers. I am the scepter of rulers, the strategy of conquerors, the silence of mystery, and the wisdom of the wise.


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10 39 भगवान यच्चापि सर्वभूतानां बीजं तदहमर्जुन| न तदस्ति विना यत्स्यान्मया भूतं चराचरम् || 10.39 ||  I am also that which is the seed of all beings, O Arjuna. Nothing that moves or does not move exists without Me. Moreover, O Arjuna, I am the seed of all beings. There is nothing, moving or non-moving, that can exist without Me. And whatever is the seed of all beings, that too am I, O Arjuna; there is no being, be it moving or unmoving, that can exist without Me. Further, O Arjuna, I am the seed of all beings; there is no being, whether moving or non-moving, that can exist without Me. I am the seed of all beings, O Arjuna! No creature, moving or unmoving, can live without Me.


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10 40 भगवान नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप| एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया || 10.40 ||  There is no limit to My divine manifestations. Here, I have briefly described the extent of such manifestations. O destroyer of enemies, there is no limit to My divine manifestations. This description of My manifestations, however, has been stated by Me as an illustration. There is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glory. O scorcher of foes! There is no end to My extraordinary manifesting power. The above details of My manifesting power have been declared by Me only as examples. O Arjuna! The aspects of My divine life are endless; I have mentioned only a few as an example.


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10 41 भगवान यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा| तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् || 10.41 ||  Whatever being is possessed of power, or splendour, or energy, know that as coming from a fragment of My power. Whatever object [all living beings] is verily endowed with majesty, possessed of prosperity, or is energetic, you know for certain each of them as having a part of My power as its source. Whatever being there is glorious, prosperous, or powerful, know that to be a manifestation of a part of My splendor. Whatever being exists with manifesting power, beauty, and vigor, be sure that it is born only from a bit of My illumination. Whatever is glorious, excellent, beautiful, and mighty, be assured that it comes from a fragment of My splendor.


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10 42 भगवान अथवा बहुनैतेन किं ज्ञातेन तवार्जुन| विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् || 10.42 ||  But of what use is all this extensive knowledge to you, O Arjuna? I sustain this whole universe with only a fragment of My power. Or, on the other hand, what is the need for you to know this extensively, O Arjuna? I remain sustaining this whole creation in a special way with a part of Myself. But, of what avail is the knowledge of all these details to you, O Arjuna? I exist, supporting this whole world with one part of Myself. Or, O Arjuna! Why this detailed explanation? I remain, pervading this entire universe with a single fraction of Myself. But what is the use of all these details to you, O Arjuna? I sustain this universe with only a small part of Myself.


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11 1 अर्जुन मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्| यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम || 11.1 ||  Arjuna said, "To show favor to me, You have told me that most profound mystery concerning the Self; by that, this delusion of mine has been dispelled." Arjuna said, "This delusion of mine has departed as a result of that speech which is most secret and pertains to the Self, uttered by You for my benefit." Arjuna said, By this explanation of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion has been dispelled. Arjuna said, "My delusion has completely gone, thanks to the great and mysterious discourse, which is termed as a science governing the soul, and which You have delivered to me as a favor." Arjuna said: My Lord! Your words concerning the Supreme Secret of Self, given for my blessing, have dispelled the illusions that surrounded me.


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11 2 अर्जुन भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया| त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् || 11.2 ||  O Krsna, I have heard in detail about the origin and dissolution of all beings, which come from You, as well as Your immutable greatness. O you with eyes like lotus leaves, I have heard in detail from You the origin and dissolution of beings, as well as Your undecaying glory. The origin and destruction of beings have been heard in detail from You, O lotus-eyed Lord, and also Your inexhaustible greatness. I have listened in detail from You, O Lotus-eyed One, about the origin and dissolution of beings, as well as Your inexhaustible greatness. O Lord, whose eyes are like the lotus petal! You have described in detail the origin and dissolution of beings, and Your own Eternal Majesty.


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11 3 अर्जुन एवमेतद्यथात्थ त्वमात्मानं परमेश्वर| द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम || 11.3 ||  O Supreme Lord, as You have described Yourself, so You are. I wish to behold Your divine form, O Supreme Person. O Supreme Lord, so it is, as You have spoken of Yourself. O Supreme Person, I wish to behold Your divine form. Now, O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to behold Thy divine form. As You describe Yourself to be the Supreme Lord, it must be so. O Supreme Self, I desire to behold Your divine form. I believe all as you have declared it. I now long to have a vision of your divine form, O Most High!


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11 4 अर्जुन मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो| योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम् || 11.4 ||  If you think, O Lord, that it can be seen by me, then, O Lord of Yoga, reveal Yourself fully to me. O Lord, if You deem it possible for me to behold You, then, O Lord of Yoga, show me Your eternal Self. If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self. O Master! If you think it is possible for me to behold that form, then, O Lord of the Yogis, please show me Your Immortal Self. If you think it is possible for me to see it, show me, O Lord of Lords, your eternal self.


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11 5 भगवान पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः| नानाविधानि दिव्यानि नानावर्णाकृतीनि च || 11.5 ||  The Lord said, "Behold, O Arjuna, My forms, hundreds upon thousands, manifold, divine, varied in hue and shape." The Blessed Lord said, "O son of Prtha, behold My forms in their hundreds and thousands, of different kinds, celestial, and of various colors and shapes." The Blessed Lord said, "Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colors and shapes." The Bhagavat said, "Behold, O son of Prtha, My divine forms in hundreds and thousands, of varied nature, colors, and shapes." Lord Shri Krishna replied: "Behold, O Arjuna! My celestial forms, by the hundreds and thousands, various in kind, color, and shape."


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11 6 भगवान पश्यादित्यान्वसून्रुद्रानश्िवनौ मरुतस्तथा| बहून्यदृष्टपूर्वाणि पश्याऽश्चर्याणि भारत || 11.6 ||  Behold, O Arjuna, the Adityas, the Vasus, the Rudras, the two Asvins, and the Maruts—many marvels never seen before. Behold the Adityas, the Vasus, the Rudras, the two Ashvins, and the Maruts. O scion of the Bharata dynasty, also behold the many wonders that have never been seen before. Behold the Adityas, the Vasus, the Rudras, the two Asvins, and the Maruts; behold many wonders never before seen, O Arjuna. Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts; O son of Pandu, behold also many wonders that had never been seen before. Behold, thou seest the powers of Nature: fire, earth, wind, and sky; the sun, the heavens, the moon, the stars; all forces of vitality and healing; and the roving winds. Behold, thou seest the myriad wonders revealed to none but thee.


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11 7 भगवान इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्| मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि || 11.7 ||  Behold here, O Arjuna, the entire universe with its mobile and immobile things, all centered in My body, and whatever else you desire to see. See now, O Gudakesa, the entire Universe together with the moving and the non-moving, concentrated in the same place here in My body, as also whatever else you would like to see. Now, behold, O Arjuna, in this My body, the entire universe centered in one, including the moving and the unmoving, and whatever else you desire to see. Now, behold the entire universe, including the moving and the unmoving, and whatsoever else you desire to see—all established in Me, O Gudakesa (Arjuna)! Here, living in Me, O Arjuna, behold the entire universe, both movable and immovable, and anything else you would like to see!


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11 8 भगवान न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा| दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् || 11.8 ||  But you will not be able to see Me with your own eyes. I give you a divine eye, so behold My Lordly Yoga! But you are not able to see Me with just this eye of yours. I grant you the divine eye; behold My divine Yoga. But you are not able to behold Me with these your own eyes; I give you the divine eye; behold My lordly Yoga. But you cannot see Me with just this eye of yours; therefore, I give you the divine eye. Now, behold My divine form. Yet, since you cannot see Me with mortal eyes, behold, I give you divine sight. Now, see the glory of My sovereignty.


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11 9 सञ्जय एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः| दर्शयामास पार्थाय परमं रूपमैश्वरम् || 11.9 ||  Sanjaya said, "O King, having spoken, Sri Krishna, the great Lord of Yoga, then revealed to Arjuna the supreme, lordly form." Sanjaya said, "O King, having spoken thus, thereafter, Hari, the great Master of Yoga, showed to the son of Prtha the supreme divine form." Sanjaya said, Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed Arjuna His supreme form as the Lord. Sanjaya said, "O king! Having thus stated, Hari, the mighty Lord of the Yogins, showed to the son of Prtha His own Supreme Lordly form." Sanjaya continued: "Having thus spoken, O King, the Lord Shri Krishna, the Almighty Prince of Wisdom, showed Arjuna the Supreme Form of the Great God.


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11 10 सञ्जय अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्| अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् || 11.10 ||  With innumerable mouths and eyes, many marvelous aspects, numerous divine ornaments, and numerous divine weapons. Having many faces and eyes, possessing many wondrous sights, adorned with numerous celestial ornaments, and holding many uplifted heavenly weapons; With numerous mouths and eyes, with numerous wondrous sights, with numerous divine adornments, with numerous divine weapons uplifted, such a form He showed. It has many mouths and eyes, wondrous sights, heavenly ornaments, and weapons held ready; There were countless eyes, mouths, and innumerable mystic forms, with shining ornaments and flaming celestial weapons.


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11 11 सञ्जय दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्| सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् || 11.11 ||  Wearing celestial garlands and raiments, anointed with divine perfumes, full of wonders, resplendent, boundless, and facing all directions. Wearing heavenly garlands and apparel, anointed with heavenly scents, abounding in all kinds of wonders, resplendent, infinite, and with faces on all sides. Wearing divine garlands and apparel, anointed with divine unguents, the all-wonderful, resplendent Being is endless with faces on all sides. It wears heavenly garlands and garments, is anointed with heavenly sandal paste, is wondrous, radiant, and infinite, and has faces in all directions. Crowned with heavenly garlands, clothed in shining garments, anointed with divine unguents, He showed Himself as the Resplendent One, Marvelous, Boundless, and Omnipresent.


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11 12 सञ्जय दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता| यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः || 11.12 ||  If a thousand suns were to rise at once in the sky, the resulting splendour would be like the splendour of that mighty One. Should the effulgence of a thousand suns blaze forth simultaneously in the sky, that might be akin to the radiance of that exalted One. If the splendour of a thousand suns were to blaze out simultaneously in the sky, that would be the splendour of that mighty being. If the splendour of a thousand suns were to burst forth at once in the sky, would that be equal to the splendour of that Mighty Self? Could a thousand suns blaze forth together, it would be but a faint reflection of the radiance of the Lord God.


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11 13 सञ्जय तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा| अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा || 11.13 ||  There, Arjuna beheld the whole universe, with its manifold divisions gathered together in one single spot within the body of the God of gods. At that time, the Pandava saw, in the body of the God of gods, the whole diversely differentiated universe united in one. There, in the body of the God of gods, Arjuna then saw the entire universe resting in one, with its myriad of divisions. At that time, the son of Pandu beheld, in the body of the God-of-Gods, the entire universe, united yet divided into many groups. In that vision, Arjuna saw the universe, with its manifold shapes, all embraced in one, its Supreme Lord.


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11 14 सञ्जय ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः| प्रणम्य शिरसा देवं कृताञ्जलिरभाषत || 11.14 ||  Then, Arjuna, overcome with amazement, his hairs standing on end, bowed his head to the Lord and spoke with folded hands. Then, filled with wonder and with hairs standing on end, Arjuna, bowing down with his head to the Lord, said with folded hands: Then, Arjuna, filled with wonder and his hair standing on end, bowed his head to the God and spoke with palms joined. Then, possessed by amazement and with his body hair standing on end, Dhananjaya, with his head bowed to the God and with folded hands, spoke to Him. Then, Arjuna, filled with awe, his hair standing on end, bowing his head, and clasping his hands in reverence, spoke to the Lord:


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11 15 अर्जुन पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्| ब्रह्माणमीशं कमलासनस्थ मृषींश्च सर्वानुरगांश्च दिव्यान् || 11.15 ||   Arjuna said, "O Lord, I behold in Your body all the gods, and all the diverse hosts of beings—Brahma, Siva, who is in Brahma, the seers, and the lustrous snakes." Arjuna said, "O God, I see in Your body all the gods, as well as hosts of various classes of beings; Brahma the ruler, sitting on a lotus seat, and all the heavenly sages and serpents. Arjuna said, "O God, I see all the gods in Your body, as well as hosts of various classes of beings, Brahma the Lord seated on the lotus, all the sages, and the celestial serpents." Arjuna said, "O God! In Your body, I behold all gods and hosts of different kinds of beings—the Lord Brahma seated on the lotus-seat, and all the sages and glowing serpents." Arjuna said: O Almighty God! I see in You the powers of Nature, the various creatures of the world, the Progenitor on His lotus throne, the Sages, and the shining angels.


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11 16 अर्जुन अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्| नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप || 11.16 ||  With manifold arms, stomachs, mouths, and eyes, I behold Your infinite form on all sides. I see no end, no middle, nor the beginning of You, O Lord of the universe, O You of Universal Form. I see You with numerous arms, bellies, mouths, and eyes; with infinite forms all around. O Lord of the Universe, O Cosmic Person, I see no limit, no middle, nor beginning! I see You with boundless form on every side, with many arms, stomachs, mouths, and eyes; neither the end nor the middle nor the beginning do I see, O Lord of the Universe, O Cosmic Form. I behold You with many arms, bellies, mouths, and eyes, and with infinite forms on all sides; I find neither the end nor the center nor the beginning of You, O Lord of the Universe, O Universal-Formed One! I see You, infinite in form, with faces, eyes, and limbs everywhere; with no beginning, middle, or end. O You, Lord of the Universe, whose form is universal!


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11 17 अर्जुन किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम्| पश्यामि त्वां दुर्निरीक्ष्यं समन्ता द्दीप्तानलार्कद्युतिमप्रमेयम् || 11.17 ||  I behold You as a mass of light, shining everywhere, with a diadem, mace, and discus, hard to behold, blazing like a burning fire and the sun, and immeasurable. I see You wearing a diadem, wielding a mace, and holding a disc; a mass of brilliance glowing all around, difficult to look at from all sides, possessing the radiance of the blazing fire and sun, and immeasurable. I see You with the diadem, club, and discus, a mass of radiance shining everywhere, very hard to look at, blazing all around like a burning fire and the sun, and immeasurable. I behold You as having crowns, clubs, and discs; as a mass of radiance, shining on all sides, hard to look at and blazing like burning fire and the sun on each side; and as an immeasurable one. I see you with the crown, the scepter, and the discus; a blaze of splendor. Scarcely can I gaze upon you, so radiant you are, glowing like a blazing fire, brilliant as the sun, immeasurable.


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11 18 अर्जुन त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्| त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे || 11.18 ||  You are the Imperishable, Supreme One to be realized. You are the Supreme Substratum of this universe. You are immutable, the guardian of the eternal law; I know You are the Supreme Person who is everlasting. You are the Unchanging, the supreme One to be known; You are the most perfect repository of this Universe. You are the Imperishable, the Protector of the ever-existing religion; You are the eternal Person. This is my belief. You are the Imperishable, the Supreme Being, worthy of being known. You are the great treasure-house of this universe; You are the imperishable protector of the eternal Dharma; You are the Primal Person, I believe. You are the imperishable, the Supreme Being to be known; You are the ultimate place of rest for this universe; You are changeless and the guardian of the pious acts of the Satvatas; You are the everlasting Soul, I believe. You are imperishable, the only one worthy of being known, the priceless treasure-house of the universe, the immortal guardian of eternal life, and the everlasting spirit.


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11 19 अर्जुन अनादिमध्यान्तमनन्तवीर्य मनन्तबाहुं शशिसूर्यनेत्रम्| पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम् || 11.19 ||  I behold You as having no beginning, middle, or end; Your might is infinite. You are endowed with an innumerable number of arms. The sun and moon are Your eyes, and Your mouth emits burning fire. With Your own radiance, You are warning the entire universe. I see You as having no beginning, middle, or end, possessing infinite valor, with innumerable arms, the sun and moon as eyes, a mouth like a blazing fire, and heating up this universe with Your own brilliance. I see You without beginning, middle, or end, infinite in power, with endless arms, the sun and moon as Your eyes, the burning fire Your mouth, heating the entire universe with Your radiance. I observe You with no beginning, no middle, and no end; having infinite creative power and infinite arms; with the moon and the sun as Your eyes and the blazing fire as Your mouth; and scorching this universe with Your radiance. Without beginning, without middle, and without end, infinite in power, with arms all-embracing, the sun and moon as Your eyes, Your face beaming with the fire of sacrifice, flooding the whole universe with light.


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11 20 अर्जुन द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः| दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् || 11.20 ||  You alone have pervaded the interspace between heaven and earth, and all the quarters. Beholding your marvelous and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear. Indeed, this intermediate space between heaven and earth, as well as all the directions, are pervaded by You alone. O exalted One, the three worlds are struck with fear upon seeing this strange and fearful form of Yours. This space between the earth and the heavens, and all the quarters, is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being. This space between heaven and earth, as well as all the directions, is pervaded singly by You; seeing this wondrous form of Yours, O Exalted Soul, the triple world is greatly frightened. Alone, you fill all the quarters of the sky, earth, and heaven, and the regions between. O Almighty Lord! Seeing your marvelous and awe-inspiring form, the spheres tremble with fear.


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11 21 अर्जुन अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति| स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः || 11.21 ||   Verily, the hosts of Devas enter into You. Some, in fear, extol You with clasped hands, crying "Hail!" The bands of great seers and Siddhas praise You with meaningful hymns. Those very groups of gods enter into You; struck with fear, some extol You with joined palms. Groups of great sages and perfected beings praise You with elaborate hymns, saying, 'May it be well!' Verily, these hosts of gods enter into Thee; some extol Thee with joined palms in fear, saying, 'May it be well!' Bands of great sages and perfected ones praise Thee with complete hymns. These hosts of gods enter into You; some, frightened, recite [hymns] with folded palms; simply crying  'Hail!', the hosts of great seers praise You with excellent praising hymns. The troops of celestial beings enter into You, some invoking You in fear, with folded palms; the great seers and adepts sing hymns to Your glory, saying, "All hail!"


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11 22 अर्जुन रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च| गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे || 11.22 ||  The Rudras, the Adityas, the Vasus, the Sadhyas, the Visvas, the Asvins, the Maruts, and the Manes, as well as the hosts of Gandharvas, Yaksas, Asuras, and Siddhas—all gaze upon You in amazement. Those who are the Rudras, the Adityas, the Vasus, and the Sadhyas, the Visvedevas, the two Asvins, the Maruts, and the Usmapas, and hosts of Gandharvas, Yaksas, demons, and Siddhas—all of those very ones gaze at You, being indeed struck with wonder. The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the Manus, and the hosts of celestial singers, Yakshas, demons, and the perfected ones, all look upon Thee with great amazement. The Rudras, the Adityas, the Vasus, the Sadhyas, the Visvadevas, the twin Asvins, and the Maruts, the Manes, the hosts of the Gandharvas, the Yaksas, the demons, and the perfected ones—all gaze upon You in amazement. The vital forces, major stars, fire, earth, air, sky, sun, heaven, moon, and planets; the angels, guardians of the universe, divine healers, winds, fathers, heavenly singers, and hosts of mammon-worshippers, demons, and saints are all amazed.


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11 23 अर्जुन रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्| बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम् || 11.23 ||  Beholding Your great form with many mouths and eyes, many arms, thighs, and feet, many stomachs, and terrible with many teeth, the worlds tremble, and I too quake, O mighty-armed one. O Mighty-Armed One, seeing Your immense form with many mouths, eyes, arms, thighs, feet, bellies, and teeth, the creatures are struck with terror, and so am I. Having seen Your immeasurable form with many mouths and eyes, O mighty-armed one, with many arms, thighs, and feet, with many stomachs and fearsome with many teeth, the worlds are terrified, and so am I. O Mighty-armed One! Having seen Your mighty form, with its many faces and eyes, many arms, thighs, feet, and bellies, and its terrible array of tusks, the worlds are frightened, as am I. Seeing Thy stupendous Form, O Most Mighty One, with its myriad faces, its innumerable eyes, limbs, and terrible jaws, I myself and all the worlds are overwhelmed with awe.


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11 24 अर्जुन नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्| दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो || 11.24 ||  When I behold You touching the Supreme Heaven, shining, multicolored, with yawning mouths and large, resplendent eyes, my inner being trembles in fear. I am unable to find support or peace, O Vishnu. O Vishnu, indeed, upon seeing Your form touching the heavens, blazing with many colors, open-mouthed, with fiery, large eyes, I become terrified in my mind and do not find steadiness and peace. On seeing Thee, touching the sky, shining in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu. As I observe You, touching the sky, blazing, with many colors, mouths wide open, eyes blazing and large, I am terrified in my inner soul and I do not find courage and peace, O Visnu! When I see You, touching the heavens, glowing with color, with open mouth and wide, fiery eyes, I am terrified. O my Lord! My courage and peace of mind abandon me.


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11 25 अर्जुन दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि| दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास || 11.25 ||  Viewing Your mouths, presenting awe-generating fangs and looking like the consuming fire of final destruction, I know not the quarters of the globe nor do I find repose. Be gracious, O Lord of the Devas! O Abode of the universe! Having merely seen Your mouths made terrible with their teeth and resembling the fire of Dissolution, I have lost my sense of direction and find no comfort. Be gracious, O Lord of gods, O Abode of the Universe. Having seen Thy mouths fearful with teeth blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the gods, O abode of the universe. By merely seeing Your faces, which are frightening with tusks and look like the fire of destruction, I do not know the arters and get no peace. Have mercy, O Lord of gods! O Abode of the Universe! When I see Thy mouths with their fearful jaws, like glowing fires at the dissolution of creation, I lose all sense of place and find no rest. Be merciful, O Lord, in whom this universe abides!


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11 26 अर्जुन अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः| भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि योधमुख्यैः || 11.26 ||  All these sons of Dhrtarastra, together with the hosts of monarchs, Bhisma, Drona, and Karna, along with the leading warriors of our side, And into You enter all those sons of Dhrtarastra, along with multitudes of the rulers of the earth, Bhisma, Drona, and that son of a Suta, Karna, together with our prominent warriors. All the sons of Dhritarashtra, along with the hosts of kings of the earth, Bhishma, Drona, and Karna, as well as the chief among our warriors. All these sons of Dhrtarastra, along with the entire host of kings, Bhisma, Drona, and the son of the charioteer (Karna), together with the chief warriors of ours as well; All these sons of Dhritarashtra, along with the hosts of princes, Bheeshma, Drona, and Karna, as well as the other warrior chiefs on our side;


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11 27 अर्जुन वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि| केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः || 11.27 ||  Hasten to enter Your fearful mouths with terrible fangs, crushing some of those caught between the teeth to powder. They rapidly enter into Your terrible mouths with cruel teeth! Some are seen sticking in the gaps between the teeth, with their heads crushed! Some hurry into Your mouths with their terrible teeth, fearful to behold. Some are found stuck in the gaps between the teeth, their heads crushed to powder. They hurry into Your fearsome mouths, with tusks that terrify; some of them, stuck between Your teeth, are clearly visible with their heads crushed. 1	See them all rushing headlong into Thy mouths, with terrible tusks, horrible to behold. Some are mangled between Thy jaws, with their heads crushed to atoms.


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11 28 अर्जुन यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति| तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति || 11.28 ||  As many torrents of rivers flow towards the ocean, so do these heroes of the world of men enter into Your flaming mouths. As the numerous currents of the waters of rivers rush towards the sea alone, so too do those heroes of the human world enter into Your blazing mouths. Verily, just as many torrents of rivers flow towards the ocean, so too these heroes in the world of men enter Thy flaming mouths. Just as many water-rapids of the rivers race heading towards the ocean, in the same manner these heroes of the world of men enter into Your mouths, flaming all around. As rivers in flood surge furiously towards the ocean, so these heroes, the greatest among men, fling themselves into Thy flaming mouths.


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11 29 अर्जुन यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः| तथैव नाशाय विशन्ति लोका स्तवापि वक्त्राणि समृद्धवेगाः || 11.29 ||  As moths rush swiftly into a blazing fire, leading to their destruction, so do these men swiftly rush into Your mouths, leading to their destruction. As moths hasten with increased speed into a blazing fire for destruction, so too do creatures hasten into Your mouths with increased speed for destruction. As moths hurriedly rush into a blazing fire, leading to their own destruction, so too these creatures hurry into Your mouths, leading to their own destruction. Just as moths, with full speed, enter into the flaming fire for their own destruction, in the same manner the worlds also enter, with full speed, into the mouths of Yours for their own destruction. As moths impetuously fly towards the flame, only to be killed, so these men rush into Your mouths to court their own destruction.


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11 30 अर्जुन लेलिह्यसे ग्रसमानः समन्ता ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः| तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो || 11.30 ||  Devouring all the worlds on every side with your flaming mouths, you lick them up. Your fiery rays, filling the whole universe with their radiance, scorch it, O Vishnu. You lick Your lips as You devour all creatures from every side with flaming mouths that fill the entire world with heat. Thou lickest up, devouring all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling the whole world with radiance, burn, O Vishnu! Devouring, on all sides with Your blazing mouths, the entire worlds, You are licking up; Your terrible rays scorch the entire universe, filling it with their radiance, O Vishnu! You seem to swallow up the worlds, lapping them in flame. Your glory fills the universe. Your fierce rays beat down upon it irresistibly.


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11 31 अर्जुन आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद| विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् || 11.31 ||  Tell me, who are You with this terrible form? Salutations to You, O Supreme God. Be gracious to me. I desire to know You, the Primal One. I do not know Your activities. Tell me who You are, fierce in form. Salutations to You, O Supreme God; be gracious. I desire to fully know You, who are the Prime One. For I do not understand Your actions! Tell me, who you are, so fierce of form. I offer my salutations to you, O God Supreme; have mercy on me. I desire to know you, the original Being. I do not indeed know your workings. Please tell me who You are with a terrible form, O Best of gods! Salutations to You; please be merciful. I am desirous of knowing You, the Primal One, in detail, for I do not clearly comprehend Your actions. Tell me then, who are You, who wears this dreadful form? I bow before You, O Mighty One! Have mercy, I pray, and let me see You as You were at first. I do not know what Your intentions are.


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11 32 भगवान कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः| ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः || 11.32 ||  The Lord said, "I am the world-destroying Time. Manifesting myself fully, I have begun to destroy the worlds here. Even without you, none of the warriors arrayed in the hostile ranks will survive." The Blessed Lord said, "I am the world-destroying Time, grown in stature and now engaged in annihilating the creatures. Even without you, all the warriors arrayed in the confronting armies will cease to exist!" The Blessed Lord said, "I am the full-grown, world-destroying Time, now engaged in destroying the worlds. Even without you, none of the warriors arrayed in the hostile armies will live." The Bhagavat said, "I am Time, the world-destroyer, engaged here in withdrawing the worlds that are overgrown. Even without you (your fighting), all the warriors standing in the rival armies would cease to be." Lord Shri Krishna replied: I have shown myself to you as the Destroyer who lays waste the world and whose purpose is destruction. In spite of your efforts, all these warriors gathered for battle shall not escape death.


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11 33 भगवान तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्| मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् || 11.33 ||  Therefore, arise, win glory. Conquering your foes, enjoy a prosperous kingdom. By Me they have already been slain. You be merely an instrument, O Arjuna, you great archer! Therefore, rise up and gain fame; and, defeating the enemies, enjoy a prosperous kingdom. These have been killed by Me even earlier; be you merely an instrument, O Savyasacin (Arjuna). Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unparalleled kingdom. Verily, by Me they have already been slain; be thou a mere instrument, O Arjuna. Therefore, stand up, win glory, and vanquish your foes; enjoy the rich kingdom; for these foes have already been killed by Myself; be a mere token cause in their destruction, O ambidextrous archer! Then gird up your loins and conquer. Subdue your foes and enjoy the kingdom in prosperity. I have already doomed them. Be thou my instrument, Arjuna!


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11 34 भगवान द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान्| मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् || 11.34 ||  Slay Drona, Bhisma, Jayadratha, Karna, as well as other mighty warriors who have been doomed by Me. Do not feel distressed. Fight; you shall conquer your rivals in the battle. You destroy Drona, Bhisma, Jayadratha, Karna, and the other heroic warriors who have been killed by Me. Do not be afraid. Fight! You will conquer the enemies in battle. Drona, Bhishma, Jayadratha, Karna, and other brave warriors have already been slain by Me; do not be distressed with fear; fight and you shall conquer your enemies in battle. Slay Drona, Bhisma, Jayadratha, and Karna, as well as the other heroes of the world—all already slain by Me. Do not be distressed; fight, and you shall vanquish your enemies in the battle. Drona, Bheeshma, Jayadratha, Karna, and other brave warriors - I have condemned them all. Destroy them; fight without fear. Your foes shall be crushed."


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11 35 सञ्जय एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी| नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य || 11.35 ||  Sanjaya said, Having heard this speech of Krsna, Arjuna did Him obeisance; and trembling with awe, he bowed down again, and with folded palms, his voice choked with emotion, he spoke to Krsna. Sanjaya said: Hearing this utterance of Kesava, Kiriti (Arjuna), with joined palms and trembling, prostrated himself, and then, with a faltering voice, bowed down and overcome by fits of fear, said again to Krsna: Sanjaya said, Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrated himself, again addressing Krishna in a choked voice, bowing down, overwhelmed with fear. Sanjaya said, On hearing this speech of Kesava, the crowned-prince Arjuna had his palms folded; trembling, he prostrated himself to Krsna; stammering, and very much afraid, he bowed down and spoke to Him again. Sanjaya continued: "Having heard these words from the Lord Shri Krishna, the Prince Arjuna, with folded hands trembling, prostrated himself and with a choked voice, bowing down again and again, and overwhelmed with awe, once more addressed the Lord.


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11 36 अर्जुन स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च| रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः || 11.36 ||  Arjuna said, Rightly it is, O Krsna, that Your praise should move the world to joy and love. The rakshasas flee in fear on all sides, and all the hosts of siddhas bow down to You. Arjuna said, "O Hrsikesa, it is proper that the world be delighted and attracted by Your praise; that the Raksasas, stricken with fear, run in all directions; and that all the groups of the Siddhas bow down to You." Arjuna said, "It is fitting, O Krishna, that the world delights and rejoices in Your praise; demons fly in fear in all directions and the hosts of the perfected ones bow to You." Arjuna said, "O Lord of sense-organs (Krsna)! The universe is rightly rejoicing and feeling exceedingly delighted by Your high glory; the demons are fleeing in fear in all directions; and the hosts of the perfected ones are bowing down to You." Arjuna said: My Lord! It is natural for the world to revel and rejoice when singing praises of Your glory; the demons fly in fear and the saints offer You their salutations.


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11 37 अर्जुन कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे| अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् || 11.37 ||  (a) And why should they not, O Mahatma, bow down to You who are great, being the first Creator, even of Brahma?
(b) O Infinite, Lord of gods, O You who have the universe as Your abode! You are the imperishable individual self, the existent and the non-existent, and that which is beyond both. And why should they not bow down to You, O exalted One, who are greater than all and who are the first Creator even of Brahma! O infinite One, supreme God, Abode of the Universe, You are the Immutable, being and non-being, and that which is Transcendental. And why should they not, O great Soul, bow to Thee Who art greater than all else, the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O Abode of the universe; Thou art the imperishable, the Being, the non-being, and That which is supreme—that which is beyond the Being and the non-being. O Mighty One! Why should they not bow down to You, the Primal Creator, Who is greater than even Brahma (personal god)? O Endless One, O Lord of gods, O Abode of the universe! You are unalterable, existent, non-existent, and also that which is beyond both. How else should they do? O Supreme Self, greater than the powers of creation, the first cause, infinite, the Lord of Lords, the home of the universe, imperishable, being and non-being, yet transcending both.


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11 38 अर्जुन त्वमादिदेवः पुरुषः पुराण स्त्वमस्य विश्वस्य परं निधानम्| वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप || 11.38 ||  (a) You are the Primal God and the Ancient One. You are the Supreme resting place of the universe...
(b)...You are the Knower and the object of knowledge, and the Supreme Abode. Through You, O infinite of form, is this universe pervaded. You are the primal Deity, the ancient Person; You are the supreme Refuge of this world. You are the knower and the object of knowledge, and the supreme Abode. O You of infinite forms, You pervade the Universe! You are the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable, and the supreme Abode. Through You, the universe is pervaded, O Being of infinite forms. You are the Primal God; You are the Ancient Soul; You are the transcendent place of rest for this universe; You are the knower and the knowable; You are the Highest Abode; and the universe with its infinite forms is pervaded by You. You are the Primal God, the Ancient One, the Supreme Abode of this universe, the Knower, the Knowledge, and the Final Home. You fill everything. Your form is infinite.


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11 39 अर्जुन वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च| नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते || 11.39 ||  (a) You are Yayu, Yama, Agni, Varuna, Sashanka, Prajapati, and the great-grandsire.
(b) Hail to You a thousand times! Hail to You again and yet again! You are air, death, fire, the god of the waters, the moon, the Lord of creatures, and the great-grandfather. Salutations to you a thousand times! Salutations to you again and again! Salutations! You are Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather. I offer my salutations to You a thousand times, and again I offer my salutations to You. You are Vayu, Yama, Agni, Varuna, the Moon, Prajapati, and the great-paternal-grandfather; I offer salutations to You a thousand times, and again, even more salutations to You. You are the wind, you are death, you are the fire, the water, the moon, the father, and the grandfather. Honor and glory to you a thousand and a thousand times! Again and again, salutations to you, O my Lord!


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11 40 अर्जुन नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व| अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः || 11.40 ||  (a) Salutations to You from before and behind! Salutations to You from all sides, O All!৷৷.

(b) ৷৷. O You of infinite prowess and heroic action, which are measureless! You pervade all beings, and therefore, You are all. Salutations to You in the East and behind. Salutations to You on all sides indeed, O All! You possess infinite strength and infinite heroism. You pervade everything; thus You are all! Salutations to You in front and behind! Salutations to You on every side! O All! You, infinite in power and prowess, pervade all; therefore You are all. Salutations to You in front and behind; salutations to You on all sides, O One Who is All! You are of infinite might and immeasurable power; and You pervade all, and thus You are all. Salutations to Thee in front and on all sides, Thou who encompasseth me round about. Thy power is infinite; Thy majesty immeasurable; Thou upholdest all things; indeed, Thou Thyself art All.


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11 41 अर्जुन सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति| अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि || 11.41 ||  Unaware of Your majesty, and either out of negligence or love, or considering You to be a friend, whatever I have said rudely, such as 'O Krsna, O Yadava, O Comrade,' Without knowing Your greatness, whatever I said rashly, inadvertently, or even out of familiarity, thinking You to be a friend, addressing You as 'O Krsna,' 'O Yadava,' 'O friend,' etc. Whatever I have presumptuously said from carelessness or love, addressing You as O Krishna! O Yadava! O Friend! regarding You merely as a friend, unknowing of Your greatness. Taking You as a companion, not knowing Your greatness, and out of carelessness or even affection, whatever I have importunately called You—O Krsna, O Yadava, O Comrade— Whatever I have said to you in rashness, taking you only as a friend and addressing you as “O Krishna! O Yadava! O Friend!” in thoughtless familiarity, without understanding your greatness;


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11 42 अर्जुन यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु| एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् || 11.42 ||  And whatever disrespect has been shown to You in jest, while playing, resting, sitting, or eating, whether alone or in the presence of others, O Acyuta—I implore You for forgiveness, You who are incomprehensible. And that You have been discourteously treated out of fun—while walking, while on a bed, while on a seat, while eating, in privacy, or, O Acyuta, even in public—for that, I beg pardon of You, the incomprehensible One. In whatever way I may have insulted You for the sake of fun, while at play, reposing, sitting, or at meals, when alone (with You), O Krishna, or in company, that I implore You, immeasurable one, to forgive. Whatever disrespect I have shown to You, making fun of You in the course of play, or while on the bed, or on the seat, or at meals, either alone or in the presence of respectable persons—for that, I beg pardon of You, the Unconceivable One, O Acyuta! Whatever insults I have offered to You in jest, in sport, in repose, in conversation, or at a banquet, alone or in a crowd, I ask for Your forgiveness for them all, O You Who are without equal!


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11 43 अर्जुन पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्| न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव || 11.43 ||  You are the father of this world, of all that moves and does not move. You are its teacher and the one most worthy of reverence. There is none equal to You. How then could there be in the three worlds another greater than You, O Being of matchless greatness? You are the Father of all beings, both moving and non-moving; to You, the Teacher, are they worthy of worship, and You are greater than a teacher. There is none equal to You; how can there be anyone greater even in all the three worlds, O You of unrivaled power? Thou art the Father of this world, both moving and unmoving. Thou art to be adored by this world; Thou, the greatest Guru; for none exists who is equal to Thee; how then could there be another superior to Thee in the three worlds, O Being of unrivaled power? You are the father of the world of the moving and the unmoving; you are the great preceptor of this universe; in the triad of worlds, there is no one equal to you—how can there be anyone else superior, having greatness not comprehended? For you are the Father of all things movable and immovable, the Worshipful, the Master of Masters! In all the worlds, there is none equal to you; how then could there be one superior, O you who stand alone, Supreme?


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11 44 अर्जुन तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्| पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् || 11.44 ||  Therefore, bowing down and prostrating my body, I implore Your mercy, O adorable Lord. As a father listens to his son or a friend to his friend, it is fitting, O Lord, that You, who are dear to me, should bear with me who am dear to You. Therefore, by bowing down and prostrating my body, I seek to propitiate You who are God and are adorable. O Lord, You should forgive my faults as a father would forgive the faults of a son, as a friend would forgive the faults of a friend, and as a lover would forgive the faults of a beloved. Therefore, bowing down and prostrating my body, I crave Thy forgiveness, O adorable Lord. As a father forgives his son, a friend his dear friend, a lover his beloved, even so may Thou forgive me, O God. Hence, paying homage and prostrating my body, I solicit grace from You, the praiseworthy Lord. O God! Be pleased to bear with me, just as a beloved father would with his beloved son, and just as a dear friend would with his dear friend. Therefore, I prostrate myself before You, O Lord! Most Adorable! I salute You, and I ask for Your blessing. Only You can be trusted to bear with me, like a father to a son, like a friend to a friend, and like a lover to his beloved.


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11 45 अर्जुन अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे| तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास || 11.45 ||  Seeing something never seen before, I am delighted. But my mind is also filled with awe. Show me, O Lord! Your other form. O Lord of the gods! Be gracious, O Abode of the universe! I am delighted by seeing something I have not seen before, and my mind is stricken with fear. O Lord, show me that very form; O Supreme God, O Abode of the Universe, be gracious! I am delighted, having seen something never seen before; yet my mind is distressed with fear. Show me that form only, O God; have mercy, O God of gods, O Abode of the universe. I am thrilled by what I have not seen before; my mind is greatly distressed with fear; show me Your usual form, O God! Lord of gods! O Abode of the worlds! I rejoice that I have seen what no man has ever seen before; yet, O Lord! I am overwhelmed with fear. Please take on the form I know. Be merciful, O Lord! You who are the home of the entire universe.


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11 46 अर्जुन किरीटिनं गदिनं चक्रहस्त मिच्छामि त्वां द्रष्टुमहं तथैव| तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते || 11.46 ||  I wish to see You ever as before, with crown and mace and discus in hand. Assume again that four-armed shape, O Thou the thousand-armed, of Universal Form! I want to see You just as before, wearing a crown, wielding a mace, and holding a disc in hand. O You with a thousand arms, O You of Cosmic form, appear with that very form with four hands. I desire to see You as before, crowned, bearing a mace, with the discus in hand, in Your former form only, having four arms, O thousand-armed, Cosmic Being. I desire to see You in the same manner, wearing a crown, holding the club and the discus in Your hands; please be with the same form having four hands, O Thousand-armed One! O Universal Form! I long to see Thee as Thou wert before, with the crown, the scepter, and the discus in Thy hands; in Thy other form, with Thy four hands, O Thou whose arms are countless and whose forms are infinite.


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11 47 भगवान मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्| तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् || 11.47 ||  The Lord said, "By My grace, O Arjuna, this Supreme Form, luminous, universal, infinite, and primal—never seen before by anyone but you—has been revealed to you through My own free will." The Blessed Lord said, Out of grace, O Arjuna, this supreme, radiant, cosmic, infinite, primeval form—which no one other than you has seen before—has been shown to you by Me through the power of My own Yoga. The Blessed Lord said, "O Arjuna, this Cosmic Form has graciously been shown to you by Me through My own Yogic power. It is full of splendour, primeval, and infinite; this Cosmic Form of Mine has never been seen before by anyone other than you." The Bhagavat said, "Being gracious towards you, I have shown you, O Arjuna, this supreme form, as a result of your concentration on the Self. This form of Mine, full of universal splendour, unending and primal, has never been seen before by anyone other than yourself." Lord Shri Krishna replied: My beloved friend! It is only through My grace and power that you have been able to see this vision of splendour, the Universal, the Infinite, the Original. Never has it been seen by anyone else.


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11 48 भगवान न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न तपोभिरुग्रैः| एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर || 11.48 ||  Neither through the study of the Vedas, nor by sacrifices, nor by recitations of the scriptures, nor by gifts, nor by rituals, nor by strict austerities can I be realized in a form like this in the world of men by anyone else but you. O Arjuna! Not by the study of the Vedas and sacrifices, not by gifts, not even by rituals, nor by severe austerities, can I, in this form, be perceived in the human world by anyone other than you, O most valiant among the Kurus, who has not received My grace. Neither by the study of the Vedas, nor by gifts, nor by sacrifices, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero of the Kurus (Arjuna). Not by the knowledge of the Vedas and sacrifices, nor by making gifts, nor by the rituals, nor by severe austerities, can I be seen in this form in the world of men by anyone other than yourself, O great hero of the Kurus! It is not possible for man on earth to see what thou hast seen, O thou foremost hero of the Kuru-clan, through study of the scriptures, sacrifice or gift, ritual or rigorous austerity!


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11 49 भगवान मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्| व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य || 11.49 ||  You need not fear any longer, nor be perplexed, looking upon this awe-inspiring form of Mine. Free from fear and with a gladdened heart, behold once again that other form of Mine. May you have no fear, and may there be no bewilderment upon seeing this form of Mine so terrible. Becoming free from fear and gladdened in mind once again, behold this earlier form of Mine. Do not be afraid, nor be bewildered on seeing such a terrible form of Mine; with your fear dispelled and with a gladdened heart, now behold again this former form of Mine. Let there be no distress or bewilderment in you upon seeing this terrifying and violent form of Mine; be free from fear, and with a cheerful heart, behold again this form of Mine which is the same as before. Do not be afraid or confused by the terrible vision. Put away your fear and, with a joyful mind, see Me again in My usual form.


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11 50 सञ्जय इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः| आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा || 11.50 ||  Sanjaya said, Having thus spoken to Arjuna, Sri Krsna once more revealed His own form. The Mahatman, assuming a benign form again, reassured him who had been struck with awe. Sanjaya said, Thus, having spoken to Arjuna in that manner, Vasudeva showed His own form again. And He, the exalted One, reassured this terrified one by again becoming serene in his form. Sanjaya said, Having thus spoken to Arjuna, Krishna again showed His own form. The great Soul, assuming His gentle form, then consoled Arjuna, who was terrified. Having said this to Arjuna, Vasudeva revealed His own tiny form; assuming His gentle body once again, the Mighty Soul (Krsna) consoled the frightened Arjuna. Sanjaya continued: "Having thus spoken to Arjuna, Lord Shri Krishna showed Himself again in His accustomed form; and the Mighty Lord, in gentle tones, softly consoled him who had recently trembled with fear.


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11 51 अर्जुन दृष्ट्वेदं मानुषं रूपं तवसौम्यं जनार्दन| इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः || 11.51 ||  Arjuna said, "Having beheld Your human and pleasing form, O Krsna, I am now composed in mind and have been restored to my normal nature." Arjuna said, "O Janardana, having seen this serene human form of Yours, I have now become calm in mind and restored to my own nature." Arjuna said, "Having seen this Thy gentle human form, O Krishna, now I am composed and have been restored to my own nature." Arjuna said, "On seeing this gentle human form of Yours, O Janardana, I have now regained my nature and collected my thinking faculty." Arjuna said: Seeing You in Your gentle human form, my Lord, I am myself again, calm once more.


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11 52 भगवान सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम| देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः || 11.52 ||  The Lord said, "It is very hard to behold this form of Mine which you have seen. Even the gods everlong to behold this form." The Blessed Lord said, "This form of Mine, which you have seen, is very difficult to behold; even the gods are ever desirous of a vision of this form." The Blessed Lord said, "It is very hard indeed to see this form of Mine which thou hast seen; even the gods are ever longing to behold it." The Bhagavat said, "This form of Mine, which you have just observed, is extremely difficult to behold; even the gods are ever eager to behold it." Lord Shri Krishna replied: It is difficult to see the vision of Me that thou hast seen. Even the most powerful have longed for it in vain.


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11 53 भगवान नाहं वेदैर्न तपसा न दानेन न चेज्यया| शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा || 11.53 ||  Sri Krishna says, "I cannot be seen in such a form as You have seen Me, not by the Vedas, nor by austerities, nor by gifts, nor by sacrifice." Not through the Vedas, nor by austerity, nor by gifts, nor even by sacrifice can I be seen in this form as you have seen Me. Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me so easily. Neither by reciting the Vedas, nor by observing austerity, nor by giving gifts, nor by performing sacrifice, can I be seen in this way as you have seen Me now. It is not possible to see Me as you have done through studying the scriptures, performing austerities, giving gifts, or making sacrifices.


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11 54 भगवान भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन| ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप || 11.54 ||  But by single-minded devotion, O Arjuna, it is possible to truly know, to see, and to enter into Me, who am of this form, O harasser of foes. But, O Arjuna, by single-minded devotion am I, in this form, able to be known and seen in reality, and also entered into, O destroyer of foes. But by single-minded devotion, I can be known, seen, and entered into in reality, O Arjuna. But, through an unwavering devotion, it is possible to know, observe, and even enter into Me, O Arjuna! O scorcher of foes! Only through tireless devotion can I be seen and known; only in this way can a person become one with Me, O Arjuna!


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11 55 भगवान मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः| निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव || 11.55 ||  Whoever works for Me, regards Me as the highest and is devoted to Me, free from attachment and without animosity towards any creature, they come to Me, O Arjuna. O son of Pandu, he who works for Me, accepts Me as the supreme goal, is devoted to Me, is devoid of attachment and free from enmity towards all beings—he attains Me. He who does all actions for Me, who regards Me as the Supreme, who is devoted to Me, who is free from attachment, who bears no enmity towards any creature, he comes to Me, O Arjuna. He who performs actions for Me, who regards Me as his supreme goal, who is devoted to Me, who is free from attachment, and who is free from hatred towards all beings—he attains Me, O son of Pandu! He who does every action for My sake, to whom I am the final goal, who loves Me alone and hates no one—O My dearest son, only he can realize Me!


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12 1 अर्जुन एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते| येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः || 12.1 ||  Arjuna said: Which of these has greater knowledge of yoga—those devotees who meditate on You, ever integrated, or those who meditate on the Imperishable and the Unmanifest? Arjuna said: "Which of these devotees, who are ever dedicated and meditate on You, and those who meditate on the Unmanifested and Immutable, are the best experiencers of yoga [here, yoga means samadhi, spiritual absorption]?" Arjuna said, "Which of them are better versed in Yoga—those who steadfastly worship You, or those who worship the imperishable and the unmanifested?" Arjuna said: Who are the best knowers of yoga, those who are constantly attached to You and worship You, or those who worship the motionless Unmanifest? Arjuna asked, "My Lord, which are the better devotees who worship You: those who try to know You as a Personal God, or those who worship You as Impersonal and Indestructible?"


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12 2 भगवान मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते| श्रद्धया परयोपेतास्ते मे युक्ततमा मताः || 12.2 ||  The Lord said, "Those who, ever integrated with Me and possessing supreme faith, worship Me, focusing their minds on Me—these are considered by Me to be the highest among the yogis." The Blessed Lord said, "Those who meditate on Me, fixing their minds on Me with steadfast devotion, endowed with supreme faith—they are considered to be the most perfect yogis according to Me." The Blessed Lord said, "In My opinion, those who fix their minds on Me, worship Me ever steadfastly, and are endowed with supreme faith, are the best in Yoga." The Bhagavat said, "Those who, causing their mind to enter into Me well, remain permanently attached to Me, and are endowed with an extraordinary faith, worship Me—they are considered by Me to be the best among the masters of Yoga." Lord Shri Krishna replied: Those who keep their minds fixed on Me, who worship Me always with unwavering faith and concentration, are the very best.


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12 3 भगवान ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते| सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् || 12.3 ||  But those who meditate on the Imperishable, the indefinable, the unmanifest, omnipresent, unthinkable, common to all beings, immovable, and constant— Those, however, who meditate in every way on the immutable, the indefinable, the unmanifest, which is all-pervasive, incomprehensible, unchanging, immovable, and constant. Those who worship the imperishable, the indefinable, the unmanifest, the omnipresent, the unthinkable, the immovable, and the eternal. Those who contemplate on the Unmanifest, which is motionless, undefinable, all-pervading, unthinkable, peak-like, unmoving, and fixed. Those who worship Me as the Indestructible, the Undefinable, the Omnipresent, the Unthinkable, the Primal, the Immutable, and the Eternal;


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12 4 भगवान संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः| ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः || 12.4 ||  Having subdued all the senses, being even-minded, and engaged in the welfare of all beings, they too come to Me only. By fully controlling all the organs and remaining even-minded at all times, they, engaged in the welfare of all beings, attain Me alone. Having restrained all the senses, being even-minded everywhere, and intent on the welfare of all beings, they verily come unto Me. Who, by properly restraining the group of sense-organs, remain equanimous at all stages and find pleasure in the welfare of all beings—they attain nothing but Me. Subduing their senses, viewing all conditions of life with an equal eye, and working for the welfare of all beings, they assuredly come to Me.


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12 5 भगवान 
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्|

अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते || 12.5 ||  Greater is the difficulty for those whose minds are thus attached to the unmanifest, for the way of the unmanifest is hard to reach for embodied beings. For those whose minds are attached to the Unmanifested, the struggle is greater; for the Goal, which is the Unmanifest, is attained with difficulty by the embodied ones. Greater is their trouble whose minds are set on the unmanifested, for the goal of the unmanifested is very hard for the embodied to reach. But the trouble is much greater for those who have their minds fixed on the Unmanifest, for it is difficult for those with physical bodies to attain the Unmanifest goal. But they who fix their attention on the Absolute and Impersonal encounter greater hardships, for it is difficult for those who have a body to realize Me as without one.


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12 6 भगवान 
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः|

अनन्येनैव योगेन मां ध्यायन्त उपासते || 12.6 ||  For those who dedicate all their actions to Me, hold Me as their supreme goal, are intent on Me, and worship Me, meditating on Me with exclusive devotion; As for those who, having dedicated all actions to Me and accepted Me as the supreme, meditate on Me with single-minded concentration only-. But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded yoga. On the other hand, those who, having renounced all their actions in Me, have Me as their sole goal; and revere Me, meditating on Me through that Yoga alone, which admits no other element but Me in it; Verily, those who surrender their actions to Me, who contemplate Me, worship Me, and meditate on Me alone, with no thought other than Me.


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12 7 भगवान 
तेषामहं समुद्धर्ता मृत्युसंसारसागरात्|

भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् || 12.7 ||  Those whose minds are thus focused on Me, I soon become their savior from the ocean of mortal life. O son of Prtha, for those who have their minds absorbed in Me, I become, without delay, the deliverer from the sea of the world, which is fraught with death. To those whose minds are set on Me, O Arjuna, verily I soon become the savior out of the ocean of Samsara. Of them, with their minds completely entered into Me, I soon become a redeemer from the ocean of the cycle of death, O son of Prtha! O Arjuna! I rescue them from the ocean of life and death, for their minds are fixed upon Me.


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12 8 भगवान 
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय|

निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः || 12.8 ||  Focus your mind on Me alone; and let your intellect enter into Me. Then, you will live in Me alone; there is no doubt. Fix the mind on Me alone; in Me alone let the intellect rest. There is no doubt that hereafter you will dwell in Me alone. Fix your mind on Me, and your intellect in Me. Then you will certainly live in Me alone hereafter. Hence, fix your mind on nothing but Me; cause your thought to settle in Me. Thus, resorting to the best Yoga, you will dwell in Me alone. Then let your mind cling only to Me, let your intellect abide in Me; and without doubt, you will live hereafter in Me alone.


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12 9 भगवान 
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्|

अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय || 12.9 ||  If now you are unable to focus your mind on Me, then seek to reach Me, O Arjuna, through the practice of repetition. If, however, you are unable to establish the mind steadily on Me, then, O Dhananjaya, seek to attain Me through the yoga of practice. If you are unable to fix your mind steadily on Me, then seek to reach Me through the yoga of constant practice, O Arjuna. In case you are not able to cause your mind to enter completely into Me, then, O Dhananjaya! Seek to attain Me through the practice of Yoga. But if you cannot fix your mind firmly on Me, then, my beloved friend, try to do so through constant practice.


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12 10 भगवान 
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव|

मदर्थमपि कर्माणि कुर्वन् सिद्धिमवाप्स्यसि || 12.10 ||  If you are incapable of even this practice of repetition, then devote yourself to My deeds. For even by working for My sake, you will attain perfection. If you are unable even to practice, be intent on works for Me. By undertaking works for Me as well, you will attain perfection. [Identify with Brahman.] If you are unable to practice even this Abhyasa Yoga, be intent on doing actions for My sake; even by doing actions for My sake, you will attain perfection. If you are incapable of doing a steady practice, then have Me as your chief aim in performing actions. Even by performing actions for Me, you shall attain success. And if you are not strong enough to practice concentration, then devote yourself to My service, do all your acts for My sake, and you will still attain the goal.


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12 11 भगवान 
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः|

सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् || 12.11 ||  If you are unable to do even this—that is, take refuge in My Yoga—then, with your self-control, renounce the fruits of every action. If you are unable to do even this, then resort to the Yoga for Me and afterwards, control your mind and renounce the results of all your works. If you are unable to do even this, then, resort to union with Me and renounce the fruits of all actions with self-control. Now, if you are not capable of doing this either, then take refuge in My Yoga, renouncing the fruits of all action, with your mind subdued. And if thou art too weak to do even this, then seek refuge in union with Me, and with perfect self-control renounce the fruits of thy actions.


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12 12 भगवान 
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते|

ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् || 12.12 ||  Far better is knowledge of the Self than the repeated practice (of remembrance of the Lord). Better is meditation than this knowledge; better is renunciation of the fruits of action than meditation. From such renunciation, peace ensues. Knowledge is certainly superior to practice; meditation surpasses knowledge. The renunciation of the results of works surpasses meditation. From renunciation, peace follows immediately. Better indeed is knowledge than practice; better than knowledge is meditation; better than meditation is the renunciation of the fruits of actions: peace immediately follows renunciation. For, knowledge is superior to practice; due to knowledge, meditation becomes pre-eminent; from meditation arises the renunciation of the fruits of actions; and peace follows renunciation. Knowledge is superior to blind action, meditation is superior to knowledge, renunciation of the fruit of action is superior to meditation, and peace follows from renunciation.


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12 13 भगवान 
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च|

निर्ममो निरहङ्कारः समदुःखसुखः क्षमी || 12.13 ||  He who never hates any being, who is friendly and compassionate, who is free from the feelings of "I" and "mine," who looks upon all pain and pleasure equally, and who is enduring; He who is not hateful towards any creature, who is friendly and compassionate, who has no concept of 'mine' and no sense of egoism, who remains the same in sorrow and happiness, and who is forgiving; He who hates no creature, is friendly and compassionate to all, is free from attachment and egoism, is balanced in pleasure and pain, and is forgiving. He, who is not a hater but a compassionate friend of every being; who is free from the sense of 'mine' and the sense of 'I'; who is even-minded in pain and pleasure and is endowed with forbearance; He who is incapable of hatred towards any being, who is kind and compassionate, free from selfishness, without pride, equable in pleasure and pain, and forgiving—


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12 14 भगवान 
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः|

मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः || 12.14 ||  He who is content, who meditates ever, is self-restrained, and is firm in his convictions, and has his mind and reason dedicated to Me—he is dear to Me. He who is ever content, who is a yogi, who has self-control, who has firm conviction, and who has dedicated his mind and intellect to Me—he who is such a devotee of Mine is dear to Me. Ever content, steady in meditation, self-controlled, possessing firm conviction, with the mind and intellect dedicated to Me, he, My devotee, is dear to Me. Who remains well-content and is a practitioner of Yoga at all times; who is self-controlled and is firmly resolute; and who has offered to Me their mind and intellect-that devotee of Mine is dear to Me. Always content, self-centered, self-controlled, resolute, with mind and reason dedicated to Me, such a devotee of Mine is beloved to Me.


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12 15 भगवान 
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः|

हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः || 12.15 ||  He from whom the world has no cause to be frightened, who is not frightened by the world, who is free from joy and impatience, fear, and aversion - he is dear to me. He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear, and anxiety, is dear to me. He whom the world does not agitate, and who cannot be agitated by the world, and who is freed from joy, anger, fear, and anxiety—he is dear to Me. He, on account of whom the world does not become agitated; who also does not become agitated on account of the world; who is free from joy and impatience, fear and anxiety—he is dear to Me. He who does not harm the world, and whom the world cannot harm, who is not carried away by any impulse of joy, anger, or fear; such a one is My beloved.


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12 16 भगवान 
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः|

सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः || 12.16 ||  He who is free from desires, who is pure, expert, indifferent, and free from agony, who has renounced every undertaking—he is dear to me. He who has no desires, who is pure, dexterous, impartial, free from fear, and who has renounced every undertaking—such a devotee of Mine is dear to Me. He who is free from wants, pure, expert, unconcerned, and free from pain, renouncing all undertakings and commencements, he who is devoted to Me is dear to Me. He who does not expect anything, who is pure, dexterous, unconcerned, and untroubled, and who has renounced all his undertakings all around—that devotee of Mine is dear to Me. He who expects nothing, is pure, watchful, indifferent, unruffled, and renounces all initiative—such a one is My beloved.


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12 17 भगवान 
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति|

शुभाशुभपरित्यागी भक्ितमान्यः स मे प्रियः || 12.17 ||  He who does not rejoice, nor hate, nor grieve, nor desire, who renounces both good and evil, and who is full of devotion to Me—such a devotee is dear to Me. He who does not rejoice, nor fret, nor lament, nor hanker; who gives up both good and bad, and is filled with devotion—he is dear to Me. He who neither rejoices nor hates, nor grieves nor desires, renouncing both good and evil, and who is full of devotion, is dear to Me. He who neither delights nor hates, nor grieves nor craves; who has renounced both the good and the bad results [of actions] and is full of devotion [to Me]—he is dear to Me. He who is beyond joy and hate, who neither laments nor desires, to whom good and evil fortunes are the same, such a one is beloved to Me.


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12 18 भगवान 
समः शत्रौ च मित्रे च तथा मानापमानयोः|

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः || 12.18 ||  He who is the same to foe and friend, honor and dishonor, who is alike to both cold and heat, pleasure and pain, and who is free from all attachments; He who is the same towards friend and foe, and in honor and dishonor; who is the same under cold, heat, happiness, and sorrow; who is free from attachment to all. He who is the same to foe and friend, and also in honor and dishonor, who is the same in cold and heat, in pleasure and pain, and who is free from attachment. He who feels alike to the foe and the friend, to honor and dishonor, to cold and heat, to pleasure and pain; who is totally free from attachment; He to whom friend and foe are alike, who welcomes equally honor and dishonor, heat and cold, pleasure and pain, and who is enamored of nothing—


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12 19 भगवान 
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्|

अनिकेतः स्थिरमतिर्भक्ितमान्मे प्रियो नरः || 12.19 || 
 He who regards both blame and praise alike, who is silent and content with any lot, who has no home, who is firm of mind, and who is devoted to Me - such a man is dear to Me. The person to whom denunciation and praise are the same, who is silent, content with anything, homeless, steadfast-minded, and full of devotion is dear to me. He to whom censure and praise are equal, who is silent, content with anything, homeless, of a steady mind, and full of devotion; that man is dear to me. To whom blame and praise are equal; who is silent (does not over-speak) and is content with whatever comes to him; who has no fixed thoughts in the mundane life; who is yet steady-minded in spiritual practice and is full of devotion—that man is dear to Me. Who is indifferent to praise and censure, enjoys silence, is content with every fate, has no fixed abode, is steadfast in mind, and filled with devotion—such a one is My beloved.


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12 20 भगवान 
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते|

श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः || 12.20 ||  But those devotees who follow this nectar of virtuous duty, as taught above, who are full of faith and regard Me as the Supreme, are exceedingly dear to Me. But those devotees who accept Me as the supreme Goal, and with faith seek for this ambrosia—nectar in the form of virtue—which is indistinguishable from the virtues as stated above, they are very dear to Me. They who follow this immortal Dharma, endowed with faith and regarding Me as their supreme goal, are exceedingly dear to Me. Those who, as instructed above, resort to this duty that leads to immortality, who have faith in it and have Me as their only goal—those devotees are exceedingly dear to Me. Verily, those who love the spiritual wisdom as I have taught, whose faith never wavers, and who focus their entire being on Me, they are indeed My most beloved.


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13 1 भगवान इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते| एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः || 13.1 ||  The Lord said, "O Arjuna, this body is called the Field, Ksetra. Those who know the self call the one who knows it the Field-knower, Ksetrajna." The Blessed Lord said, "O son of Kunti, this body is referred to as the 'field'. Those who are versed in this call him who is conscious of it the 'knower of the field'." The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them." The Bhagavat said, "O son of Kunti! This physical body is called the 'field' (decayer-cum-protector); He who sensitizes it—His knowers call Him properly the 'Field-sensitizer'. Lord Shri Krishna replied: O Arjuna! The body of a person is the playground of the Self; and That which knows the activities of Matter, sages call the Self.


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13 2 भगवान क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत| क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 13.2 ||  And know Me also as the Knower of all Fields, O Arjuna. In My view, the knowledge of the Field and its Knower is the true knowledge. And, O scion of the Bharata dynasty, understand Me to be the 'Knower of the field' in all the fields. In My opinion, that is Knowledge which is the knowledge of the field and the knower of the field. Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge. O descendant of Bharata! You should know Me to be the one who sensitizes the fields of all. The knowledge of the field and the one who sensitizes it—that knowledge is, in fact, the understanding of Me. I am the omniscient Self that abides in the realm of matter; knowledge of matter and of the all-knowing Self is wisdom.


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13 3 भगवान तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्| स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु || 13.3 ||  Listen briefly from Me what the Field is, what it is like, what its modifications are, what purpose it serves, and what it is; as well as who the Self is and what its powers are. Hear from Me in brief about all that, what that field is and how it is; what its changes are, and what causes what effect; and who He is, and what His powers are. Hear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are. What is that Field and what is its nature? Why does it undergo modifications, where does it come from, and what is its purpose? Who is the Field-sensitizer and what is His nature? Listen to all this from Me collectively. What is called Matter, of what it is composed, whence it came, and why it changes, what the Self is, and what its power - this I will now briefly set forth.


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13 4 भगवान ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्| ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः || 13.4 ||  It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras. It has been sung of in various ways by the Rsis, separately by the different branches of Vedic texts, and also by the rational and convincing sentences themselves which are indicative of and lead to Brahman. Sages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive. This has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of their words that are suggestive of the Brahman (i.e. in the Upanishads) and are full of reasoning. Seers have sung of it in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in their arguments.


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13 5 भगवान महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च| इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः || 13.5 ||  The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses, and the one, in addition, the five objects of the senses; The great elements, egoism, intellect, and the Unmanifest itself; the ten organs and the one, and the five objects of the senses; The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses. The five great elements, egotism, the intellect, the unmanifest, and the ten organs and the five objects of the senses. The five great fundamentals—earth, fire, air, water, and ether—personality, intellect, the mysterious life force, the ten organs of perception and action, the mind, and the five domains of sensation—


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13 6 भगवान इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः| एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || 13.6 ||  Desire, hatred, pleasure, and pain, and the combination that constitutes the basis of consciousness—or the individual self—have been briefly described here, along with their modifications. Desire, repulsion, happiness, sorrow, the aggregate (of body and organs), sentience, fortitude—this field, together with its modifications, has been spoken of briefly. Desire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications. The desire, the hatred, the pleasure, the pain, the aggregate, the sensibility, and the feeling of satisfaction (or self-find): This, together with its modifications, is collectively called 'the Field'. Desire, aversion, pleasure, pain, sympathy, vitality, and the persistent clinging to life—these are, in brief, the constituents of changing matter.


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13 7 भगवान अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्| आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः || 13.7 ||  Modesty, absence of ostentation, non-injury, patience, sincerity, service to the preceptor, purity, firmness, and self-restraint; Humility, unpretentiousness, non-injury, forbearance, sincerity, service to the teacher, cleanliness, steadiness, and control of the body and its organs; Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control. Absence of pride, absence of hypocrisy, harmlessness, patience, uprightness, service to the preceptor, purity of mind and body, steadfastness, and self-control. Humility, sincerity, harmlessness, forgiveness, rectitude, service to the Master, purity, steadfastness, and self-control;


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13 8 भगवान इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च| जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् || 13.8 ||  Absence of desire for sense-objects, and also absence of egotism, the recognition of evil in birth, death, old age, disease, and sorrow; Non-attachment to objects of the senses, and also the absence of egotism; seeing the evil in birth, death, aging, diseases, and miseries; Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain. Absence of desire for sense-objects, and also absence of egotism; pondering over the evils of birth, death, old age, sickness, and sorrow; Renouncing the delights of the senses, being without pride, having a right understanding of the painful problem of birth and death, and of age and sickness;


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13 9 भगवान असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु| नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 13.9 ||  Non-attachment, absence of clinging to son, wife, home, and the like, and constant even-mindedness in regard to all desirable and undesirable events; Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of both the desirable and the undesirable; Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable. Non-attachment, detachment towards one's children, wives, houses, and the like; and a constant even-mindedness in the occurrence of desirable and undesirable things. Indifference, non-attachment to sex, progeny, or home, equanimity in both good fortune and bad;


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13 10 भगवान मयि चानन्ययोगेन भक्ितरव्यभिचारिणी| विविक्तदेशसेवित्वमरतिर्जनसंसदि || 13.10 ||  Constantly devote yourself to Me alone, resort to solitary places, and dislike crowds. And unwavering devotion to Me with single-minded concentration; inclination to retreat to a clean place; lack of delight in a crowd of people; Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people. And an unwavering devotion to Me, with the Yoga of non-duality; taking refuge in a solitary place; disinterest in a crowd of people; Unswerving devotion to Me, with concentration on Me and Me alone, a love for solitude, and indifference to social life;


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13 11 भगवान अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्| एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा || 13.11 ||  Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth—this is declared to be knowledge, and what is contrary to it is ignorance. Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality—this is spoken of as Knowledge. Ignorance is that which is other than this. Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance. Constancy in Self-knowledge, and viewing things with the aim of knowing the Reality—all this is declared to be conducive to true knowledge, and what is opposed to this is conducive to wrong knowledge. Constant yearning for the knowledge of the Self, and pondering over the lessons of the great Truth—this is wisdom; all else is ignorance.


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13 12 भगवान ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते| अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || 13.12 ||  I shall declare that which is to be known, knowing which one attains the immortal Self. It is beginningless Brahman, having Me as the Highest (Anadi Matparam); it is said to be neither being nor non-being. I shall speak of that which is to be known, by realizing which one attains immortality. The supreme Brahman is without any beginning; that is called neither being nor non-being. I will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being. I shall describe that which is to be known, by knowing which one attains freedom from death: the Supreme Brahman is beginningless and is said to be neither existent nor non-existent. I will now speak to you of that great truth which one ought to know, since by it one will attain immortal bliss—that which is without beginning, the eternal spirit which dwells in me, neither with form nor without it.


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13 13 भगवान सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्| सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || 13.13 ||  Its hands and feet are everywhere; Its eyes, heads, and mouths are everywhere; Its ears are on all sides; and It exists, encompassing all things. That Knowable, which has hands and feet everywhere, which has eyes, heads, and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all. With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all. It has hands and feet of all, has eyes, heads, and faces of all, has ears of all in the world; It envelops all. Everywhere are Its hands and feet; everywhere It has eyes that see, heads that think, and mouths that speak; everywhere It listens; It dwells in all the worlds and envelops them all.


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13 14 भगवान सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्| असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || 13.14 ||  Shining by the functions of the senses, yet devoid of the senses, detached yet supporting all, devoid of the Gunas yet experiencing the Gunas; Shining through the functions of all the organs, yet devoid of all the organs; unattached, and verily the supporter of all; without quality, and the perceiver of qualities. Shining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them. It illuminates all the senses; yet it has no sense organs; it is unattached, yet supports all; it is free from the bonds, yet enjoys the bonds. Beyond the senses, it yet shines through every sense perception; bound to nothing, it yet sustains everything; unaffected by the qualities, it still enjoys them all.


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13 15 भगवान बहिरन्तश्च भूतानामचरं चरमेव च| सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || 13.15 ||  It is within and without all beings; It is unmoving yet moving; It is so subtle that none can comprehend it; It is far away yet very near. Existing both outside and inside all beings, moving and non-moving, It is incomprehensible due to Its subtlety. It is far away, yet near. It is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away. It is without and within every being, unmoving yet moving; due to its subtle nature, it is incomprehensible; it exists far away yet is near. It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet ever near.


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13 16 भगवान अविभक्तं च भूतेषु विभक्तमिव च स्थितम्| भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || 13.16 ||  Undivided yet appearing as if divided among beings, this Self is to be known as the supporter of the elements. It devours them and causes their generation. The Knowable, though undivided, appears to exist as divided in all beings, and It is the sustainer, devourer, and originator of all beings. Undivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates. It remains undistinguished among the distinguished beings, and appears as if distinguished. It is to be known as the supporter of beings, and also as their swallower and originator. In all beings, undivided yet living in division, it is the upholder of all, both creator and destroyer alike.


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13 17 भगवान ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते| ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् || 13.17 ||  The light of all lights is said to be beyond Tamas (darkness); it is known to be knowledge, to be attained through knowledge, and to be present in the hearts of all. That is the Light of all lights; It is spoken of as beyond darkness. It is Knowledge, the Knowable, and the Known. It is specially situated in the hearts of all. That Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all. This is the Light of all lights, stated to be beyond darkness; it is to be known by the above knowledge; it is to be attained only through knowledge; and it distinctly remains in the heart of all. It is the light of lights, beyond the reach of darkness; the wisdom, the only thing worth knowing or that wisdom can teach; the presence in the hearts of all.


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13 18 भगवान इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः| मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || 13.18 ||  Thus, the Ksetra, knowledge, and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state. Thus, in brief, the field, Knowledge, and the Knowable have been spoken of. By understanding this, My devotee becomes qualified for My state. Thus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being. This field, as well as the knowledge and what is to be known, are all mentioned collectively; clearly understanding this, My devotee becomes worthy of My state. Thus, I have briefly told you what Matter is, the Self worth realizing, and what Wisdom is. He who is devoted to Me knows, and he will assuredly enter into Me.


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13 19 भगवान प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि| विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् || 13.19 ||  Know that both Prakṛti and the Self (Puruṣa) are without beginning; know that all modifications and the attributes are born from Prakṛti. Know both Nature and the individual soul to be verily without beginning; know the modifications as well as the qualities to be born of Nature. Know that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature. Both the Material Cause and the Soul are beginningless; you should know this. You should also know that the modifications and strands are born from the Material Cause. Know further that Nature and God have no beginning, and that differences in character and quality originate from Nature only.


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13 20 भगवान कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते| पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते || 13.20 ||  The Prakṛti is said to be the cause of agency to the body (Kārya) and sense-organs (Karaṇa); the Self is said to be the cause of experiencing pleasure and pain. With regard to the source of the body and its organs, Nature is said to be the cause; the soul is the cause so far as the enjoyment of happiness and sorrow is concerned. In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the one responsible. In creating the process of cause and effect, the material cause is said to be the basis; and in experiencing pleasure and pain, the soul is said to be the basis. Nature is the law that generates cause and effect; God is the source of all pleasure and pain.


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13 21 भगवान पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्| कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || 13.21 ||  (a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti.
(b) Its attachment to these Gunas is the cause of birth in good and evil wombs. Since the soul is seated in Nature, therefore it experiences the qualities born of Nature. Contact with the qualities is the cause of its births in good and evil wombs. The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs. For, the soul, seated on the material cause, enjoys the strands born of the material cause; His attachment to the strands is the cause of his births in good and evil wombs. God, dwelling in the heart of Nature, experiences the qualities that Nature brings forth; and His affinity towards these qualities is the reason for His living in a good or evil body.


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13 22 भगवान उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः| परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः || 13.22 ||  The self in the body is called the spectator, approver, supporter, experiencer, great lord, and supreme self. He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self, is the supreme Person in this body. The Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self. The Supreme Soul in this corporeal body is called the Spectator, the Assenter, the Supporter, the Experiencer, the Mighty Lord, and also the Supreme Self. Thus, in the body of man dwells the Supreme God; He who sees, permits, upholds, and enjoys is the Highest God and the Highest Self.


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13 23 भगवान य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह| सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || 13.23 ||  He who understands the Self and Prakriti, along with the Gunas, will not be born again, no matter what state he may be in. He who knows thus the Person, Nature, and Qualities will not be born again, no matter how he may live. He who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn. He who knows, in this manner, the Soul and the Material Cause together with their strands—he is not reborn, even though he may act in various ways. He who understands God and Nature, along with her qualities, whatever his condition in life may be, will not come back to earth.


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13 24 भगवान ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना| अन्ये सांख्येन योगेन कर्मयोगेन चापरे || 13.24 ||  Some perceive the Self within the self (body) through meditation of the mind, others through Sankhya Yoga, and still others through Karma Yoga. Some realize the Self in their intellect through meditation, others through Sankhya-Yoga, and still others through Karma-Yoga, with the help of the internal organ. Some behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action. However, some yogis perceive the Self as the Self within the self through meditation, others through knowledge-yoga, and still others through action-yoga. Some realize the Supreme by meditating, with its aid, on the Self within; others by pure reason; and still others by right action.


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13 25 भगवान अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते| तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः || 13.25 ||  But some, who do not know this, having heard from others, worship accordingly—these too, devoted to what they hear, pass beyond death. Others, again, who do not know thus, take to thinking after hearing from others; they too, who are devoted to hearing, certainly overcome death. Others, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge. But others, who have no knowledge of this nature, listen from others and reflect [accordingly]; they too, being devoted to what they have heard, do cross over death. Others, again, having no direct knowledge but only hearing from others, still worship, and, if they are true to the teachings, they too will cross the sea of death.


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13 26 भगवान यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्| क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || 13.26 ||  Whatever being is born, whether it be moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field). O scion of the Bharata dynasty, whatever object, moving or non-moving, comes into existence, know that to be from the combination of the field and the Knower of the field! Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower. Whatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O best of the Bharatas! Wherever life is seen in things movable or immovable, it is the result of the combination of Matter and Spirit.


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13 27 भगवान समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्| विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || 13.27 ||  Who sees the supreme ruler dwelling alike in all bodies and never perishing, even when they perish, he indeed sees. He who sees the Supreme Lord existing truly in all beings, and the Imperishable among the perishable, sees indeed. He who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed. Whoever perceives the Supreme Lord as abiding and non-perishing in all beings, even as they perish, perceives properly. He who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he is the one who truly sees.


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13 28 भगवान समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्| न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् || 13.28 ||  For, seeing the ruler abiding alike in every place, he does not injure himself with his own mind and therefore reaches the highest goal. Since, by truly seeing God, who is present everywhere alike, he does not injure the Self by the Self, he therefore attains the supreme Goal. For he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal. Whoever, perceiving the Lord as abiding in all alike, does not harm themselves by themselves, they attain, on that account, the Supreme Goal. Beholding the Lord equally in all things, his actions do not mar his spiritual life but lead him to the heights of bliss.


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13 29 भगवान प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः| यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति || 13.29 ||  He who sees that all acts are done universally by Prakrti alone, and likewise that the self is not the doer, he indeed sees. And he who sees actions being done in various ways by Nature itself, and also the Self as the non-agent, he sees. He sees, who sees that all actions are performed solely by Nature and that the Self is without action. Whoever views all actions as being performed (or all objects as being created) by the Material Cause itself, and at the same time views their own Self as a non-performer (or non-creator) - they view properly. He who understands that it is only the Law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.


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13 30 भगवान यदा भूतपृथग्भावमेकस्थमनुपश्यति| तत एव च विस्तारं ब्रह्म सम्पद्यते तदा || 13.30 ||  When he perceives the independent modes of existence of all beings centered in one, and their expansion from it alone, then he attains Brahman. When one realizes that the state of diversity of living things is rooted in the One, and that their manifestation also comes from That, then one becomes identified with Brahman. When a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman. When he perceives the mutual difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman. He who sees the diverse forms of life all rooted in One and growing forth from Him, shall indeed find the Absolute.


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13 31 भगवान अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः| शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || 13.31 ||  This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as it is without Gunas. Being without beginning and without end, O son of Kunti, this immutable, supreme Self does not act, nor is It affected [Also translated as tainted.-Tr.], although It exists in the body. Being without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted. Because this is beginningless, and because this has no qualities, this Supreme Self is changeless and it neither acts nor gets stained [by actions], even though it dwells in the body, O son of Kunti! The Supreme Spirit, O Prince, is without beginning, has no qualities, and is imperishable. Though it is within the body, it does not act, nor is it affected by action.


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13 32 भगवान यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते| सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते || 13.32 ||  As the all-pervading ether is not tainted due to its subtlety, even so, the self abiding in the body is not tainted everywhere. As the all-pervading space is not defiled, due to its subtlety, similarly the Self, present everywhere in bodies, is not defiled. As the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either. Just as the all-pervasive Ether is not stained due to its subtlety, in the same way the Self, abiding in the body everywhere, is not stained. As space, though present everywhere, remains unaffected due to its subtlety, so too the Self, though present in all forms, retains its purity unalloyed.


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13 33 भगवान यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः| क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || 13.33 ||  As the one sun illuminates this entire world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illuminate the entire Field (the body). As the single sun illuminates this entire world, similarly, O descendant of the Bharata dynasty, the Knower of the field illuminates the entire field. Just as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna. Just as a single sun illuminates this entire world, so too does the Lord of the Field illuminate the entire Field, O descendant of Bharata! As the one Sun illuminates the entire earth, so the Lord illuminates the entire universe.


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13 34 भगवान क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा| भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् || 13.34 ||  Those who thus discern, with the eye of knowledge, the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti, they attain the Supreme. Those who, through the eye of wisdom, know the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings, reach the Supreme. They who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme. Those who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer, as well as the deliverance from the Material Cause of the elements—they attain the Supreme. Those who, with the eyes of wisdom, thus see the difference between Matter and Spirit, and know how to liberate life from the Law of Nature, attain the Supreme.


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14 1 भगवान परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्| यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः || 14.1 ||  The Lord said, "I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world." The Blessed Lord said, "I shall speak again of the supreme knowledge, the best of all knowledge, by realizing which all the contemplatives have reached the highest perfection from here." The Blessed Lord said, "I will again declare to thee that supreme knowledge, the best of all knowledge, having known which all the sages have gone to supreme perfection after this life." The Bhagavat said: Further, once again I shall explain the supreme knowledge, the best among knowledges, by knowing which all the seers have gone from here to the Supreme Success. Lord Shri Krishna continued: Now I will reveal to you the wisdom that is beyond knowledge, by attaining which the sages have reached perfection.


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14 2 भगवान इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः| सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || 14.2 ||  Resorting to this knowledge, partaking in My Nature, they are not born at the time of creation nor do they suffer at the time of dissolution. Those who attain identity with Me by resorting to this Knowledge are not born even during creation, nor do they suffer pain during dissolution. Those who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution. Holding onto this knowledge, they have attained a state with attributes common to Me; they are neither born at the time of creation nor grieve at the time of dissolution. Dwelling in wisdom and realizing My divinity, they are not reborn when the universe is recreated at the beginning of every cycle, nor are they affected when it is dissolved.


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14 3 भगवान मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्| संभवः सर्वभूतानां ततो भवति भारत || 14.3 ||  My womb is the great Brahman (i.e. Prakṛti). In it, I lay the germ. From that, O Arjuna, comes the birth of all beings. My womb is the great sustainer. In it, I place the seed. From that, O scion of the Bharata dynasty, all things are born. My womb is the great Brahma; in it I place the germ; thence, O Arjuna, is the birth of all beings. The mighty Brahman is a womb for Me; and in it I lay seed; from which is the birth of all beings, O descendant of Bharata! The eternal cosmos is My womb, in which I plant the seed from which all beings are born, O prince!


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14 4 भगवान सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः| तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || 14.4 ||  Whatever forms are produced in any womb, O Arjuna, the Prakṛti is their great womb, and I am the sowing father. O son of Kunti, whatever forms are born from all the wombs, of them the great sustainer is the womb; I am the father who deposits the seed. Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb, and I am the seed-giving father. O son of Kunti! Whatever manifestations spring up in all the wombs, the mighty Brahman is the womb, and I am the father who sows the seed. O illustrious son of Kunti! Through whatever wombs men are born, it is the Spirit itself that conceives, and I am their father.


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14 5 भगवान सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः| निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || 14.5 ||  The Gunas of Sattva, Rajas, and Tamas arise from Prakrti and bind the immutable Self in the body, O Arjuna. O mighty-armed one, the qualities, viz. sattva, rajas, and tamas, born of Nature, are the immutable embodiments belonging to the body. These qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia. The strands, namely the sattva, rajas, and tamas, born from the prime cause (the said mother), bind the changeless embodied soul to the body, O mighty-armed one! Purity, passion, and ignorance are the qualities that the law of nature brings forth. They fetter the free spirit in all beings.


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14 6 भगवान तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्| सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 14.6 ||  Of these, sattva, being without impurity, is luminous and free from morbidity. It binds, O Arjuna, through attachment to pleasure and knowledge. Among them, sattva, being pure and nirmala (pure-transparent, i.e., capable of resisting any form of ignorance, and hence an illuminator, i.e. a revealer of Consciousness), is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge. Of these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one. Among them, the Sattva, being free from impurity, is illuminating and health-giving; and it binds the embodied one with attachment to happiness and also with attachment to knowledge, O sinless one! O Sinless One! Of these, purity, being luminous, strong, and invulnerable, binds one with its yearning for happiness and illumination.


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14 7 भगवान रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्| तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || 14.7 ||  Know, O Arjuna, that Rajas is of the nature of passion springing from thirst and attachment. It binds the embodied self with attachment to action. Know rajas to be of the nature of passion, born of hankering and attachment. O son of Kunti, it binds the embodied one through attachment to action. Know, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action. You should know that Rajas is of the nature of desire and is a source of craving-attachment; and it binds the embodied one by attachment to action, O son of Kunti! Passion, engendered by thirst for pleasure and attachment, binds the soul through its fondness for activities.


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14 8 भगवान तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्| प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 14.8 ||  Know that Tamas is born of false knowledge and deludes all embodied beings. It binds, O Arjuna, with negligence, indolence, and sleep. On the other hand, know tamas, which deludes all embodied beings, to be born of ignorance. O scion of the Bharata dynasty, it binds through inadvertence, laziness, and sleep. But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep. But, you should also know that Tamas is born of ignorance and deludes all the Embodied; it binds them with negligence, laziness, and sleep, O descendant of Bharata! But Ignorance, the product of darkness, stupefies the senses of all embodied beings, binding them with chains of folly, indolence, and lethargy.


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14 9 भगवान सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत| ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत || 14.9 ||  Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas, obscuring knowledge, generates attachment to negligence. O scion of the Bharata dynasty, sattva attaches one to happiness, rajas to action, while tamas, obscuring knowledge, leads to inadvertence as well. Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness. O descendant of Bharata! The Sattva fully dominates the Embodied in the field of happiness; the Rajas in action; but the Tamas also totally dominates in the field of negligence, by veiling knowledge. Purity brings happiness, passion brings commotion, and ignorance, which obscures wisdom, leads to a life of failure.


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14 10 भगवान रजस्तमश्चाभिभूय सत्त्वं भवति भारत| रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा || 14.10 ||  Prevailing over Rajas and Tamas, Sattva predominates, O Arjuna. Prevailing over Tamas and Sattva, Rajas predominates. Prevailing over Rajas and Sattva, Tamas predominates. O scion of the Bharata dynasty, sattva increases by subduing rajas and tamas; rajas increases by overpowering sattva and tamas; and tamas increases by dominating over sattva and rajas. Now, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas. O descendant of Bharata! The Sattva increases by overpowering the Rajas and the Tamas; the Rajas increases by overpowering the Sattva and the Tamas; and the Tamas increases likewise by overpowering the Sattva and the Rajas. O Prince! Purity prevails when passion and ignorance are overcome; passion, when purity and ignorance are overcome; and ignorance when it is overcome by purity and passion.


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14 11 भगवान सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते| ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 14.11 ||  When knowledge, like light, illuminates from all gateways (i.e., the senses), then one should know that Sattva prevails. When the illumination of knowledge radiates through all the doors of the senses in this body, then one should know that sattva has greatly increased. When the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant. When the knowledge-light arises in all the gates of this body, then one should also know that the Sattva has predominantly increased. When the light of knowledge gleams forth from all the gates of the body, then be sure that purity prevails.


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14 12 भगवान लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा| रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 14.12 ||  Greed, activity, undertaking of work, restlessness, and longing—these arise, O Arjuna, when Rajas predominates. O best of the Bharata dynasty, when rajas becomes predominant, these come into being: avarice, restlessness, undertaking of actions, agitation, and craving. Greed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna. Greed, exertion, undertaking of actions, restlessness, and craving—these are born when Rajas predominates, O chief of the Bharatas! O best of Indians! Avarice, the impulse to act, and the beginning of action itself are all due to the dominance of passion.


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14 13 भगवान अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च| तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 14.13 ||  Non-illumination, inactivity, negligence, and even delusion—these arise, O Arjuna, when Tamas prevails. O descendant of the Kuru dynasty, when tamas predominates, these come into being without exception: non-discrimination, inactivity, inadvertence, and delusion. Darkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna. Absence of mental illumination, lack of exertion, negligence, and mere delusion—these are born when Tamas predominates, O darling of the Kurus! Darkness, stagnation, folly, and infatuation are the results of the dominance of ignorance, O joy of the Kuru clan!


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14 14 भगवान यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्| तदोत्तमविदां लोकानमलान्प्रतिपद्यते || 14.14 ||  If the embodied self dissolves when Sattva prevails, then it proceeds to the pure worlds of those who know the highest. When an embodied one undergoes death while sattva is exclusively predominant, then he attains the untainted worlds of those who know the highest (entities). If the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest. But if the body-bearer dies when sattva is on the increase, then he attains to the spotless worlds of those who know the highest. When purity prevails, the soul, upon leaving the body, passes on to the pure regions where those who know the Highest reside.


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14 15 भगवान रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते| तथा प्रलीनस्तमसि मूढयोनिषु जायते || 14.15 ||  When Rajas is prevalent, one meets with dissolution and is born among those attached to work. Similarly, when Tamas prevails, one who has met with dissolution is born in the womb of beings lacking intelligence. When one dies while rajas predominates, they are born among people attached to activity. Similarly, when one dies while tamas predominates, they take birth among the stupid species. Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless. By meeting death when Rajas is on the increase, he is born among those who are attached to action; likewise, by meeting death when Tamas is on the increase, he is born in the wombs of the deluded. When passion prevails, the soul is reborn among those who love activity; when ignorance rules, it enters the wombs of the ignorant.


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14 16 भगवान कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्| रजसस्तु फलं दुःखमज्ञानं तमसः फलम् || 14.16 ||  It is said that the fruit of a good deed is pure and of the nature of Sattva; the fruit of Rajas is pain; and the fruit of Tamas is ignorance. They say that the result of good work is pure and is born of Sattva. But the result of Rajas is sorrow; the result of Tamas is ignorance. They say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance. It is said that the fruit of good action is spotless and of the Sattva nature; whereas the fruit of Rajas is pain, and the fruit of Tamas is ignorance. They say the fruit of a meritorious action is spotless and pure; the outcome of passion is misery, and of ignorance, darkness.


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14 17 भगवान सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च| प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 14.17 ||  From Sattva arises knowledge, from Rajas arises greed, from Tamas arises negligence and delusion, and from it arises ignorance. From sattva is born knowledge, and from rajas, avarice indeed. From tamas are born inadvertence, delusion, and ignorance, to be sure. From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance. From Sattva arises wisdom; from Rajas, only greed; and from Tamas arise negligence, delusion, and ignorance. Purity engenders wisdom, passion avarice, and ignorance folly, infatuation, and darkness.


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14 18 भगवान ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः| जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः || 14.18 ||  Those who rest in Sattva ascend upwards; those who abide in Rajas stay in the middle; and those, abiding in the tendencies of Tamas descend downwards. People who conform to sattva go higher up; those who conform to rajas stay in the middle; those who conform to tamas, who conform to the actions of the lowest quality, go down. Those seated in Sattva ascend; those of Rajasic nature dwell in the middle; and those of Tamasic nature, abiding in the function of the lowest Guna, descend. Those established in Sattva ascend; those given to Rajas remain in the middle; those given to Tamas, established in the tendencies of bad qualities, descend. When purity is in the ascendant, the man evolves; when passion is in the ascendant, he neither evolves nor degenerates; when ignorance is in the ascendant, he is lost.


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14 19 भगवान नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति| गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || 14.19 ||  When the seer beholds no agent of action other than the Gunas, and knows what is beyond the Gunas, he attains to My state. When the witness sees none other than the qualities as the agent, and knows that which is superior to the qualities, he attains My nature. When the seer beholds no agent other than the Gunas and knows that which is higher than them, he attains to My Being. When the Perceiver (the Self) finds no agent other than the Strands, and realizes That which is beyond the Strands, then he attains My state. As soon as one understands that it is only the qualities that act and nothing else, and perceives that which is beyond, they attain My divine nature.


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14 20 भगवान गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्| जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते || 14.20 ||  The embodied Self, crossing beyond these three Gunas that arise in the body, and being freed from birth, death, aging, and pain, attains immortality. Having transcended these three qualities, which are the origin of the body, the embodied one becomes free from birth, death, old age, and sorrows, and experiences Immortality. The embodied one, having crossed beyond these three Gunas from which the body is evolved, is freed from birth, death, decay, and pain, and attains immortality. Transcending these three strands, from which the body [etc.] is born, the embodied (the soul) is freed from birth, death, old age, and sorrow, and attains immortality. When the soul transcends the Qualities, which are the real cause of physical existence, then, freed from birth and death, from old age and misery, he drinks the nectar of immortality.


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14 21 अर्जुन कैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो| किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते || 14.21 ||  Arjuna said, "What are the marks of a person who has transcended the three Gunas? What is their behavior? And how do they transcend the three Gunas?" Arjuna said, "O Lord, by what signs is one known who has gone beyond these three qualities? What is their behavior, and how do they transcend these three qualities?" Arjuna said, "What are the marks of one who has transcended the three qualities, O Lord? What is their conduct, and how do they go beyond these three qualities?" Arjuna said, "O Master! With what characteristic marks does he who has transcended these three strands exist? What is his behavior? How does he pass beyond these three strands?" Arjuna asked, "My Lord, how can one recognize someone who has transcended the qualities? How do they act and live beyond them?"


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14 22 भगवान प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव| न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति || 14.22 ||  The Lord said, "He does not hate illumination, nor activity, nor even delusion, O Arjuna, while these prevail, nor does He long for them when they cease." The Blessed Lord said, "O son of Pandu, he neither dislikes illumination (knowledge), activity, nor delusion when they appear, nor does he long for them when they disappear." The Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent. The Bhagavat said, "O son of Pandu! He neither abhors nor craves for illumination, exertion, and delusion, as and when they arise or cease to be." Lord Shri Krishna replied: O Prince! He who does not shun the quality that is present and does not long for that which is absent;


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14 23 भगवान उदासीनवदासीनो गुणैर्यो न विचाल्यते| गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते || 14.23 ||  He who sits like one unconcerned, undisturbed by the Gunas; who knows, 'It is the Gunas that are in motion,' and so remains unshaken; He who, sitting like one indifferent, is not distracted by the three qualities; he who, thinking that the qualities alone act, remains firm and does not move surely; He who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move. He who, sitting like an unconcerned person, is not perturbed by the strands; who is ignorant of the existence of the strands; or who remains simply aware that the strands alone exist; who is not shaken; He who maintains an attitude of indifference, who is not disturbed by the qualities, who realizes that it is only they who act, and remains calm;


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14 24 भगवान समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः| तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः || 14.24 ||  He who is alike in pleasure and pain, who dwells in his Self, who looks upon a clod, a stone, and a piece of gold as of equal value, who remains the same towards things dear and hateful, and who is intelligent, who regards both blame and praise of himself as equal. He to whom sorrow and happiness are alike, who is established in his own Self, to whom a lump of earth, iron, and gold are the same, to whom the agreeable and the disagreeable are the same, who is wise, to whom censure and his own praise are the same; Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, a stone, and gold are all alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are one and the same. To whom pain, pleasure, and sleep are all the same; to whom a cold, a stone, and a lump of gold are all the same; to whom both the pleasant and unpleasant things are equal; who is firm-minded; to whom blame and personal commendation are equal. Who accepts pain and pleasure as they come, is centered in their Self, to whom a piece of clay, stone, or gold are all the same, who neither likes nor dislikes, who is steadfast, indifferent alike to praise or censure;


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14 25 भगवान मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः| सर्वारम्भपरित्यागी गुणातीतः स उच्यते || 14.25 ||  He who is the same in honor and dishonor, and the same to friend and foe, and who has abandoned all enterprises—he is said to have risen above the Gunas. He who is the same under honor and dishonor, who is equitably disposed towards both friends and foes, who has renounced all undertakings—he is said to have gone beyond dualities. Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities. Who remains equal to honor and dishonor, and equal to the sides of both the friend and the foe; and who has given up all fruits of his actions—he is said to have transcended the bonds. Who looks equally upon honor and dishonor, loves friends and foes alike, and abandons all initiative, such is he who transcends the qualities.


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14 26 भगवान मां च योऽव्यभिचारेण भक्ितयोगेन सेवते| स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते || 14.26 ||  And he who, with unwavering devotion through Yoga, serves Me, he, transcending the Gunas, becomes fit for the state of Brahman. And he who serves Me through the unswerving Yoga of Devotion, he, having gone beyond these qualities, qualifies for becoming Brahman. And he who serves Me with unwavering devotion, he, crossing beyond the dualities, is fit for becoming Brahman. Whoever serves me alone with an unwavering devotion to yoga, they will transcend these strands and become Brahman. And he who serves Me alone, with unwavering devotion, shall overcome the Qualities and become one with the Eternal.


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14 27 भगवान ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च| शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || 14.27 ||  For I am the ground of Brahman, the immortal, immutable, and eternal Dharma, and perfect bliss. For I am the Abode of Brahman—the indestructible, immutable, eternal, Dharma, and absolute Bliss. For I am the abode of Brahman, the immortal, immutable, and everlasting Dharma, and absolute bliss. I' am the support for the immortal and changeless Brahman and for its eternal attribute, the unalloyed happiness. For I am the home of the spirit, the continual source of immortality, eternal righteousness, and infinite joy.


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15 1 भगवान ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्| छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 15.1 ||  The Lord said, "They speak of an immutable Asvattha tree with its roots above and branches below; its leaves are the Vedas. He who knows it knows the Vedas." The Blessed Lord said, "They say that the peepul tree, which has its roots upward and its branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is a knower of the Vedas." The Blessed Lord said: They (the wise) speak of the indestructible peepul tree, with its roots above and branches below, whose leaves are the meters or hymns; he who knows it is a knower of the Vedas. The Bhagavat said, [The scriptures] speak of a non-perishing holy fig tree, whose roots are high and branches are low, and of which the [Vedic] hymns are the leaves. He who knows this tree is the knower of the Vedas. Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, with its seed above in the Highest and its ramifications below on this earth. The scriptures are its leaves, and he who understands this knows.


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15 2 भगवान अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः| अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके || 15.2 ||  (a) Its branches extend both above and below, nourished by the Gunas. Their shoots are sense objects. 

(b) And their secondary roots extend downwards, resulting in actions that bind in the world of humans. The branches of that Tree, extending downwards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread downwards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.]. Its branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action. Of which tree, the branches spreading downward and upward, well-developed with strands, have sense objects as sprouts; and its roots below in the human world, stretching successively, have actions as their sub-knots. Its branches shoot upwards and downwards, deriving their nourishment from the qualities; its buds are the objects of sense; and its roots, which follow the law, causing man's regeneration and degeneration, pierce downwards into the soil.


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15 3 भगवान न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा| अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा || 15.3 ||  Its form is not perceived here, nor its end, nor its beginning, nor its support. Having cut off this firmly-rooted Asvattha with the strong axe of detachment. Its form is not perceived here in that way; nor its end, nor beginning, nor its continuance. After felling this Peepul tree whose roots are well developed, with the strong sword of detachment. Its form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment. The nature of this is not perceived in that way, nor its end, nor its beginning, nor its center (middle). Cutting this holy fig tree, with its firmly and variedly grown roots, by means of the sharp (or strong) axe of non-attachment; In this world, its true form is not known, neither its origin nor its end, and its strength is not understood—until the tree, with its roots striking deep into the earth, is hewn down by the sharp axe of non-attachment.


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15 4 भगवान ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः| तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी || 15.4 ||  Then, one should seek that goal, attaining which one never returns. One should seek refuge with that Primal Person from whom this ancient activity streamed forth. Thereafter, that state must be sought, going where they do not return again: I take refuge in that Primeval Person Himself, from whom the eternal Manifestation has ensued. Then, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity or energy. Then, that Abode must be sought, having reached which one would not return. The Yogin would attain nothing but that Primal Person, from Whom the old activity (world creation) commences. Beyond lies the path, from which, once found, there is no return. This is the Primal God from whom this ancient creation has sprung.


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15 5 भगवान निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः| द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत् || 15.5 ||  Without the delusion of perverse notions concerning the self, victorious over the evil of attachment, ever devoted to the Self, turned away from desires and liberated from dualities such as pleasure and pain, the undeluded go to that imperishable state. The wise ones, free from pride and non-discrimination, who have conquered the evil of association [hatred and love arising from association with foes and friends], who are ever devoted to spirituality, completely free from desires, and free from the dualities of happiness and sorrow, reach that undecaying state. Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, they, the undeluded, reach the eternal goal. Those who are rid of pride and delusion, have put down the evils of attachment, remain constantly in their own nature of the Self, have their desires completely departed, and are fully liberated from the pairs known as pleasures and pains—these undeluded men go to that changeless Abode. The wise attain Eternity when, freed from pride and delusion, they have conquered their love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they cease to be tossed to and fro by the opposing sensations, such as pleasure and pain.


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15 6 भगवान न तद्भासयते सूर्यो न शशाङ्को न पावकः| यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || 15.6 ||  That supreme light, upon reaching which they do not return any more, is Mine; neither the sun nor the moon nor the fire illuminates It. Neither the sun nor the moon nor fire illuminates That. That is My supreme Abode, to which they do not return. Neither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode. The sun does not illuminate That; nor the moon nor the fire; That is My Supreme Abode, having gone to Which they (Yogins) never return. Neither the sun, nor the moon, nor fire shines there. Those who go there never come back. For, O Arjuna, that is my celestial home!


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15 7 भगवान ममैवांशो जीवलोके जीवभूतः सनातनः| मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 15.7 ||  An everlasting part of Myself, having become the bound self in the world of life, attracts the senses, of which the mind is the sixth, and which abide in Prakriti. It is indeed a part of Mine that, becoming the eternal individual soul in the region of living beings, draws the organs, which have the mind as their sixth, and which abide in Nature. An eternal portion of Myself having become a living soul in the world of life, draws to itself the five senses, with the mind as the sixth, abiding in Nature. A portion of My own Self, having become the eternal individual Soul in the world of the living beings, draws [into service] the sense organs, of which the sixth is the mind, and which rest in Prakriti. It is only a very small part of My Eternal Self, which is the life of the universe, that draws around itself the six senses, with the mind being the last, which have their source in Nature.


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15 8 भगवान शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः| गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् || 15.8 ||  Whatever body its lord acquires and from whatever body it departs, it goes on its way, taking these senses as the wind carries scents from their places. When the master leaves it and even when he assumes a body, he departs taking these with him, just as the wind carries away odours from their receptacles. When the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.). Whatever body He attains to and also from whatever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle. When the Supreme Lord enters a body or leaves it, He gathers these senses together and travels with them, as the wind gathers perfume while passing through the flowers.


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15 9 भगवान श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च| अधिष्ठाय मनश्चायं विषयानुपसेवते || 15.9 ||  Presiding over the ear, the eye, the sense of touch, the tongue, the nose, and the mind, It experiences these objects of the senses. This one enjoys the objects by presiding over the ears, eyes, skin, tongue, nose, and mind. Presiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses. Presiding over the ear, the eye, the sense of touch, the sense of taste, the sense of smell, and the mind, He enjoys the sense objects. He is the perception of the ear, the eye, the touch, the taste, the smell, and the mind; and the enjoyment of the things they perceive is also His.


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15 10 भगवान उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्| विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः || 15.10 ||  The deluded do not perceive it conjoined with the Gunas when departing, staying, or experiencing. Those who have the eye of knowledge, however, see it. Persons who are diversely deluded do not see it even when it is leaving, residing, experiencing, or in association with the qualities; those with the eye of knowledge see. The deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him. The deluded do not perceive Him; [but] the men of knowledge-eye do see Him, as He dwells, rises up, or enjoys what is endowed with strands. The ignorant do not see that it is He who is present in life and departs at death, or even that it is He who enjoys pleasure through the qualities. Only the eye of wisdom sees this.


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15 11 भगवान यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्| यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः || 15.11 ||  The striving yogis perceive it established in themselves. But, though striving, those of unrefined minds, devoid of intelligence, do not perceive it. And the diligent yogis see this one existing within themselves. The non-discriminating ones who lack self-control, however, do not see this one, even though they are diligent. The yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him. The exerting men of Yoga perceive Him dwelling in the Self; [however], the unintelligent men, with their uncontrolled selves, do not perceive Him, even though they exert. The saints, with great effort, find Him within themselves; however, the unintelligent, despite their efforts, cannot control their minds.


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15 12 भगवान यदादित्यगतं तेजो जगद्भासयतेऽखिलम्| यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् || 15.12 ||  Know that the brilliance which illumines the whole universe in the sun, the moon, and fire is Mine. That light in the sun which illuminates the whole world, that which is in the moon, and that which is in fire—know that light to be Mine. That light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine. That light which is found in the sun, which is in the moon, and which is also in fire—illuminating the entire world—know that light to be of Mine. Remember that the light which proceeds from the sun, illuminating the whole world, and the light which is in the moon, and that which is in the fire, all are born of me.


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15 13 भगवान गामाविश्य च भूतानि धारयाम्यहमोजसा| पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः || 15.13 ||  And, entering the earth, I uphold all beings with My strength. I nourish all herbs, becoming the juicy Soma. And entering the Earth, I sustain the beings through My power; and nourish all the plants by becoming Soma, which is of the nature of sap. Permeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs. And, penetrating the earth, I support all beings with My energy; being the sap-filled moon, I nourish all plants. I enter this world and animate all My creatures with My vitality; and by My cool moonbeams, I nourish the plants.


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15 14 भगवान अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः| प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् || 15.14 ||  Becoming the digestive fire, I function within the bodies of all living beings. In union with the inward and outward breath, I digest the four kinds of food. Taking the form of Vaisvanara, and residing in the bodies of creatures, I, in association with Prana and Apana, digest the four kinds of food. Having become the fire Vaisvanara, I abide in the bodies of living beings and, associated with the Prana and the Apana, digest the fourfold food. Being the digestive fire dwelling within the bodies of living creatures, and being in association with the upward and downward winds [of the body], I digest the four kinds of food. Becoming the fire of life, I pass into their bodies and, uniting with the vital streams of Prāṇa and Apāna, I digest the various kinds of food.


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15 15 भगवान सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च| वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15.15 ||  And I am seated in the hearts of all. From Me come memory, knowledge, and their removal too. Indeed, I alone am to be known from all the Vedas. I bring about the fruition of the Vedic rituals; I alone am the knower of the Vedas. And I am seated in the hearts of all. From Me come memory, knowledge, and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas. And I am seated in the hearts of all; from Me come memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas. I am entered in the hearts of all; from Me come the faculties of memory, knowledge, and discernment; none but Me is to be known by means of all the Vedas, and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves. I am enthroned in the hearts of all; memory, wisdom, and discrimination owe their origins to Me. I am He Who is to be realized in the scriptures; I inspire their wisdom, and I know their truth.


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15 16 भगवान द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च| क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते || 15.16 ||  There are two kinds of persons spoken of in the sastra: the perishable (ksara) and the imperishable (aksara). All beings are perishable, while the imperishable is called the unchanging (kutastha). There are two kinds of people in the world: the mutable and the immutable. The mutable consists of all things; the one existing as Maya is referred to as the immutable. Two Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable. There are two people in the world: the perishable and the imperishable. The perishable is all elements, and the one that speaks is called the imperishable. There are two aspects in Nature: the perishable and the imperishable. All life in this world belongs to the former, while the unchanging element belongs to the latter.


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15 17 भगवान उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः| यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः || 15.17 ||  There is a Supreme Person other than these. He is referred to as the Supreme Self (Paramatma) in all the Vedas. He, as the Immutable One and the Lord, enters the threefold world and supports it. But the Supreme Person is different; He is spoken of as the transcendental Self, permeating the three worlds and upholding them, and He is the imperishable God. But distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them. But the Highest Person, distinct from both [this], is spoken of as the Supreme Self, which, being the changeless Lord, sustains the triad of the world by entering into it. But I am higher than all, the Supreme God, the Absolute Self, the Eternal Lord, who pervades and upholds all the worlds.


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15 18 भगवान यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः| अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः || 15.18 ||  Because I transcend the perishable person and am also higher than the imperishable one, therefore I am referred to in the Smrti and the Veda as the Supreme Person (Purusotama). Since I am transcendental to the mutable and above even the immutable, therefore I am well known in the world and in the Vedas as the supreme Person. As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas. Because I have transcended both the perishable and the imperishable, I am acclaimed in the world and in the Vedas as the highest of persons. I am beyond comparison with the Eternal and the non-eternal; I am known as the Supreme Personality, the Highest God, by scriptures and sages.


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15 19 भगवान यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्| स सर्वविद्भजति मां सर्वभावेन भारत || 15.19 ||  He who, without delusion, thus knows Me as the Supreme Self, knows all, O Arjuna, and worships Me in every way. O scion of the Bharata dynasty, he who, being free from delusion, knows Me, the supreme Person, thus, is all-knowing and adores Me with his whole being. He who, undeluded, knows Me as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna. He who, not being deluded, thus knows Me as the Highest of persons—he knows all and serves Me with his entire being, O descendant of Bharata! He who, with unclouded vision, sees Me as the Lord-God, knows all that there is to be known and will always worship Me with his whole heart.


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15 20 भगवान इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ| एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत || 15.20 ||  Thus, O sinless one, this most mysterious doctrine has been imparted by Me. By understanding this, one will become truly wise and fulfill their duty. O sinless one, I have thus uttered this most secret scripture. Understanding this, one becomes wise and fulfills their duties, O scion of the Bharata dynasty. Thus, I have imparted to you this most secret science, O sinless one; by knowing this, one becomes wise, and all their duties are accomplished, O Arjuna. Thus, O sinless one, I have imparted to you the most secret scripture; by understanding this, let a man become wise and also become one who has accomplished what needs to be accomplished, O descendant of Bharata! Thus, O sinless one, I have revealed this most mystic knowledge to thee. He who understands it gains wisdom and attains the consummation of life.


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16 1 भगवान अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः| दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 16.1 ||  The Lord said, "Fearlessness, purity of mind, devotion to meditation on the knowledge of the self, alms-giving, self-control, worship, study of the Vedas, austerity, and uprightness— The Blessed Lord said: Fearlessness, purity of mind, persistence in knowledge and yoga, charity, control of the external organs, sacrifice, scriptural study, austerity, and rectitude. The Blessed Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity, and straightforwardness. The Bhagavat said: Fearlessness, complete purity of the Sattva, steadfastness in knowledge-Yoga, charity, self-restraint, Vedic sacrifice, recitation of scriptures, austerity, and uprightness. Lord Shri Krishna continued: Fearlessness, clean living, unceasing concentration on wisdom, readiness to give, self-control, a spirit of sacrifice, regular study of the scriptures, austerity, candor,


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16 2 भगवान अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्| दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 16.2 ||  Non-injury, truth, freedom from anger, renunciation, tranquility, non-slandering of others, compassion for all beings, freedom from desire, gentleness, a sense of shame, and freedom from fickleness; Non-injury, truthfulness, absence of anger, renunciation, control of the inner self, absence of vilification, kindness to creatures, non-covetousness, gentleness, modesty, and freedom from restlessness; Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion for beings, non-covetousness, gentleness, modesty, and absence of fickleness. Harmlessness, truth, absence of anger, renunciation, absence of attachment, absence of slander, compassion for living beings, and absence of greed, gentleness, modesty, and absence of thoughtlessness; Harmlessness, truth, absence of wrath, renunciation, contentment, straightforwardness, compassion towards all, uncovetousness, courtesy, modesty, and constancy.


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16 3 भगवान तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता| भवन्ति सम्पदं दैवीमभिजातस्य भारत || 16.3 ||  Grandeur, patience, fortitude, purity, freedom from hatred and over-pride—these, O Arjuna, belong to one who is born to a divine destiny. Vigour, forgiveness, fortitude, purity, freedom from malice, absence of haughtiness—these, O scion of the Bharata dynasty, are the qualities of one born destined to have the divine nature. Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born for a divine state, O Arjuna. Vital power, forgiveness, fortitude, contentment, absence of treachery, and absence of excessive pride—these are in the person who is born for divine wealth, O Descendant of Bharata! Valor, forgiveness, fortitude, purity, freedom from hate and vanity—these are the qualities of one who possesses the divine, O Arjuna!


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16 4 भगवान दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च| अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 16.4 ||  Pompousness, arrogance, self-conceit, wrath, rudeness, and ignorance—these, O Arjuna, belong to one who is born with a demonic destiny. O son of Prtha, the attributes of one destined to have the demoniacal nature are religious ostentation, pride, haughtiness, self-conceit, anger, rudeness, and ignorance. Hypocrisy, arrogance, and self-conceit, anger, harshness, and ignorance—these belong to one who is born for a demoniacal state, O Partha. Ostentation, arrogance, pride, anger, and harshness, as well as ignorance, are characteristics of a person born of demoniac wealth, O son of Prtha! Hypocrisy, pride, insolence, cruelty, and ignorance belong to those born of godless qualities.


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16 5 भगवान दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता| मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव || 16.5 ||  The divine destiny is said to lead to liberation, while the demoniac to bondage. Do not grieve, O Arjuna, for you are born with a divine destiny. The divine nature is Liberation, while the demoniacal is considered to be an inevitable bondage. Do not grieve, O son of Pandu! You are destined to possess the divine nature. The divine nature is deemed conducive to liberation, and the demonic to bondage. Grieve not, O Arjuna, for you are born with divine endowments. The divine wealth is meant for total emancipation, and the demoniac one for complete bondage. Grieve not, O son of Pandu, for the divine wealth you are born. Godly qualities lead to liberation; godless ones lead to bondage. Do not be anxious, Prince! You have the Godly qualities.


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16 6 भगवान द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च| दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श्रृणु || 16.6 ||  There are two types of beings in this world: the divine and the demoniac. The divine have been described at length. Hear from Me, O Arjuna, about the demoniac. In this world, there are two kinds of creation of beings: the divine and the demoniacal. The divine has been spoken of elaborately. Hear about the demoniacal from Me, O son of Prtha. There are two types of beings in this world: the divine and the demoniacal. The divine has been described at length; hear from Me, O Arjuna, about the demoniacal. There are two types of creations of beings in this world: the divine and the demoniac. The divine one has been described in detail; hear now the demoniac one from Me, O son of Prtha! No changes needed.


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16 7 भगवान प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः| न शौचं नापि चाचारो न सत्यं तेषु विद्यते || 16.7 ||  The demoniacal men neither know action nor renunciation. They have no cleanliness, nor right conduct, nor truth. Neither do the demoniacal persons understand what should be done and what should not be done; nor do they possess purity, good conduct, or truthfulness. The demoniacal do not know what to do and what to refrain from; they have neither purity, nor right conduct, nor truth. The demoniac do not know the origin and the dissolution; neither purity, nor good conduct, nor truth exists in them. The godless do not know how to act or renounce; they lack both purity and truth. They do not understand the right principles of conduct.


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16 8 भगवान असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्| अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 16.8 ||  They maintain: 'The universe is without truth, with no foundation, and without a Lord (Isvara). What else could exist without mutual causation? It has lust as its cause.' They say that the world is unreal, having no basis, and without a God. It is born of mutual union brought about by passion! What other cause could there be? They say, "This universe is without truth, without a moral basis, without a God, brought about by mutual union, with lust as its cause; what else?" They say that this world is without truth; has no basis; and has no Lord; this is not born on the basis of the mutual cause-and-effect-relation [of the things]; it has nothing [beyond] and has no cause. They say the universe is an accident with no purpose and no God. Life is created through sexual union, a product of lust and nothing else.


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16 9 भगवान एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः| प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः || 16.9 ||  Holding this view, these men of lost souls and feeble understanding do cruel deeds, leading to the destruction of the world. Holding onto this view, those of depraved character, poor intellect, and given to fearful and harmful actions, wax strong and bring ruin to the world. Holding this view, these ruined souls of small intellect and fierce deeds come forth as enemies of the world, intent on its destruction. Clinging to this view, the inauspicious men of ruined souls, poor intellect, and cruel deeds strive to destroy the world. Thinking thus, these degraded souls, these enemies of mankind—whose intelligence is negligible and whose deeds are monstrous—come into the world only to destroy.


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16 10 भगवान काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः| मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः || 16.10 ||  Turning to insatiable desires, seizing through delusion unjustly acquired wealth, and following impious vows, they act, full of ostentation, pride, and arrogance. Giving themselves up to insatiable passion, filled with vanity, pride, and arrogance, adopting bad adjectives due to delusion, and having impure resolves, they engage in actions. Filled with insatiable desires, full of hypocrisy, pride, and arrogance, holding evil ideas due to delusion, they work with impure intentions. Holding to their insatiable desires, being possessed by hypocrisy, avarice, and pride, and holding evil intentions, these cruel men wander with impure resolves. Giving themselves up to insatiable passions, hypocritically, self-sufficiently, and arrogantly, cherishing false conceptions founded on delusion, they work only to carry out their own unholy purposes.


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16 11 भगवान चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः| कामोपभोगपरमा एतावदिति निश्िचताः || 16.11 ||  Obsessed by unlimited cares that end with dissolution, looking upon the enjoyment of desires as their highest aim, and convinced that this is all; Beset with innumerable cares that end only with death, holding that the enjoyment of desirable objects is the highest goal, they feel sure that this is all. Giving themselves over to immeasurable cares that end only with death, regarding the gratification of lust as their highest aim, and feeling sure that that is all. Adhering to their ultimate and unending anxiety; viewing the gratification of their desires as their highest goal; believing that this is all that exists; Poring anxiously over evil resolutions that only end in death, seeking only the gratification of desire as the highest goal, and seeing nothing beyond—


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16 12 भगवान आशापाशशतैर्बद्धाः कामक्रोधपरायणाः| ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् || 16.12 ||  Bound by hundreds of fetters of hopes, given over to desire and anger, they strive unjustly to gather wealth for the gratification of their desires. Bound by hundreds of shackles in the form of hope, giving themselves wholly to passion and anger, they endeavor to amass wealth through foul means for the enjoyment of desirable objects. Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain hoards of wealth by unlawful means for sensual enjoyment. Bound by hundreds of ropes of longing, devoted to their desire and anger, they seek, by unjust means, hoards of wealth for the gratification of their desires. Caught in the toils of a hundred vain hopes, enslaved by passion and wrath, they accumulate hoards of unjust wealth, only to indulge their sensual desires.


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16 13 भगवान इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्| इदमस्तीदमपि मे भविष्यति पुनर्धनम् || 16.13 ||  This I have gained today, and this desire I shall attain. This wealth is mine, and this will also be mine hereafter. I have gained this today; I will acquire this desired object. This is in hand; and this wealth will also come to me.' "I have gained this today; I will fulfill this desire of mine; this is mine, and this wealth will be mine in the future." I have gained this today; I will attain this object of my desire in the future; this is mine now; and this wealth will also be mine soon.' Today I have gained this; tomorrow I will fulfill another desire; this wealth is mine now, and the rest will soon be mine.


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16 14 भगवान असौ मया हतः शत्रुर्हनिष्ये चापरानपि| ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 16.14 ||  I have slain this enemy, and I shall slay others too. I am the Lord, the enjoyer, the successful one, the strong one, and the happy one.' I have slain that enemy, and I shall slay others too. I am the Lord, the Enjoyer, firmly established, powerful and joyous.' "I have slain that enemy, and I shall slay others too. I am the Lord; I enjoy, I am perfect, powerful, and happy." I have slain that enemy; and I shall slay others too; I am the Lord; I am a man of pleasure; I am victorious, powerful, and content.' I have slain one enemy; I will slay the others too. I am worthy of enjoying; I am the Almighty, perfect, powerful, and happy.


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16 15 भगवान आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया| यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः || 16.15 ||  I am wealthy and high-born; who else is equal to me? I shall sacrifice, I shall give alms, I shall rejoice.' Thus they think, deluded by ignorance. I am wealthy and of noble birth; who else is like me? I shall perform sacrifices; I shall give, I shall rejoice'- thus, they are deluded by a lack of discernment in diverse ways. "I am wealthy and born into a noble family. Who is my equal? I shall perform sacrifices, give charity, and rejoice," thus deluded by ignorance. I am wealthy; I am of noble birth; who else is equal to me? I shall perform sacrifices; I shall give gifts; and I shall rejoice' - deluded by these wrong ideas; I am wealthy, I am of noble birth; who can compare with me? I will sacrifice, I will give, I will pay—and I will enjoy. Thus blinded by ignorance,


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16 16 भगवान अनेकचित्तविभ्रान्ता मोहजालसमावृताः| प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ || 16.16 ||  Bewildered by numerous thoughts, ensnared in the net of delusion, addicted to sensual pleasures, they fall into a wretched Naraka. Bewildered by numerous thoughts, ensnared in the net of delusion, and engrossed in the enjoyment of desirable objects, they fall into a foul hell. Bewildered by many fancies, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell. Endowed with many thoughts, highly confused, enslaved by their delusion, and addicted to the gratification of desires, they fall into the hellish and foul. Perplexed by discordant thoughts, entangled in the snares of desire, infatuated by passion, they sink into the depths of hell.


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16 17 भगवान आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः| यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 16.17 ||  Self-conceited, self-sufficient, intoxicated by wealth and pride, they perform sacrifices in name only, ostentatiously and not according to the injunctions of the scriptures. Self-conceited, haughty, filled with pride and intoxicated by wealth, they perform sacrifices that are only in name, ostentatiously and without regard for the injunctions. Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifices in name only for ostentation, contrary to scriptural ordinances. Self-conceited, stubborn, filled with pride and arrogance of wealth, they pretend to perform sacrifices hypocritically, not following the injunctions of the Vedas. Self-conceited, stubborn, wealthy, proud, and insolent, they make a show of their patronage, disregarding the norms of propriety.


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16 18 भगवान अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः| मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः || 16.18 ||  Depending on their egoism, power, and pride, as well as their desires and wrath, these malicious men hate Me in their own bodies and in those of others. Resorting to egotism, power, arrogance, passion, and anger, hating Me in their own and others' bodies, they become envious by nature. Given over to egoism, power, haughtiness, lust, and anger, these malicious people hate Me in their own bodies and in the bodies of others. Clinging fast to egotism, force, pride, craving, and anger, these envious people hate Me in the bodies of their own and of others. Puffed up by power and inordinate conceit, swayed by lust and wrath, these wicked people hate Me, Who am within them as I am within all.


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16 19 भगवान तानहं द्विषतः क्रूरान्संसारेषु नराधमान्| क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 16.19 ||  Those who are hateful, cruel, the vilest and most inauspicious of mankind, I hurl forever into the cycles of births and deaths, into the wombs of demons. I cast forever those hateful, cruel, evil-doers in the worlds, the vilest of human beings, verily into the demonic classes. Those cruel haters, the worst among men in the world, I hurl those evil-doers into the wombs of demons only. These hateful, cruel, and base men, I hurl incessantly into the inauspicious, demoniac wombs, alone in the cycle of birth and death. Those who thus hate Me, who are cruel, the dregs of mankind, I condemn them to a continuous, miserable, and godless rebirth.


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16 20 भगवान असुरीं योनिमापन्ना मूढा जन्मनि जन्मनि| मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 16.20 ||  Fallen into demoniac wombs in birth after birth, these deluded men, not attaining Me, further sink down to the lowest level, O Arjuna. Being born among the demoniacal species in birth after birth, the souls, without ever reaching Me, O son of Kunti, attain conditions lower than that. Entering into demoniacal wombs and deluded, birth after birth, they do not attain Me, thus falling, O Arjuna, into a condition still lower than that. Having come to the demoniac womb, birth after birth, and not attaining Me at all, these deluded persons, therefore, pass to the lowest state, O son of Kunti! So, reborn, they spend life after life enveloped in delusion, and they never reach Me, O Prince, but degenerate into even lower forms of life.


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16 21 भगवान त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः| कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 16.21 ||  Desire, wrath, and greed—these are the three gateways to Naraka, ruinous to the self. Therefore, one should abandon these three. This door to hell, which destroys the soul, is of three kinds—passion, anger, and greed. Therefore, one should forsake these three. There are three gates to this hell, destructive of the self: lust, anger, and greed; therefore, one should abandon these three. To the hell, there are three gates that ruin the Self: desire, anger, and greed. Hence, one should avoid these three. The gates of hell are three: lust, wrath, and avarice; they destroy the Self, so avoid them.


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16 22 भगवान एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः| आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् || 16.22 ||  One who has been released from these three gates of darkness, O Arjuna, works for the benefit of the self; thus, they reach the supreme state. O son of Kunti, a person who is free from these three doors to darkness strives for the good of the soul; thereby, they attain the highest Goal. A person who is liberated from these three gates of darkness, O Arjuna, practices what is beneficial for them and thus goes to the Supreme Goal. O son of Kunti! A man who has deserted these three gates of darkness does what is good for his Self and thereby reaches the highest goal. These are the gates that lead to darkness; if one avoids them, they will ensure their own welfare and eventually attain liberation.


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16 23 भगवान यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः| न स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 16.23 ||  He who, abandoning the injunctions of the Sastras, acts under the influence of desire, attains neither perfection nor pleasure, nor the supreme state. Ignoring the precepts of the scriptures, he who acts under the impulse of passion does not attain perfection, nor happiness, nor the supreme goal. He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, does not attain perfection, nor happiness, nor the Supreme Goal. He who neglects the injunctions of the scriptures and acts according to his own will, attains neither success nor happiness nor the highest goal of emancipation. But he who neglects the commands of the scriptures and follows the promptings of passion does not attain perfection, happiness, or the final goal.


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16 24 भगवान तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ| ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 16.24 ||  Therefore, let the Sastra be your authority for determining what should be done and what should not be done. Knowing what is enjoined in the injunctions of the Sastra, you should perform work here. Therefore, the scripture is your authority as regards determining what should be done and what should not be done. After understanding your duty as presented by scriptural injunction, you ought to perform it here. Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act in this world. Therefore, by considering the scripture as your authority in determining what should be done and what should not be done, you should perform actions laid down by the regulations of the scriptures. Therefore, whenever there is doubt as to whether you should do something or not, let the scriptures guide your conduct. In the light of the scriptures, you should labor your whole life.


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17 1 अर्जुन ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः| तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः || 17.1 ||  Arjuna said, "Now, O Krsna, what is the position or basis of those who, despite leaving aside the injunction of the Sastra, still worship with faith? Is it Sattva, Rajas, or Tamas?" Arjuna said, But, O Krsna, what is the state of those who, endued with faith, perform sacrifices, distribute wealth, etc. in honour of gods and others, while ignoring the injunctions of the scriptures? Is it sattva, rajas, or tamas? Arjuna said, "What is the condition of those who, disregarding the injunctions of the scriptures, perform sacrifice with faith—is it Sattva, Rajas, or Tamas, O Krishna?" Arjuna said: "What is the state of those who remain faithful but neglect the scriptural injunctions—is it sattva, rajas, or tamas? O Krsna!" Arjuna asked, "My Lord, what is the condition of those who perform acts of sacrifice not according to the scriptures, but with implicit faith? Is it one of purity, passion, or ignorance?"


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17 2 भगवान त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा| सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु || 17.2 ||  The Lord said, "The faith of embodied beings is threefold, born of their own nature and constituted of Sattva, Rajas, and Tamas. Now, listen to me about it." The Blessed Lord said, "That faith of the embodied beings, born of their own nature, is threefold—born of sattva, rajas, and tamas. Hear about it." The Blessed Lord said, "There are threefold faiths inherent in the nature of the embodied: the sattvic (pure), the rajasic (passionate), and the tamasic (dark). Hear of them." The Bhagavat said, "The faith of the embodied persons is born of their nature and is of three kinds [viz.]: that which is made of Sattva; that which is made of Rajas; and that which is made of Tamas. Listen about them." Lord Shri Krishna replied: Man has an inherent faith in one or another of the qualities—purity, passion, and ignorance. Now, listen.


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17 3 भगवान सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत| श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः || 17.3 ||  O Arjuna, the faith of everyone is in accordance with their inner organ (Antahkarana). Each person consists of faith; whatever their faith is, that is who they are. O scion of the Bharata dynasty, the faith of all beings is in accordance with their minds. This person is composed of faith as the dominant factor. He is indeed what his faith is. The faith of each is in accordance with their nature, O Arjuna. People consist of their faith; as a person's faith is, so are they. Corresponding to one's own sattva, O descendant of Bharata, everybody has faith. The person predominantly consists of faith. Whatever one has faith in, that he becomes certainly. Every person's faith conforms to their nature. By nature, they are full of faith. They are, in fact, what their faith makes them.


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17 4 भगवान यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः| प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः || 17.4 ||  The sattvic types worship the gods; the rajasic types worship yaksas and rakshasas; and the others, the tamasic types, worship the departed ancestors and hosts of bhutas. Those with sattva quality worship the gods; those with rajas, the demigods and demons; and those with tamas, ghosts and hosts of spirits. The sattvic, or pure, men worship the gods; the rajasic, or passionate, worship the yakshas and rakshasas; the others, the tamasic or deluded people, worship ghosts and hosts of nature-spirits. The men of the Sattva strand perform sacrifices intending for the gods; the men of the Rajas strand do so for the spirits and demons; and the men of the Tamas strand perform sacrifices intending for the imps, the dead, and the ghosts. The pure worship the true God; the passionate, the powers of wealth and magic; the ignorant, the spirits of the dead and lower orders of nature.


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17 5 भगवान अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः| दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः || 17.5 ||  Those men who practice terrible austerities not enjoined by the scriptures, given to ostentation and conceit, and prompted by the force of sensual desires and passions; Those persons who, given to ostentation and pride, and possessed of passion, attachment, and strength, undertake severe austerities not sanctioned by the scriptures; Those men who practice terrific austerities not prescribed by the scriptures, given to hypocrisy and egoism, driven by the force of lust and attachment. Those men who practise terrible austerities not as enjoined in the scriptures, who are bound by hypocrisy and conceit, and are impelled by the force of passion for desired objects; Those who practice austerities not commanded by scripture, who are enslaved to hypocrisy and egotism, who are carried away by the fury of desire and passion,


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17 6 भगवान कर्षयन्तः शरीरस्थं भूतग्राममचेतसः| मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 17.6 ||  These foolish men, who torture the group of elements in their bodies and Me, who dwell within the body—know them to be demoniacal in their resolves. (And those who,) being non-discriminating, torture all the organs in the body as well as even Me who reside in the body—know them to be possessed of demoniacal conviction. Know thou these to be of demonical resolves, senselessly torturing all the elements in the body and Me who dwell in the body. Those who unintelligently emaciate the conglomeration of elements in their physical body and emaciate Me, dwelling within the physical body—know them to be of a demoniac resolve. They are ignorant and torment the organs of the body, harassing Me who lives within. Know that they are devoted to evil.


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17 7 भगवान आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः| यज्ञस्तपस्तथा दानं तेषां भेदमिमं श्रृणु || 17.7 ||  Even the food that is dear to all is threefold; so too are sacrifices, austerities, and gifts. Listen to this distinction among them. Food, which is dear to all, is of three kinds; likewise, sacrifices, austerity, and charity are also of three kinds. Listen to this classification of them. The food that is dear to each is threefold, as well as sacrifice, austerity, and almsgiving. Hear the distinction of these. Further, the food which is dear to all is of three kinds. So too are their sacrifice, austerity, and charity. Listen to this distinction of them. The food that people enjoy is also threefold, like the ways of sacrifice, austerity, and almsgiving. Listen to the distinction.


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17 8 भगवान आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः| रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः || 17.8 ||  Foods that promote longevity, intellectual alertness, strength, health, pleasure, and happiness, and those that are sweet, oily, substantial, and agreeable, are dear to sattvic men. Foods that augment life, firmness of mind, strength, health, happiness, and delight, and which are succulent, oleaginous, substantial, and agreeable, are dear to one endowed with sattva. The foods that increase life, purity, strength, health, joy, and cheerfulness (good appetite), which are savory, oily, substantial, and agreeable, are dear to the Sattvic (pure) people. The foods that increase life, energy, strength, good health, happiness, and satisfaction; which are delicious, soft, substantial, and pleasant to the heart (stomach); they are dear to the men of the Sattva strand. The foods that prolong life, increase purity, vigour, health, cheerfulness, and happiness are those that are delicious, soothing, substantial, and agreeable; these are loved by the pure.


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17 9 भगवान कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः| आहारा राजसस्येष्टा दुःखशोकामयप्रदाः || 17.9 ||  Foods that are bitter, sour, very salty, excessively heating, highly pungent, dry, and burning are all dear to Rajasika men; they cause pain, sorrow, and disease. Foods that are bitter, sour, salty, very hot, pungent, dry, and burning, producing pain, sorrow, and disease, are dear to one who has rajas. The foods that are bitter, sour, salty, overly hot, pungent, dry, and burning are liked by the Rajasic and are productive of pain, grief, and disease. The foods killed by men of the Rajas strand are those that are bitter, sour, salty, very hot, harsh, dry, and burning; and which cause pain, grief, and disease. Those in whom passion is dominant like foods that are bitter, sour, salty, overly hot, pungent, dry, and burning. These produce unhappiness, repentance, and disease.


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17 10 भगवान यातयामं गतरसं पूति पर्युषितं च यत्| उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 17.10 ||  That food which is stale, tasteless, putrid, decayed, rejected, unclean, is dear to those of a Tamasic nature. Food that is not properly cooked, lacking in essence, putrid and stale, as well as that which is unfit for sacrifice, is dear to one possessed of tamas. That which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic. What is old, tasteless, foul-smelling, and stale; what is also left over after eating, and is impure - such food is dear to the men of Tamas (Strand). The ignorant love food that is stale, not nourishing, putrid, and corrupt; the leftovers of others, and unclean.


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17 11 भगवान अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते| यष्टव्यमेवेति मनः समाधाय स सात्त्विकः || 17.11 ||  The sacrifice (worship) marked by Sattva is what is offered by those who desire no fruit and have the conviction that it should be performed as prescribed in the scriptures. That sacrifice which is in accordance with the injunctions, performed by persons who do not hanker after results, and with the mental conviction that it is surely obligatory, is done through sattva. That sacrifice which is offered by men without desire for reward, as enjoined by the ordinance (scripture), with a firm faith that doing so is their duty, is Sattvic or pure. That sacrifice of the Sattva (Strand) is offered, as prescribed, by those who desire no reward, steadying their minds with the thought that it is simply something to be offered. Sacrifice is pure when it is offered by one who does not covet the fruit of it, when it is done according to the commands of scripture, and with implicit faith that the sacrifice is a duty.


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17 12 भगवान अभिसंधाय तु फलं दम्भार्थमपि चैव यत्| इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 17.12 ||  But that sacrifice which is offered with the intention of gaining a reward and for the sake of show, know it, O Arjuna, to be Rajasic. But that sacrifice which is performed with an aim for a result, as well as for show—know that sacrifice to be done through rajas, O greatest among the descendants of Bharata. The sacrifice that is offered, O Arjuna, seeking a reward and for show, know that to be a Rajasic Yajna. What is offered aiming at fruit and also only for the sake of display—know that sacrifice to be of the Rajas strand and to be transitory and impermanent. Sacrifice which is performed for the sake of its results, or for self-glorification - that, O best of Aryans, is the product of passion.


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17 13 भगवान विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्| श्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 17.13 ||  That sacrifice which is devoid of authority, which uses offerings not sanctioned by the Sastras, which is performed without recitation of hymns and devoid of gifts and faith - that, they say, is marked by Tamas. They declare that sacrifice as 'done through tamas' which is contrary to injunction, in which no food is distributed, in which no mantras are used, in which no offerings are made to priests, and which is devoid of faith. They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, and which is devoid of mantras, gifts, and faith. They declare that sacrifice to be of the Tamas (Strand) which is devoid of scriptural injunction, in which there is no recitation of Vedic hymns, where no food and sacrificial fee are distributed, and which is completely devoid of faith. Sacrifice that is contrary to scriptural command, that is unaccompanied by prayers or gifts of food or money, and is without faith—that is the product of ignorance.


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17 14 भगवान देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्| ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 17.14 ||  Worshiping the gods, the twice-born, the preceptors, the enlightened ones, practicing purity, uprightness, continence, and non-injury—these are called austerity of the body. The worship of gods, twice-borns, venerable persons, and the wise; purity, straightforwardness, celibacy, and non-injury—these are said to be bodily austerities. Worship of the gods, the twice-born, the teachers, and the wise; purity, straightforwardness, celibacy, and non-injury are all called the austerities of the body. The worship of the gods, the twice-born, the elders, and the wise; purity, honesty, continence, and harmlessness—all this is said to be bodily austerity. Worship of God and the Master; respect for the preacher and the philosopher; purity, rectitude, continence, and harmlessness—all of these constitute physical austerity.


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17 15 भगवान अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्| स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15 ||  Speech that causes no shock, is true, pleasant, and beneficial, and also the practice of reciting scriptures, is called the austerity of speech. That speech which causes no pain, which is true, agreeable, and beneficial; as well as the practice of studying the scriptures—is said to be the austerity of speech. Speech that causes no excitement, is truthful, pleasant, and beneficial; the practice of studying the Vedas is called austerity of speech. The unoffending speech which is true, pleasant, and beneficial; as well as the practice of regular recitation of the Vedas—all this is said to be an austerity of the speech-sense. Speech that hurts no one, that is true, pleasant to listen to, and beneficial, and the constant study of the scriptures—this is austerity of speech.


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17 16 भगवान मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः| भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 17.16 ||  Serenity of mind, benevolence, silence, self-control, and purity of mind—these are known as austerity of the mind. Tranquility of mind, gentleness, reticence, withdrawal of the mind, purity of heart—these are what are called mental austerities. Serenity of mind, good-heartedness, self-control, and purity of nature—this is called mental austerity. The serenity of mind, the stillness, the taciturnity, the self-control, the purity of thought—all this is called mental austerity. Serenity, kindness, silence, self-control, and purity—these are the austerities of the mind.


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17 17 भगवान श्रद्धया परया तप्तं तपस्तत्ित्रविधं नरैः| अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते || 17.17 ||  The threefold austerity, practiced with supreme faith by men who desire no fruit and are devoted—they call it austerity of Sattva. When that threefold austerity is undertaken with supreme faith by people who do not hanker after results and are self-controlled, they speak of it as being born of sattva. This threefold austerity, practiced by steadfast men, with the utmost faith, desiring no reward, is called Sattvic. This three-fold austerity, observed with best faith, by men who are masters of Yoga and have no desire for its fruits—they call it to be of the Sattva. These threefold austerities, performed with faith and without thought of reward, can truly be considered pure.


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17 18 भगवान सत्कारमानपूजार्थं तपो दम्भेन चैव यत्| क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 17.18 ||  That austerity, practiced with ostentation for the sake of gaining respect, praise, and reverence, is here said to be Rajasa. It is unsteady and impermanent. That austerity which is undertaken for earning a name, being honored and worshipped, and also ostentatiously—that is spoken of as born of rajas, belonging to this world, uncertain, and transitory. The austerity that is practiced with the aim of gaining good reception, honor, and worship, and with hypocrisy, is said to be Rajasic, unstable, and transient. The austerity that is practiced for gaining respect, honor, and reverence, and with sheer show—that is called here [austerity] of the Rajas, and it is unstable and impermanent. Austerity coupled with hypocrisy, or performed for the sake of self-glorification, popularity, or vanity, comes from passion, and its result is always uncertain and temporary.


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17 19 भगवान मूढग्राहेणात्मनो यत्पीडया क्रियते तपः| परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 17.19 ||  That austerity which is practised from deluded notions by means of self-torture or to injure another is said to be Tamasika. That austerity which is undertaken with a foolish intent, causing pain to oneself or for the destruction of others, is said to be born of tamas. That austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be of the Tamasic nature. What austerity is practised with foolish obstinacy and self-torture only in order to destroy others—that is declared to be of the Tamas. Austerity done under delusion, and accompanied with sorcery or the infliction of pain upon oneself or another, may be assumed to spring from ignorance.


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17 20 भगवान दातव्यमिति यद्दानं दीयतेऽनुपकारिणे| देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 17.20 ||  Gifts given with the feeling that it is one's own duty to give, to one who makes no return, at the proper place and time to the deserving person—that is said to be sattvika. That gift is referred to as born of sattva which is given with the idea that it should be given, to one who will not serve in return, at the right place, right time, and to the right person. That gift which is given to one who does nothing in return, knowing it to be a duty to give in a suitable place and time to a worthy person, is held to be Sattvic. A gift that is given with the thought that 'one must give' and is given in an appropriate place and at the right time to a worthy person who is unable to repay—that gift is considered to be of the Sattva. The gift that is given without thought of recompense, believing it should be made, in an appropriate place, at an opportune time, and to a deserving person—such a gift is pure.


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17 21 भगवान यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः| दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 17.21 ||  But that which is given as a consideration for something received or in expectation of a future reward, or grudgingly, is called a Rajasika gift. But the gift which is given expecting reciprocation, or with a desire for its result, and grudgingly, is considered to be born of rajas. And, that gift which is given with the intention of receiving something in return, or expecting a reward, or begrudgingly, is considered to be Rajasic. But what is given in return for a favor, or with the expectation of a reward, and which is done with much agitation—that gift is said to be of the Rajas. That which is given for the sake of the results it will produce, or with the hope of recompense, or grudgingly—that may truly be said to be the outcome of passion.


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17 22 भगवान अदेशकाले यद्दानमपात्रेभ्यश्च दीयते| असत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 17.22 ||  That gift which is given at the wrong place, wrong time, to an unworthy recipient, without due respect and with contempt, is called the gift of a Tamasa nature. The gift which is made at an inappropriate place and time, and to undeserving persons, without proper respect and with disdain, is declared to be born of tamas. The gift that is given in the wrong place and at the wrong time, to unworthy persons, without respect or with insult, is declared to be of a Tamasic nature. The gift which is given at an inappropriate place, time, and to unworthy persons, and which is converted into a bad act and is disrespected—that is declared to be of the Tamas. And that which is given at an inappropriate place or time or to one who is undeserving, or with disrespect or contempt - such a gift is the result of ignorance.


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17 23 भगवान तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः| ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा || 17.23 ||  Om, Tat, Sat—thus, Brahman is denoted by this threefold expression. In the past, Brahmanas, the Vedas, and sacrifices were ordained in association with these. "Om-tat-sat" - this is considered to be the threefold designation of Brahman. The Brahmanas, Vedas, and sacrifices were ordained by that in days of yore. "Om Tat Sat": This has been declared to be the triple designation of Brahman. By that, the Brahmanas, the Vedas, and the sacrifices were created formerly. OM TAT SAT: This is held to be the three-fold indication of Brahman. Through this, the Vedas and sacrifices were fashioned by Brahma in the past. Om Tat Sat is the triple designation of the Eternal Spirit, by which the Vedic Scriptures, ceremonials, and sacrifices were ordained of old.


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17 24 भगवान तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः| प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् || 17.24 ||  Therefore, the Veda-enjoined sacrificial acts, gifts, and austerities, expounded by the Vedas, or those belonging to the first three stations, are always begun after pronouncing Om at the beginning. Therefore, acts of sacrifice, charity, and austerity, as prescribed through injunctions, of those who study and expound the Vedas, always commence after uttering the syllable ‘Om’. Therefore, with the utterance of "Om," the acts of sacrifice, gift, and austerity, as enjoined in the scriptures, are always begun by the students of Brahman. Therefore, the scripture-prescribed acts of sacrifice, gift, and austerity of those who are habituated to having Brahman-discourses invariably commence with the utterance of OM. Therefore, all acts of sacrifice, gifts, and austerities prescribed by the scriptures are always begun by those who understand the Spirit with the word "Om."


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17 25 भगवान तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः| दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभि: || 17.25 ||  Acts of sacrifice, austerity, and various gifts are performed without aiming at a reward by those who seek release, after pronouncing Tat. After uttering the word "tat," acts of sacrifice and austerity, as well as various acts of charity, are performed without regard for results by persons aspiring for liberation. Uttering "Tat," without aiming for the fruits, are the acts of sacrifice, austerity, and the various acts of gifts performed by those seeking liberation. With the utterance of TAT, and without aiming for the fruit, those who seek emancipation perform acts of sacrifice, austerity, and various acts of giving. Those who desire deliverance begin their acts of sacrifice, austerity, or gift with the word "Tat" (meaning "That"), without thought of reward.


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17 26 भगवान सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते| प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते || 17.26 ||  This term "Sat" is used in the sense of existence and goodness. And so also, O Arjuna, the word "Sat" is applied to an auspicious action. This word "sat" is used with regard to something coming into being and someone becoming good. Likewise, O son of Prtha, the word "sat" is used with regard to an auspicious rite. The word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act. In the sense of 'right' (or 'manifesting as being') and in the sense of 'proper' (or 'manifesting perfectly'), this word SAT is employed. Likewise, the word SAT is used with regard to the praiseworthy act; O son of Prtha! Sat' means Reality or the highest Good, and also, O Arjuna, it is used to denote an action of exceptional merit.


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17 27 भगवान यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते| कर्म चैव तदर्थीयं सदित्येवाभिधीयते || 17.27 ||  Devotion to sacrifice, austerity, and gifts is also referred to as Sat; and thus, any action for such purposes is known as Sat. And the steadfastness in sacrifice, austerity, and charity is spoken of as sat (good). And even the action meant for these is, indeed, called as sat. Steadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'. Steadfastness is performing sacrifice, austerity, and giving gifts; this act is hence justly called SAT. Conviction in sacrifice, austerity, and giving is also called Sat. So too, an action done only for the Lord's sake.


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17 28 भगवान अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्| असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 17.28 ||  Whatever offering or gift is made, whatever austerity is practiced, and whatever action is performed without faith, that is called Asat, O Arjuna. It is of no value here or hereafter. O son of Prtha, whatever is offered in sacrifice and given in charity, as also whatever austerity is undertaken or whatever is done without faith, is said to be of no avail. And it is of no consequence after death, nor here. Whatever is sacrificed, given, or performed, and whatever austerity is practiced without faith, it is called 'Asat', O Arjuna; it is of no value here or hereafter (after death). Without faith, whatever oblation is offered, whatever gift is made, whatever austerity is practiced, and whatever action is undertaken, that is called ASAT and it is of no avail after one's death or in this world. Whatever is done without faith, whether it be sacrifice, austerity, gift, or anything else, is called Asat (meaning "Unreal"), for it is the negation of Sat, O Arjuna! Such an act has no significance, here or hereafter.


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18 1 अर्जुन संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्| त्यागस्य च हृषीकेश पृथक्केशिनिषूदन || 18.1 ||  Arjuna said, "I desire to know the truth about renunciation and abnegation separately, O Krishna." Arjuna said, O mighty-armed Hrsikesa, O slayer of Kesi, I want to know separately the truth about sannyasa as well as about tyaga. Arjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi." Arjuna said, O Mighty-armed One! I desire to know, in detail, the distinctive nature of renunciation and relinquishment, O Hrsikesa! O Slayer of Kesin! Arjuna asked, "O Mighty One! I desire to know how relinquishment is distinguished from renunciation.


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18 2 भगवान काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः| सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः || 18.2 ||  The Lord said, "The sages hold that Sannyasa is the giving up of all works motivated by desire, and the wise declare Tyaga to be the abandonment of the fruits of all works. The Blessed Lord said, "The learned ones know sannyasa to be the giving up of actions done with a desire for reward. The adepts call the abandonment of the results of all works 'tyaga'." The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga." The Bhagavat said, "The seers understand the act of renouncing desire-motivated actions as renunciation; the experts declare the relinquishment of the fruits of all actions to be relinquishment." Lord Shri Krishna replied: The sages say that renunciation is forgoing an action that springs from desire, and relinquishing is the surrender of its fruit.


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18 3 भगवान त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः| यज्ञदानतपःकर्म न त्याज्यमिति चापरे || 18.3 ||  Some sages say that all actions should be abandoned as evil; others declare that works such as sacrifices, gifts, and austerities should not be abandoned. Some learned persons say that action, beset with evil as it is, should be abandoned, and others say that the practice of sacrifice, charity, and austerity should not be abandoned. Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished. Certain wise men declare that the harmful action should be relinquished, while others say that the actions of performing sacrifices, giving gifts, and observing austerities should not be relinquished. Some philosophers say that all action is evil and should be abandoned, whereas others maintain that acts of sacrifice, benevolence, and austerity should not be given up.


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18 4 भगवान निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम| त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः || 18.4 ||  Listen to My decision, O Arjuna, concerning abandonment; for abandonment is declared to be of three kinds. O the most excellent among the descendants of Bharata, hear from Me the firm conclusion regarding that tyaga. For, O greatest among men, tyaga has been clearly declared to be of three kinds. Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds. O best of Bharata's descendants! Listen to My considered view about relinquishing: Indeed, the act of relinquishing is rightly spoken to be threefold, O best among men! O best of Indians! Listen to my judgment regarding this problem. It has a threefold aspect.


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18 5 भगवान यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्| यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || 18.5 ||  (a) The acts of sacrifice, gifts, and austerities should not be relinquished; but should be performed...

(b) ...For sacrifices, gifts, and austerities are the means of purification for the wise. The practice of sacrifice, charity, and austerity should not be abandoned; it should certainly be undertaken. Sacrifice, charity, and austerity are indeed the purifiers of the wise. Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise. The actions of Vedic sacrifice, gift, and austerity should not be relinquished and they must necessarily be performed; for the men of wisdom, the Vedic sacrifice, gift, and austerity are the means of purification. Acts of sacrifice, benevolence, and austerity should not be given up, but should be performed, for they purify the aspiring soul.


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18 6 भगवान एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च| कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम् || 18.6 ||  It is My decided and final view that even these acts should be done, O Arjuna, with relinquishment of attachment and the forsaking of the fruits thereof. But even these actions must be undertaken by renouncing attachment and hankering for results. This is My firm and definitive conclusion, O Partha. But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction. Even these actions should be performed by relinquishing attachment and the fruits thereof; this is my considered best opinion, O son of Prtha! But they should be done with detachment and without thought of reward. This is my final judgement.


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18 7 भगवान नियतस्य तु संन्यासः कर्मणो नोपपद्यते| मोहात्तस्य परित्यागस्तामसः परिकीर्तितः || 18.7 ||  But the renunciation of obligatory acts is not proper; abandonment of these through delusion is declared to be of a Tamasic nature. Abandoning one's daily obligatory acts is not justifiable; giving up those through delusion is said to be rooted in tamas. Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic. The renunciation of the enjoined action does not make sense; and completely relinquishing it, out of ignorance, is proclaimed on all sides as an act of Tamas (Strand). It is not right to give up actions which are obligatory; and if they are misunderstood, it is the result of sheer ignorance.


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18 8 भगवान दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्| स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || 18.8 ||  He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment; however, he does not gain the fruit of such abandonment. Whatever action one may relinquish merely as being painful, out of fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acquire the fruits of renunciation. He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation. He who would, out of fear of bodily exertion, relinquish an action just because it is painful—that person, having thus made relinquishment an act of the Rajas (Strand), would not at all gain the fruit of that relinquishment. To avoid an action out of fear of physical suffering, as it is likely to be painful, is to act out of passion, and the benefit of renunciation will not be gained.


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18 9 भगवान कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन| सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः || 18.9 ||  When actions are performed as they ought to be done, O Arjuna, renouncing attachment and the results thereof, such abandonment is regarded as Sattvika. Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the results as well—that renunciation is considered to be based on sattva. Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure). "This is a thing to be performed" - just on that ground, whatever usual action is performed, relinquishing attachment and also fruit - that act of relinquishment is deemed to be of the Sattva (strand). He who performs an obligatory action, believing it to be a duty that ought to be done, without any personal desire to do the act or to receive any return—such renunciation is pure.


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18 10 भगवान न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते| त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः || 18.10 ||  One who has abandoned, imbued with Sattva, wise, and whose doubts have been dispelled—such a person neither hates disagreeable acts nor clings to agreeable ones. The man of renunciation, imbued with sattva, wise and free from doubts, does not hate unbecoming action, nor does he become attached to becoming activity. The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one. The man of renunciation, who is well-possessed of Sattva, is wise and has his doubts destroyed—he does not hate unskilled action and does not cling to skilled action. The wise man who has attained purity, whose doubts are resolved, who is filled with the spirit of self-abnegation, does not shy away from action due to its pain, nor does he crave it due to its pleasure.


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18 11 भगवान न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः| यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || 18.11 ||  For, it is impossible for one who has a body to completely abandon actions. But he who gives up the results of his works is called the one who has abandoned them. Since it is not possible for one who holds onto a body to give up actions entirely, therefore he who renounces the results of his actions is called a man of renunciation. Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation. Indeed, to relinquish actions entirely is not possible for a body-bearing one; but whoever relinquishes the fruits of actions, he is said to be a man of [true] relinquishment. But since those still in the body cannot entirely avoid action, in their case, the abandonment of the fruit of action is considered as complete renunciation.


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18 12 भगवान अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्| भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् || 18.12 ||  Undesirable, desirable, and mixed—thus, threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none accrues whatsoever. The threefold results of actions—the undesirable, the desirable, and the mixed—accrue after death to those who do not resort to renunciation, but never to those who resort to renunciation. The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do. The three-fold fruit of action—the undesired, the desired, and the mixed—accrues even after death to those who are not men of renunciation, but never to those who are men of renunciation. For those who cannot renounce all desires, the fruit of action hereafter is threefold—good, evil, and partly good and partly evil. But for him who has renounced, there is none.


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18 13 भगवान पञ्चैतानि महाबाहो कारणानि निबोध मे| सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् || 18.13 ||  Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta—the science of exact understanding of things—for the accomplishment of works. O mighty-armed one, learn from Me these five factors for the accomplishment of all actions, which have been spoken of in the Vedanta, in which actions terminate. Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions. O mighty-armed one! Learn from Me these five causes, declared in the conclusion of deliberations on proper knowledge, for the accomplishment of all actions. I will now tell you, O Mighty Man, the five causes that must come together, according to the final decision of philosophy, for an action to be accomplished.


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18 14 भगवान अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्| विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् || 18.14 ||  The seat of action, the agent, the various kinds of organs, the different and distinctive functions of vital air, and the fifth among these—Divinity—all these. The locus, the agent, the different kinds of organs, the many and varied activities, and the divine are the fifth here. The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth. The basis, the agent, the various instruments, the distinct activities of various kinds, and Destiny, which is the fifth factor, are all present. They have a body, a personality, physical organs, and manifold activities and destinies.


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18 15 भगवान शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः| न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः || 18.15 ||  For whatever action a person undertakes with their body, speech, and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes: Whatever action a person performs with their body, speech, and mind, whether it be just or its opposite, these five are the causes of it. Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes. O Arjuna! Whatever action is undertaken with the body, speech, or mind, whether it is lawful or otherwise, its factors are these five. Whatever action a person performs, whether by muscular effort, speech, or thought, and whether it be right or wrong, these five are the essential causes.


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18 16 भगवान तत्रैवं सति कर्तारमात्मानं केवलं तु यः| पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः || 18.16 ||  Therefore, he who, due to his uncultivated understanding, perceives only the self as the agent, he of wicked mind does not truly perceive. Therefore, anyone whose intellect is imperfect and perceives the Absolute Self as the agent, does not perceive properly and has a distorted intellect. Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see. But this being the case, whoever views himself as the sole agent due to their imperfect intellect—they, the defective-minded ones, do not view things rightly. But the fool, who, due to his immature judgment, supposes that it is his own Self alone that acts, perverts the truth and does not see rightly.


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18 17 भगवान यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते| हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते || 18.17 ||  He who is free from the notion of 'I am the doer,' and whose understanding is not tainted, does not slay, even though he slays all these men, nor is he bound. He who has no feeling of egoism, whose intellect is untainted, he does not kill, nor does he become bound—even by killing these creatures! He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action. He whose mental disposition is not dominated by the sense of 'I', and whose intellect is not stained—he, even if he slays these worlds, does not [really] slay any and is not fettered. He who has no pride and whose intellect is unalloyed by attachment, even though he kills these people, he does not kill them, and his act does not bind him.


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18 18 भगवान ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना| करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः || 18.18 ||  Knowledge, the object of knowledge, and the knower are the threefold incitements to action. The instrument, the act, and the agent are the threefold constituents of action. Knowledge, the object of knowledge, and the knower—these are the threefold inducements to action. The comprehension of actions comes under three heads: the instruments, the object, and the subject. Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action. The instrument of knowledge, the object of knowledge, and the knowing subject—the prompting in action, consisting of these threefold elements—is the proper grasping of action with threefold elements, namely, the instrument, the object, and the agent. Knowledge, the knower, and the object of knowledge are the three incentives to action; and the act, the actor, and the instrument are the threefold constituents.


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18 19 भगवान ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः| प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि || 18.19 ||  Knowledge, action, and agent are declared in the science of the Gunas to be of three kinds, according to the difference in the Gunas. Listen to them also as they are. Knowledge, action, and agent are stated in the teaching about the gunas to be only of three kinds, according to the differences of the gunas. Hear about them also as they are. Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly. The instrument of knowledge, the object, and the agent are just three kinds due to the differences in the strands—thus it is declared in enumerating the strands. You must also listen to these [from Me] as they are. The knowledge, the action, and the doer differ according to their qualities. Listen to this as well.


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18 20 भगवान सर्वभूतेषु येनैकं भावमव्ययमीक्षते| अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 18.20 ||  Know that knowledge to be sattvika, by which one sees in all beings an immutable existence, undivided even in the divided. Know that knowledge to originate from sattva, through which one sees a single, undecaying, undivided entity in all the diversified things. That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic. That instrument of knowledge, by means of which one perceives the singular, immutable existence in all beings, the unclassified among the classified ones—that you must know to be born of the Sattva (Strand). That knowledge which sees the One Indestructible in all beings, the One Indivisible in all separate lives, can be truly called Pure Knowledge.


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18 21 भगवान पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्| वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 18.21 ||  But that knowledge which sees all beings, due to their individual nature, as distinct entities—know that knowledge to be Rajasic. But know that knowledge to originate from rajas, which amidst all things apprehends the different entities of various kinds as distinct [as possessing distinct selves]. But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic. That instrument of knowledge, by means of which one considers the varied natures of different sorts in all beings as truly distinct—that is regarded to be of the Rajas strand. The knowledge that perceives the manifold existence in all beings as separate comes from passion.


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18 22 भगवान यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्| अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || 18.22 ||  But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not based on reason, and which is false and insignificant. But that (knowledge) is said to be born of tamas which is confined to one form as if it were all, which is irrational, unconcerned with truth, and trivial. But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic. That [instrument-of-knowledge], because of which one, not realizing the whole, gets indulged without reason in a particular activity, and which is unconcerned with the real nature of things and is insignificant—that is declared to be of the Tamas (Strand). But that which clings blindly to one idea as if it were all, without logic, truth, or insight, has its origin in darkness.


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18 23 भगवान नियतं सङ्गरहितमरागद्वेषतः कृतम्| अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || 18.23 ||  That obligatory act is said to be Sattvika, which is done without attachment, without desire or aversion, and by one who seeks no fruit. The daily obligatory action which is performed without attachment and without likes or dislikes, by one who does not hanker for rewards, is said to be born of sattva. An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic. The object that has been acquired with determination, without attachment and without desire or hatred, by one who does not crave to reap the fruit of their action - that is declared to be of the Sattva (Strand). An obligatory action done by one who is disinterested, who neither likes nor dislikes it, and gives no thought to the consequences that may follow, such an action is Pure.


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18 24 भगवान यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः| क्रियते बहुलायासं तद्राजसमुदाहृतम् || 18.24 ||  But that act is said to be Rajasic, which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism. But that action is said to be born of rajas which is done by one desirous of results or by one who is egotistical, and which is highly strenuous. But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate). The object which is abundant in afflictions and which is further desired by one who craves to attain the desired thing with the feeling of 'I'—that is considered to be of the Rajas (Strand). But even though an action involves the most strenuous endeavor, yet if the doer is seeking to gratify their desires and is filled with personal vanity, it may be assumed to originate in passion.


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18 25 भगवान अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्| मोहादारभ्यते कर्म यत्तत्तामसमुच्यते || 18.25 ||  That act is said to be Tamasika which is undertaken through delusion, without regard to consequences, loss, injury, and one's own capacity. That action is said to be born of tamas which is undertaken out of delusion, without consideration of its consequences, loss, harm, and ability. That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark). The object which is gained, due to ignorance, without considering the result, the loss, the injury to others, and one's own strength—that is declared to be of the Tamas (Strand). An action undertaken through delusion, with no regard to the spiritual implications, the capacity of the doer, or the potential harm that may follow, is assumed to be a product of ignorance.


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18 26 भगवान मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः| सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || 18.26 ||  That agent is said to be Sattvika, who is free from attachment, who does not boast of himself, who is endowed with steadiness and zeal, and who is unaffected by success and failure. [Ast. introduces this verse with 'Idanim kartrbhedah ucyate, Now is being stated the distinctions among the agents.'-Tr.] The agent who is free from attachment [Attachment to results or the idea of agentship.], not egotistical, endowed with fortitude and diligence, and unperturbed by success and failure is said to be possessed of sattva. An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature. The agent who is free from attachment, who does not make any speech of egoism, who is full of contentment and enthusiasm, and who does not change mentally in success or failure—that agent is said to be of the Sattva nature. But when a person has no sentiment or ego, when they possess courage and confidence, not caring whether they succeed or fail, then their action arises from purity.


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18 27 भगवान रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः| हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः || 18.27 ||  That doer is called Rajasika who is passionate, who seeks the fruits of his actions, who is greedy, harmful, and impure, and who is swayed by delight and grief. The agent who has attachment, who is desirous of the results of actions, covetous, cruel by nature, unclean, and subject to joy and sorrow, is declared to be possessed of rajas. Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic. The agent, who is a man of passion, who craves the fruit of his actions, and is avaricious; who is injurious by nature, impure, and is overpowered by joy and grief—that agent is proclaimed to be of the Rajas (Strand). In one who is impulsive, greedy, looking for reward, violent, impure, and torn between joy and sorrow, it may be assumed that Passion is predominant.


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18 28 भगवान अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः| विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 18.28 ||  That doer is said to be Tamasika who is unqualified, unrefined, obstinate, depraved, dishonest, indolent, despondent, and lethargic. The agent who is unsteady, naive, inflexible, deceitful, wicked, lazy, sullen, and procrastinating is said to be possessed of tamas. Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic. The agent who does not exert is vulgar, obstinate, and deceitful; they are a man of wickedness and are lazy, sorrowful, and procrastinating—such an agent is said to be of the Tamas strand. While he whose purpose is weak, who is low-minded, stubborn, dishonest, malicious, lazy, despondent, and procrastinating—he may be assumed to be in darkness.


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18 29 भगवान बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु| प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || 18.29 ||  Hear now, O Arjuna, the threefold division of Buddhi (reason) and Dhrti (fortitude) according to the Gunas, to be fully and severally set forth. O Dhananjaya, listen to the classification of the intellect and fortitude, which is threefold according to the gunas, while it is being stated in detail and separately. Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna. You must listen to Me as I expound the three-fold division of the intellect and content, both completely and individually, based on the Strands, O Dhananjaya! Reason and conviction are threefold, according to the quality that is dominant. I will explain them fully and separately, O Arjuna!


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18 30 भगवान प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये| बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी || 18.30 ||  That Buddhi, O Arjuna, which knows activity and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and release—that Buddhi is Sattvika. O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, as well as bondage and freedom. The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna. The intellect which knows the activity and the cessation from activity, the proper and improper actions, the fear and non-fear, and the bondage and emancipation—that intellect is considered to be of the Sattva (Strand). That intellect which understands the creation and dissolution of life, what actions should be done and what not, which discriminates between fear and fearlessness, bondage and deliverance, is Pure.


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18 31 भगवान यया धर्ममधर्मं च कार्यं चाकार्यमेव च| अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी || 18.31 ||  The Buddhi that gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what should be done and what should not be done, O Arjuna, is Rajasic. O Partha, that intellect is born of rajas with which one wrongly understands virtue and vice, as well as what ought to be done and ought not to be done. That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate). The intellect, by means of which one decides incorrectly between the righteous and the unrighteous, and what is a proper action and an improper one—that intellect is of the Rajas, O son of Prtha! The intellect that does not understand what is right and wrong, and what should be done and not done, is under the sway of Passion.


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18 32 भगवान अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता| सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी || 18.32 ||  That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and reverses every value, is Tamasika. O Partha, that intellect is born of tamas which, being covered by darkness, considers vice as virtue, and indeed perceives all things contrary to what they are. That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark). The intellect which, containing darkness (ignorance), conceives the unrighteous one as righteous and all things topsy-turvy—that intellect is deemed to be of the Tamas (Strand). And that which, shrouded in Ignorance, thinks wrong to be right, and sees everything perversely, O Arjuna, that intellect is ruled by Darkness.


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18 33 भगवान धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः| योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी || 18.33 ||  That fortitude, by which one maintains the unwavering activities of the mind and vital force, and these sense-organs, through yoga—that fortitude is of the nature of sattva. O Partha, the firmness that is unfailing through concentration, with which one restrains the functions of the mind, vital forces, and the organs—that firmness is born of sattva. The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure). The unfailing content, by which one restrains, through Yoga, the activities of the mind, the living breath, and the senses, is considered to be of the Sattva (strand). The conviction and steady concentration with which the mind, the energy, and the senses are controlled—O Arjuna!—are the result of purity.


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18 34 भगवान यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन| प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी || 18.34 ||  That dhṛti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment and holds fast to duty, desire, and wealth—that dhṛti is rajasika. But, O Partha, the steadfastness with which one holds on to righteousness, covetable things, and wealth, desiring their fruits as the occasion for each arises, that steadfastness is born of rajas. But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate). O Arjuna! The contentment by which one restrains one's bounden duty, pleasure, and wealth, and consequently desires the fruits of action—that contentment is of the Rajas strand, O son of Prtha! The conviction that always holds fast to rituals, self-interest, and wealth for the sake of what they may bring forth comes from passion.


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18 35 भगवान यया स्वप्नं भयं शोकं विषादं मदमेव च| न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी || 18.35 ||  That Dhrti, by which a foolish person does not give up sleep, fear, grief, depression, and passion, O Arjuna, is of the nature of Tamas. That firmness is considered to be born of tamas, due to which a person with a corrupt intellect does not give up sleep, fear, sorrow, despondency, as well as sensuality. That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic. The contentment where a foolish man does not give up his sleep, fear, grief, despondency, and arrogance—that contentment is deemed to be of the Tamas (Strand). And that which clings perversely to false idealism, fear, grief, despair, and vanity is the product of ignorance.


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18 36 भगवान सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ| अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति || 18.36 ||  Now hear from Me, O Arjuna, the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain. Now hear from Me, O scion of the Bharata dynasty, as regards the three kinds of joy: That in which one delights due to habit, and certainly attains the cessation of sorrows; [S. and S.S. take the second line of this verse along with the next verse referring to sattvika happiness.-Tr.] And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain. O best among the Bharatas! Now, you must also listen to Me about the three-fold happiness, wherein one delights in practice and attains the end of suffering. Hear further the three kinds of pleasure. That which increases day by day delivers one from misery.


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18 37 भगवान यत्तदग्रे विषमिव परिणामेऽमृतोपमम्| तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 18.37 ||  That which, at first, is like a poison but becomes like an elixir in the end, born from the serene state of mind focused on the Self—such pleasure is said to be Sattvika. That which is like poison in the beginning, but is likened to nectar in the end, and which arises from the purity of one's intellect—that joy is spoken of as born of sattva. That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization. [The happiness] which is like poison in the moment but is like nectar in the result—that happiness, born of serenity of the soul and intellect, you must know to be of the sattva (strand). Which at first seems like poison but afterwards acts like nectar—that pleasure is pure, for it is born of wisdom.


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18 38 भगवान विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्| परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 18.38 ||  That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasic. That joy is referred to as born of rajas, which, arising from the contact of the organs and their objects, is like nectar in the beginning but like poison in the end. That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic. [The happiness] which is like nectar at its due time due to the contact between the senses and sense-objects; but which is like poison at the time of its result—that is considered to be of the Rajas (Strand). That which, at first, is like nectar, as the senses revel in their objects, but in the end acts like poison—that pleasure arises from Passion.


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18 39 भगवान यदग्रे चानुबन्धे च सुखं मोहनमात्मनः| निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 18.39 ||  That pleasure which, at the beginning and end, deludes the self, through sleep, sloth, and error, is declared to be tamasic. That joy is said to be born of tamas, which, both in the beginning and in the end, is delusive to oneself and arises from sleep, laziness, and inadvertence. That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic. The happiness that, both initially and subsequently, is of the nature of deluding the Self; and which results from sleep, indolence, and heedlessness—that is stated to be of the Tamas (Strand). While the pleasure that drugs the senses from start to finish, which springs from indolence, lethargy, and folly—that pleasure flows from Ignorance.


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18 40 भगवान न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः| सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः || 18.40 ||  There is no creature, on earth or among the gods in heaven, that is exempt from these three Gunas born of Prakrti. There is no entity in the world, nor among the gods in heaven, that can be free from these three gunas born of Nature. There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature. Whether on earth or among the gods in heaven, there is not a single being that is free from these three strands born of material nature. There is nothing anywhere on earth or in the higher worlds that is free from the three Qualities, for they are born of Nature.


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18 41 भगवान ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप| कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः || 18.41 ||  The duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras are clearly divided, O Arjuna, according to their Gunas, born of their nature. O scorcher of enemies, the duties of the Brahmanas, Ksatriyas, Vaisyas, and Sudras have been fully classified according to the gunas born from Nature. Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature. The duties of the Brahmanas, the Kshatriyas, the Vaishyas, and the Shudras are properly classified according to the qualities that are the sources of their nature, O scorcher of foes! O Arjuna! The duties of spiritual teachers, the soldiers, the traders, and the servants have all been fixed according to the dominant quality in their nature.


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18 42 भगवान शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च| ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 18.42 ||  The control of the senses and mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith—all these constitute the duty of a Brahmana, born of his inherent nature. The natural duties of the Brahmanas are the control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, knowledge, as well as wisdom [Knowledge refers to the understanding of subjects presented by the scriptures; wisdom means making them matters of one's own experience.], and faith. Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature. Quietude, self-control, purity, forbearance, straightforwardness, knowledge, wisdom, and faith in another world are the duties of the Brahmanas, born of their nature. Serenity, self-restraint, austerity, purity, forgiveness, uprightness, knowledge, wisdom, and faith in God—these constitute the duty of a spiritual teacher.


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18 43 भगवान शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्| दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 18.43 ||  Valor, invincibility, steadiness, dexterity, and not fleeing in battle, generosity, and regality are the duties of a Kshatriya, born of his inherent nature. The natural duties of the Ksatriyas are heroism, boldness, fortitude, capability, and not retreating from battle, generosity, and lordliness. Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature. Heroic deeds, fiery energy, firmness, dexterity, and also non-attachment form the duties of the Ksatriyas, born of their nature, in battle, giving gifts, and overlordship. Valor, glory, firmness, skill, generosity, steadiness in battle, and the ability to rule—these constitute the duty of a soldier. They flow from his own nature.


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18 44 भगवान कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्| परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 18.44 ||  Agriculture, cattle-breeding, and trade are the duties of the Vaisya, born of their nature. And the duty of a Sudra is one of service, born of their nature. The natural duties of the Vaisyas are agriculture, cattle-rearing, and trading. The natural duty of the Sudras, too, is in the form of service. Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature. Ploughing, tending to cattle, and trading are the actions of the Vaisyas, born of their nature. The action of service is of the Sudras, born of their nature. Agriculture, the protection of cows, and trade are the duties of a trader, in accordance with his nature. The duty of a servant is to serve, which also agrees with his nature.


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18 45 भगवान स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः| स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु || 18.45 ||  Devoting oneself to one's duty, one attains perfection. Hear now how one devoted to their own duty attains perfection. Being devoted to his own duty, one attains complete success. Hear how one devoted to their own duty achieves success. Each person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now. A person, devoted to their own respective action, attains success. How one attains success through devotion to their own action, that you must hear from Me. Perfection is attained when one diligently attends to their duty. Listen, and I will tell you how it is attained by one who always minds their own duty.


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18 46 भगवान यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्| स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः || 18.46 ||  From whom all beings arise and by whom all this is pervaded—by worshipping Him with one's own duty, one reaches perfection. A human being achieves success by adoring, through his own duties, Him from whom is the origin of creatures and by whom all this is pervaded. He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection. From whence the activities of the beings arise, and by which this universe is pervaded—worshipping That by one's own prescribed action, one attains success. One reaches perfection by dedicating their actions to God, Who is the source of all being and fills everything.


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18 47 भगवान श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्| स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् || 18.47 ||  Better is one's own duty, though ill done, than the duty of another, though well-performed. When one does the duty ordained by their own nature, they incur no stain. One's own duty, though defective, is superior to another's duty well performed. By performing a duty according to one's own nature, one does not incur sin. Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin. Better is one's own prescribed duties, born of one's nature, even though it is devoid of excellence, than another's duty well executed; the doer of duty, dependent on one's own nature, does not incur sin. It is better to do one's own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never commits a sin.


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18 48 भगवान सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्| सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः || 18.48 ||  One should not relinquish one's work, O Arjuna, though it may be imperfect; for, all endeavors are enveloped by imperfections as fire is by smoke. O son of Kunti, one should not give up the duty to which one is born, even though it be imperfect. For all undertakings are surrounded by evil, as fire is with smoke. One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke. O son of Kunti! One should not give up their nature-born duty, even if it appears to be defective. For, all beginnings are enveloped by harm, just as fire is by smoke. The duty that falls to one's lot of its own accord should not be abandoned, though it may have its defects. All acts are marred by defects, just as fire is obscured by smoke.


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18 49 भगवान असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः| नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति || 18.49 ||  He whose understanding is unattached on all sides, whose self is controlled, who is free from desires—he attains the supreme perfection transcending all activity through renunciation. He whose intellect remains unattached to everything, who has conquered his internal organs and is desireless, attains through monasticism the supreme perfection consisting of the state of one free from duties. He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation. He, whose mind entertains no attachment to anything, who is self-controlled and is free from craving—he attains, by means of renunciation, the supreme success of actionlessness. He whose mind is entirely detached, who has conquered himself, and whose desires have vanished, reaches that stage of perfect freedom through his renunciation, where action completes itself and leaves no seed.


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18 50 भगवान सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे| समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा || 18.50 ||  Learn from me, O Arjuna, in brief how one who has attained perfection attains the Brahman—the supreme consummation of knowledge. Understand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of knowledge. Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge. Having attained success, how one attains Brahman—an attainment which is confirmed to be the final beatitude of true knowledge—that you must learn from Me briefly. I will now state briefly how one who has reached perfection finds the Eternal Spirit, the state of Supreme Wisdom.


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18 51 भगवान बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च| शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च || 18.51 ||  Endowed with a purified understanding, subduing the mind with steadiness, relinquishing sound and other objects of the senses and casting aside love and hate; Endowed with a pure intellect and controlling oneself with fortitude, one should reject the objects beginning from sound [sound, touch, form, color, taste, and smell - Tr.] and eliminate attachment and hatred. Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred. He who has attained a completely pure intellect by firmly controlling his mind and renouncing sense-objects, sound, and driving out desire and hatred; Guided always by pure reason, bravely restraining himself, renouncing the objects of sense and giving up attachment and hatred; he attains peace.


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18 52 भगवान विविक्तसेवी लघ्वाशी यतवाक्कायमानसः| ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः || 18.52 ||  Resorting to solitude, eating sparingly, restraining speech, body, and mind, ever engaged in the yoga of meditation and taking refuge in dispassion; One who resorts to solitude, eats sparingly, has control over their speech, body, and mind, for whom meditation and concentration are ever the highest duty, and who is possessed of dispassion; Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion. Who enjoys solitude, eats sparingly, has controlled their speech, body, and mind; who is devoted to the practice of meditation and yoga; and who has taken refuge in perpetual desirelessness; Enjoying solitude, being abstemious, having his body, mind, and speech under perfect control, and being absorbed in meditation, he becomes free—always filled with the spirit of renunciation.


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18 53 भगवान अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्| विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते || 18.53 ||  Forsaking egoism, power, pride, desire, wrath, and possessions, with no feeling of 'mine' and tranquil, he becomes worthy of the state of Brahman. Having discarded egotism, force, pride, desire, anger, and superfluous possessions, and being free from the idea of possession and serene, that person is fit for becoming Brahman. Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman. Relinquishing egotism, violence, pride, desire, wrath, and the sense of possession - he, the unselfish and calm one, is capable of becoming the Brahman. Having abandoned selfishness, power, arrogance, anger, and desire, possessing nothing of his own, and having attained peace, he is fit to join the Eternal Spirit.


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18 54 भगवान ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति| समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् || 18.54 ||  Having realized the state of Brahman, tranquil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me. One who has become Brahman and has attained the blissful Self does not grieve nor desire. Becoming the same towards all beings, he attains supreme devotion to Me. Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me. Having become the Brahman, the serene-minded one neither grieves nor rejoices; remaining equal to all beings, he gains the highest devotion to Me. When he unites with the Eternal and his soul knows the bliss of the Self, he feels no desire or regret, he regards all beings equally, and enjoys the blessing of supreme devotion to Me.


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18 55 भगवान भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः| ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 18.55 ||  Through devotion, he comes to know Me fully—who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me. Through devotion, he knows Me in reality, as to what and who I am. Then, having known Me truly, he enters into Me immediately afterward. By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme. Through devotion he comes to know of Me: Who I am and how, in fact, I am—having correctly known Me, he enters into Me. Then afterwards, By such devotion, he sees Me, who I am and what I am; and thus realizing the truth, he enters into My kingdom.


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18 56 भगवान सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः| मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् || 18.56 ||  Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable abode. Ever engaging in all actions, one to whom I am the refuge, attains the eternal, immutable state through my grace. Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being. Performing all his actions all the time and taking refuge in Me, he attains, through My grace, the eternal, changeless state. Relying on Me in all his actions and doing them for My sake, he attains, by My grace, eternal and unchangeable life.


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18 57 भगवान चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः| बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव || 18.57 ||  Surrender all your actions to Me with your mind, keep Me as your goal, and practice Buddhi-yoga, focusing your thoughts on Me always. Mentally surrendering all actions to Me and accepting Me as the supreme, keep your mind ever fixed on Me by resorting to the concentration of your intellect. Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me. Hence, O descendant of Bharata, renounce all actions in Me by your mind and take hold of the knowledge-Yoga. Always keep your thought-organ directed towards Me. Surrender your actions to Me, live in Me, focus your intellect on Me, and always think of Me.


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18 58 भगवान मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि| अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 18.58 ||  Focusing your thoughts on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you will perish. Having your mind fixed on Me, you will cross over all difficulties by My grace. If, however, you do not listen out of egotism, you will be destroyed. Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish. Having your thought-organ turned towards Me, you shall pass over all obstacles by My Grace. On the other hand, if you don't give up your sense of ego, you will not liberate yourself; instead, you will perish. Fix your mind on Me, and by My grace you will overcome the obstacles in your path. But if, misled by pride, you do not listen, then you will indeed be lost.


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18 59 भगवान यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे| मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति || 18.59 ||  If, in your self-conceit, you think, 'I will not fight,' your resolve is futile. Nature will compel you. Though you think 'I shall not fight', relying on egotism, this determination of yours is vain. Your nature will impel you! If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee. In case, holding fast to the sense of ego, you think, 'I shall not fight,' that resolve of yours will be useless. Your own natural condition will incite you to fight. If you in your vanity think of avoiding this fight, your will shall not be fulfilled, for Nature herself will compel you.


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18 60 भगवान स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा| कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् || 18.60 ||  O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now do not desire to do through delusion. Being bound by your own duty, born of nature, O son of Kunti, you will, being helpless, verily do that which you do not wish to do, owing to indiscretion. O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly. O son of Kunti! Being firmly bound by your own duty, born of your own nature, and thus not being independent, you would perform what you do not wish to do, due to your delusion. O Arjuna! Your duty binds you. It has arisen from your own nature, and that which you do not desire to do in your delusion, you will do that very thing. You are helpless.


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18 61 भगवान ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति| भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || 18.61 ||  The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, as if mounted on a wheel, by His power. O Arjuna, the Lord resides in the region of the hearts of all creatures, revolving through Maya all the creatures as though mounted on a machine! The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine. O Arjuna! This Lord dwells in the hearts of all beings, causing, by His trick of illusion, all beings to whirl round as if they are mounted on a revolving mechanical contrivance. God dwells in the hearts of all beings, O Arjuna! He causes them to revolve, as it were, on a wheel, by His mystic power.


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18 62 भगवान तमेव शरणं गच्छ सर्वभावेन भारत| तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् || 18.62 ||  Seek refuge in Him alone, O Arjuna, with the entirety of your being. By His grace, you shall find supreme peace and an eternal abode. Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace, you will attain supreme peace and the eternal abode. Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode. To Him alone, O descendant of Bharata, you must go for refuge with all your thoughts. Through My grace, you will attain success and the eternal abode. With all your strength, fly to Him and surrender yourself, and by His grace you will attain Supreme Peace and reach the Eternal Home.


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18 63 भगवान इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया| विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 18.63 ||  Thus, the knowledge, the mystery of mysteries, has been declared to you by Me. Reflecting on it fully, do as you will. To you I have imparted this knowledge, which is more secret than any secret. Ponder over this as a whole and do as you like. Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish. Thus, the path of wisdom, a better secret than all other secrets, has been expounded to you by Me; comprehend it fully and then act as you wish. Thus, I have revealed to you the truth, the mystery of mysteries. Having thought it over, you are free to act as you wish.


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18 64 भगवान सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः| इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् || 18.64 ||  Hear again My supreme word, the most secret of all; as I am exceedingly fond of you, I am telling you what is good for you. Listen again to My highest utterance, which is the most profound of all. Since you are ever dear to Me, I shall speak what is beneficial to you. Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good. Yet again, you must listen to My ultimate, supreme message—the highest secret of all. You are My dear one and have a firm intellect, so I shall tell you what is good for you. Listen to My last word once more, the deepest secret of all; you are My beloved, you are My friend, and I speak for your welfare.


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18 65 भगवान मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे || 18.65 ||  Focus your mind on Me. Be My devotee. Worship Me. Prostrate before Me. You will come to Me alone. I promise you truly; for you are dear to Me. Fix your mind on Me, be devoted to Me, offer sacrifices to Me, and bow down to Me. Thus, you will come to Me alone. I promise you this truth, for you are dear to Me. Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me. Fix your mind on Me; be devoted to Me; offer oblations to Me and bow down to Me; you will come to Me alone. I promise you this truly, for you are dear to Me. Dedicate yourself to Me, worship Me, sacrifice all for Me, prostrate yourself before Me, and you will surely come to Me. I truly pledge to you; you are My beloved.


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18 66 भगवान सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज| अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः || 18.66 ||  Relinquishing all Dharmas completely, seek Me alone for refuge. I will release you from all sins; grieve not. Abandon all forms of rites and duties, and take refuge in Me alone. I will free you from all sins; do not grieve. Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve. Abandon all attributes and come to Me as your only refuge; I will rescue you from all sins; do not be sorrowful. Give up your earthly duties, surrender yourself to Me alone. Do not be anxious; I will absolve you from all your sins.


