Sanskrit texts

Avadhoota Gita

2006-06-27T09:15:00.000-07:00

अवधूत गीता Avadhoota Gita

प्रथमोऽध्यायः Chapter 1

1	अवधूत गीता अथ प्रथमोऽध्यायः । ईश्वरानुग्रहादेव पुंसामद्वैतवासना । महद्भयपरित्राणाद्विप्राणामुपजायते ।। १।।	(1.1) Through the grace of God alone, the desire for non-duality arises in wise men to save them from great fear. Non-duality - monistic Consciousness, in which the knower, knowledge, and knowable - soul and God - become one; the highest realization of Divinity. Fear - The word "fear" includes also such states of mind as insecurity, despair, and grief, all of which arise from a consciousness of oneself as limited and separate from others and which therefore can be dispelled only by realizing oneself as the All.
2	येनेदं पूरितं सर्वमात्मनैवाअत्मनात्मनि । निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम् ।। २।।	(1.2) How shall I salute the formless Being, indivisible, auspicious and immutable, who fills all this with His Self and also fills the self with His Self? Salute - No form of greeting or worship is possible where there is no consciousness of distinction. Fills, etc. - The reality and substance of the so-called individual self is the Divine Self.
3	पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम् । कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः ।। ३।।	(1.3) The universe composed of the five elements is like water etc. in a mirage. Oh, to whom shall I make obeisance -I who am one and taintless? Five elements- earth, water, fire, air, and ether. According to most philosophical systems of India, these combine to constitute the phenomenal universe and are derived from God associated with maya or ignorance. The terms are not to be taken literally. Taintless - untouched by the slightest ignorance and hence absolutely pure. The word is often applied to the Self and God.
4	आत्मैव केवलं सर्वं भेदाभेदो न विद्यते । अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे ।। ४।।	(1.4) All is verily the absolute Self. Distinction and non-distinction do not exist. How can I say, "It exists; it does not exist"? I am filled with wonder! It - the universe.
5	वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च । अहमात्मा निराकारः सर्वव्यापी स्वभावतः ।। ५।।	(1.5) The essence and the whole of Vedanta is this Knowledge, this supreme Knowledge: That I am by nature the formless, all-pervasive Self.
6	यो वै सर्वात्मको देवो निष्कलो गगनोपमः । स्वभावनिर्मलः शुद्धः स एवायं न संशयः ।। ६।।	(1.6) There is no doubt that I am that God who is the Self of all; Pure, indivisible, like the sky. Naturally stainless.
7	अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः । सुखं दुःखं न जानामि कथं कस्यापि वर्तते ।। ७।।	(1.7) I indeed am immutable and infinite -of the form of pure Intelligence. I do not know how or in relation to whom joy and sorrow exist.
8	न मानसं कर्म शुभाशुभं मे न कायिकं कर्म शुभाशुभं मे । न वाचिकं कर्म शुभाशुभं मे ज्ञानामृतं शुद्धमतीन्द्रियोऽहम् ।। ८।।	(1.8) I have no mental activity, good or bad; I have no bodily function, good or bad; I have no verbal action, good or bad. I am the nectar of Knowledge -beyond the senses, pure.
9	मनो वै गगनाकारं मनो वै सर्वतोमुखम् । मनोऽतीतं मनः सर्वं न मनः परमार्थतः ।। ९।।	(1.9) The mind indeed is of the form of space. The mind indeed is omnifaced. The mind is the past. The mind is all. But in reality there is no mind. All - the phenomenal universe -including all time and space - cosmos. In reality - In the highest realization of the Spirit there is no mind.
10	अहमेकमिदं सर्वं व्योमातीतं निरन्तरम् । पश्यामि कथमात्मानं प्रत्यक्षं वा तिरोहितम् ।। १०।।	(1.10) I, the One only, am all this, beyond space and continuous. How can I see the Self as visible or hidden? Continuous - without the intervention of another substance; Therefore homogeneous and undifferentiated. Hidden - The question of the Self as being hidden or visible does not arise when one oneself is that Self.
11	त्वमेवमेकं हि कथं न बुध्यसे समं हि सर्वेषु विमृष्टमव्ययम् । सदोदितोऽसि त्वमखण्डितः प्रभो दिवा च नक्तं च कथं हि मन्यसे ।। ११।।	(1.11) Thus you are One. Why then do you not understand -that you are the unchangeable One, equally perceived in all? O mighty One, how can you, who are ever-shining, unrestricted, think of day and night? You - Dattatreya now addresses the disciple to whom he is imparting he highest truth. Night - There can be no perception of any time or condition in perfect Self-realization.
12	आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम् । अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम् ।। १२।।	(1.12) Know the Self always to be everywhere, one and unintercepted. I am the meditator and the highest object of meditation. Why do you divide the Indivisible? Unintercepted - See note on "Continuous," verse 10. Divide, etc. - Even the act of meditation is an expression of ignorance because it implies duality.
13	न जातो न मृतोऽसि त्वं न ते देहः कदाचन । सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः ।। १३।।	(1.13) You are not born nor do you die. At no time do you have a body. The scripture declares in many different ways - the well-known dictum: "All is Brahman."
14	स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा । इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत् ।। १४।।	(1.14) You are He who is exterior and interior. You are the auspicious One existing everywhere at all times. Why are you running hither and thither deluded, like an unclean spirit?
15	संयोगश्च वियोगश्च वर्तते न च ते न मे । न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम् ।। १५।।	(1.15) Union and separation exist in regard neither to you nor to me. There is no you, no me, nor is there this universe. All is verily the Self alone.
16	शब्दादिपञ्चकस्यास्य नैवासि त्वं न ते पुनः । त्वमेव परमं तत्त्वमतः किं परितप्यसे ।। १६।।	(1.16) You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you. You indeed are the supreme Reality. Why then do you suffer? Five. - The world appearance is composed of the five objects of sense: sight, sound, touch, taste, and smell, and is not in reality connected with the Self.
17	जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ । कथं रोदिषि रे वत्स नामरूपं न ते न मे ।। १७।।	(1.17) For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil. Why do you shed tears, my child? Neither you nor I have name and form.
18	अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत् । अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव ।। १८।।	(1.18) Oh mind, why do you wander about deluded, like an unclean spirit? Behold the Self indivisible. Be happy through renunciation of attachment.
19	त्वमेव तत्त्वं हि विकारवर्जितं निष्कम्पमेकं हि विमोक्षविग्रहम् । न ते च रागो ह्यथवा विरागः कथं हि सन्तप्यसि कामकामतः ।। १९।।	(1.19) You verily are Truth, devoid of change, motionless, one, of the nature of freedom. You have neither attachment nor aversion . Why do you suffer, seeking the objects of desires?
20	वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम् । अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः ।। २०।।	(1.20) All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere. Know me to be That.
21	साकारमनृतं विद्धि निराकारं निरन्तरम् । एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ।। २१।।	(1.21) Know that which has form to be false, that which is formless to be eternal. Through the instruction of this truth there is no longer rebirth into this world. No longer, etc. - Knowing oneself as eternal, one is not born into this world anymore, since incarnation is caused only by the soul's ignorance of its true nature. Yet let it be known that some return for compassion's sake while yet knowing the absolute.
22	एकमेव समं तत्त्वं वदन्ति हि विपश्चितः । रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते ।। २२।।	(1.22) Sages say that Reality is one only and the same. And through renunciation of attachment, the mind, which is one and many, ceases to exist. One and many - "one" in a high (but not the highest) state of illumination, "many" in the state of ignorance.
23	अनात्मरूपं च कथं समाधि- रात्मस्वरूपं च कथं समाधिः । अस्तीति नास्तीति कथं समाधि- र्मोक्षस्वरूपं यदि सर्वमेकम् ।। २३।।	(1.23) If it is of the nature of the not-Self, how can there be Samahdi? If it is of the nature of the Self, how can there be Samahdi? If it is both "is" and "is not", how can there be Samahdi? If all is one and of the nature of freedom, how can there be Samahdi? It - inconscientousness or true realization. Samahdi - the absorption of the mind in the absolute Brahman, as a result of which the eternal Truth is realized. Dattatreya maintains that the practice of Samahdi has no justification. If the universe of our experience is the not-Self, then the true "I" is not in the state of Samahdi, for Truth is not there. If our experience is of the Self, then Samahdi is superfluous. How can The Self then be in Samahdi?
24	विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः । जानामीह न जानामीत्यात्मानं मन्यसे कथम् ।। २४।।	(1.24) You are pure homogeneous Reality, disembodied, unborn, and immutable. Why do you think of yourself as "I know it here" or as "I do not know"? "I know it here", etc. - Our knowledge of our Self in this earthly state is incorrect. To maintain that we do not have any true knowledge of our Self here is also incorrect.
25	तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः । नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम् ।। २५।।	(1.25) By such sentences as "That thou art," our own Self is affirmed. Of that which is untrue and composed of the five elements -the Sruti (scripture) says, "Not this, not this." (Neti Neti) That, etc. - the phenomenal existence as well as the unknowable. Five elements - earth, water, fire, air, and ether, of which, according to the Indian systems of philosophy the whole relative existence is constituted. See verse 3. Sruti - the Vedas, particularly the Upanishads, the original texts of the Vedanta philosophy.
26	आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम् । ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम् ।। २६।।	(1.26) As the self is filled by the Self, so is all filled continuously by you. There is no meditator or meditation. Why does your mind meditate shamelessly? Shamelessly - One should be ashamed to meditate, because meditation pre-supposes a shameful forgetfulness of one's true nature. If one does not know The Self meditation is the way to realization. After realization one will cease to meditate.
27	शिवं न जानामि कथं वदामि शिवं न जानामि कथं भजामि । अहं शिवश्चेत्परमार्थथतत्त्वं समस्वरूपं गगनोपमं च ।। २७।।	(1.27) I do not know the Supreme; how shall I speak of Him?I do not know the Supreme how shall I worship Him? If I am the supreme One, who is the highest Truth, who is homogeneous Being and like unto space, how then shall I speak of Him and worship Him? Know, etc. - Empirical knowledge belongs to a lower state in which the Supreme cannot be perceived; therefore one cannot speak of "knowing" the Supreme. If I am the supreme, how can I see myself? Can the eye see the eye?
28	नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् । ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।।	(1.28) The principle of ego is not the Truth, which is homogeneous, which is free from the cause of superimposition and distinctions of perceived and perceiver. How can the ego be That which is aware of Itself?
29	अनन्तरूपं न हि वस्तु किंचि- त्तत्त्वस्वरूपं न हि वस्तु किंचित् । आत्मैकरूपं परमार्थतत्त्वं न हिंसको वापि न चाप्यहिंसा ।। २९।।	(1.29) There is no substance whatever which is by nature unlimited. There is no substance whatever which is of the nature of Reality. The very Self is the supreme Truth. There is neither injury nor non injury in It. Substance - relative reality.
30	विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् । विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।।	(1.30) You are the homogeneous Reality; you are pure, bodiless, birthless, and imperishable. Why then do you have any delusion about the Self? Again, why am I myself deluded?
31	घटे भिन्ने घटाकाशं सुलीनं भेदवर्जितम् । शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे ।। ३१।।	(1.31) When the pot is broken, the space within it is absorbed in the infinite space and becomes undifferentiated. When the mind becomes pure, I do not perceive any difference between the mind and the supreme Being.
32	न घटो न घटाकाशो न जीवो न जीवविग्रहः । केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम् ।। ३२।।	(1.32) There is no pot; there is no pot's interior space.Neither is there an individual soul nor the form of an individual soul. Know the absolute Brahman, devoid of knowable and knower.
33	सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम् । सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः ।। ३३।।	(1.33) Know me to be that Self who is everything and everywhere at all times, the one who is eternal, steady, the All, the nonexistent, and the Existent.Have no doubt. Nonexistent - the phenomenal aspect of being, which has now disappeared.
34	वेदा न लोका न सुरा न यज्ञा वर्णाश्रमो नैव कुलं न जातिः । न धूममार्गो न च दीप्तिमार्गो ब्रह्मैकरूपं परमार्थतत्त्वम् ।। ३४।।	(1.34) There are no Vedas, no worlds, no gods, no sacrifices. There is certainly no caste, no stage in life, no family, no birth. There is neither the path of smoke nor the path of light. There is only the highest Truth, the homogeneous Brahman. Stage in life - any of the four stages into which life is divided by the Hindus, namely, those of the student, the householder, the contemplative, and the mendicant. The path of smoke, etc. - the two paths along which - according to Hinduism, souls travel to the invisible worlds after death.
35	व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि । प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम् ।। ३५।।	(1.35) If you are free of the pervaded and pervader, if you are one and fulfilled, how can you think of yourself as directly perceptible by the senses or beyond the range of the senses? Free, etc. - one who has transcended the sense of distinction between forms ("pervaded") and the Divine Substance ("pervader"). Such a one, therefore, has constant, unobstructed consciousness of Divinity. Such a one has the dual realization of form and formless. Directly - that is to say, in the manner in which the unenlightened perceives by the sense. In the highest state of realization, sense perception is no longer distinguishable from spiritual intuition.
36	अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे । समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम् ।। ३६।।	(1.36) Some seek nonduality, others duality. They do not know the Truth, which is the same at all times and everywhere, which is devoid of both duality and nonduality.
37	श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम् । कथयन्ति कथं तत्त्वं मनोवाचामगोचरम् ।। ३७।।	(1.37) How can they describe the Truth, which is beyond mind and words, which is devoid of white and other colours, of sound and other qualities?
38	यदाऽनृतमिदं सर्वं देहादिगगनोपमम् । तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा ।। ३८।।	(1.38) When all these appear to you as false, when the body and so on appear to you like space, then you know Brahman truly, then for you there is no dual series. Dual series - such as "I and Thou" (self and God), "I and it" (self and the world), and so on. Also it means "Self and not-Self" and the series of their evolutes.
39	परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे । व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत् ।। ३९।।	(1.39) Even my natural self appears to me as non-distinct from the supreme Self; it appears to be one and like space. How can there be meditator and meditation?
40	यत्करोमि यदश्नामि यज्जुहोमि ददामि यत् । एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः ।। ४०।।	(1.40) What I do, what I eat, what I sacrifice, what I give - all this is not mine in the least. I am pure, unborn, undecaying.
41	सर्वं जगद्विद्धि निराकृतीदं सर्वं जगद्विद्धि विकारहीनम् । सर्वं जगद्विद्धि विशुद्धदेहं सर्वं जगद्विद्धि शिवैकरूपम् ।। ४१।।	(1.41) Know all this universe to be formless. Know all this universe to be without change. Know all this universe to be of purified body. Know all this universe to be of the nature of the Absolute. Of purified body - That is to say, the material substance of which the universe appears to be constituted is really nothing but pure Spirit/Consciousness.
42	तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः । असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम् ।। ४२।।	(1.42) You are verily the Truth. There is no doubt about it - otherwise, what do I know? Why do you consider the Self, which is perceptible to Itself, as imperceptible? Otherwise - If one does not perceive every being as The Self, one is still ignorant.
43	मायाऽमाया कथं तात छायाऽछाया न विद्यते । तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम् ।। ४३।।	(1.43) My child, how can there be illusion and non illusion, shadow and lack of shadow? All this is one Truth, all this is of the nature of space and without taint.
44	आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन । स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः ।। ४४।।	(1.44) I am free in the beginning, in the middle, and in the end.I am never bound. This is my sure knowledge - that I am naturally spotless and pure.
45	महदादि जगत्सर्वं न किंचित्प्रतिभाति मे । ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः ।। ४५।।	(1.45) The whole universe, beginning with the principle of cosmic intelligence, is not in the least manifest to me. All is indeed Brahman alone. How can there be any existence in cast or stage of life for me?
46	जानामि सर्वथा सर्वमहमेको निरन्तरम् । निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम् ।। ४६।।	(1.46) I know that all, in every way, is the one indivisible "I" which is self-sustained and full, while the five elements, beginning with ether, are empty.
47	न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना । सानन्दो वा निरानन्दमात्मानं मन्यसे कथम् ।। ४७।।	(1.47) The Self is neither eunuch, man, nor woman: it is neither idea nor imagination. How can you think the Self to be full of joy or joyless? Full of joy - Here "joy" is used in the sense of relative joy as perceived by the senses and the mind. Joyless - Here the reference is to transcendental Joy.
48	षडङ्गयोगान्न तु नैव शुद्धं मनोविनाशान्न तु नैव शुद्धम् । गुरूपदेशान्न तु नैव शुद्धं स्वयं च तत्त्वं स्वयमेव बुद्धम् ।। ४८।।	(1.48) The Self certainly does not become pure through the practice of six-limbed yoga. It certainly is not purified by the destruction of the mind. It certainly is not made pure by the instructions of the teacher. It is Itself the Truth. It is Itself the illumined One. Six-limbed - consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samahdi.
49	न हि पञ्चात्मको देहो विदेहो वर्तते न हि । आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम् ।। ४९।।	(1.49) There is no body made up of five elements; nor is there anyone who is disembodied. All is verily the Self alone. How can there be the three states and the fourth? Five elements - See verses 3 and 25. Anyone, etc. - When the pure Self is spoken of as disembodied, the idea of body is associated with It, though negatively. All such qualifications of the Self (or Soul) are denied in this as well as in other verses. Three states, etc. - the waking state, the dream state, and the deep sleep state: the ordinary conditions of individuals when they are ignorant of their true nature, which is usually called the fourth or transcendental state. To name the transcendental state as the fourth is itself an error, as such a designation, which makes it a correlative of the otherthree states, is inapplicable to the absolute Self.
50	न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक् । न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः ।। ५०।।	(1.50) I am not bound, I am not, indeed, liberated -I am not different from Brahman. Neither doer nor enjoyer -I am devoid of the distinctions of the pervaded and the pervader. Liberated - The Self cannot be "liberated", since it was never bound. Pervaded, etc. - The Sanskrit words for pervaded and pervader are vyapya and vyapaka, meaning the particular and the universal. The particular is pervaded by or constituted of the universal. The Self can be neither particular nor universal, as both these designations imply distinction, division, and limitation.
51	यथा जलं जले न्यस्तं सलिलं भेदवर्जितम् । प्रकृतिं पुरुषं तद्वदभिन्नं प्रतिभाति मे ।। ५१।।	(1.51) As water, when water has been poured into water, has no distinctions, so purusa and prakrti appear nondifferent to me. Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily considered to be opposite principles, conscious and unconscious, they are here recognized as identical in the highest spiritual experience.
52	यदि नाम न मुक्तोऽसि न बद्धोऽसि कदाचन । साकारं च निराकारमात्मानं मन्यसे कथम् ।। ५२।।	(1.52) If indeed you are never bound or liberated, how then can you think yourself with form or as formless? With form, etc. - The Self, of course, is without form, but saying so implies recognition of form; therefore even the idea of the formlessness of the Self is repudiated.
53	जानामि ते परं रूपं प्रत्यक्षं गगनोपमम् । यथा परं हि रूपं यन्मरीचिजलसन्निभम् ।। ५३।।	(1.53) I know your supreme Form to be directly perceivable, like the sky. I know your lower form to be as water in a mirage. Like the sky - without division or distinction, with-out change. Lower, etc. - apparent form
54	न गुरुर्नोपदेशश्च न चोपाधिर्न मे क्रिया । विदेहं गगनं विद्धि विशुद्धोऽहं स्वभावतः ।। ५४।।	(1.54) I have neither teacher nor instruction, limiting adjunct nor activity. Know that I am by nature pure, homogenous, bodiless, like the sky. Limiting, etc. - any qualification.
55	विशुद्धोऽस्य शरीरोऽसि न ते चित्तं परात्परम् । अहं चात्मा परं तत्त्वमिति वक्तुं न लज्जसे ।। ५५।।	(1.55) You are pure, you are without a body, your mind is not higher than the highest. You need not be ashamed to say, " I am the Self, the supreme Truth." Mind, etc. - The mind is not the Self.
56	कथं रोदिषि रे चित्त ह्यात्मैवात्मात्मना भव । पिब वत्स कलातीतमद्वैतं परमामृतम् ।। ५६।।	(1.56) Why are you weeping, O mind? Do you the Self, be the Self by means of the Self. Drink, my child, the supreme nectar of Nonduality, transcending all divisions. Means, etc. - One cannot attain to Self - knowledge except through the Self itself. How can the mind, which is not- Self, reveal the Self?
57	नैव बोधो न चाबोधो न बोधाबोध एव च । यस्येदृशः सदा बोधः स बोधो नान्यथा भवेत् ।। ५७।।	(1.57) There is neither knowledge nor ignorance nor knowledge combined with ignorance. He who has always such knowledge is himself Knowledge. It is never otherwise. Knowledge - The Absolute is spoken of as Existence, Knowledge, and Bliss.
58	ज्ञानं न तर्को न समाधियोगो न देशकालौ न गुरूपदेशः । स्वभावसंवित्तरहं च तत्त्व- माकाशकल्पं सहजं ध्रुवं च ।। ५८।।	(1.58) There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of Samahdi. I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady. Samahdi - See verse 23. Dattatreya maintains that the practice of Samahdi is not necessary because, according to him, the Self has never been bound and hence does not require to practice anything to gain knowledge of Itself. The Self, which is Consciousness Itself, can never lose consciousness of Its true nature and therefore Samahdi is superfluous.
59	न जातोऽहं मृतो वापि न मे कर्म शुभाशुभम् । विशुद्धं निर्गुणं ब्रह्म बन्धो मुक्तिः कथं मम ।। ५९।।	(1.59) I was not born nor have I death. I have no action, good or evil. I am Brahman, stainless, without qualities. How can there be bondage or liberation for me?
60	यदि सर्वगतो देवः स्थिरः पूर्णो निरन्तरः । अन्तरं हि न पश्यामि स बाह्याभ्यन्तरः कथम् ।। ६०।।	(1.60) If God pervades all, if God is immovable, full, undivided, then I see no division. How can He have exterior or interior? How, etc. - Exterior or interior cannot be spoken of He is indivisible and infinite.
61	स्फुरत्येव जगत्कृत्स्नमखण्डितनिरन्तरम् । अहो मायामहामोहो द्वैताद्वैतविकल्पना ।। ६१।।	(1.61) The whole universe shines undivided and unbroken. Oh, the maya, the great delusion - the imagination of duality and nonduality! Maya - ignorance.
62	साकारं च निराकारं नेति नेतीति सर्वदा । भेदाभेदविनिर्मुक्तो वर्तते केवलः शिवः ।। ६२।।	(1.62) Always "not this, not this" to both the formless and the formed. Only the Absolute exists, transcending difference and non difference. "Not this", etc. - No formed or formless object can be considered to be the ultimate Reality.
63	न ते च माता च पिता च बन्धुः न ते च पत्नी न सुतश्च मित्रम् । न पक्षपाती न विपक्षपातः कथं हि संतप्तिरियं हि चित्ते ।। ६३।।	(1.63) You have no mother, no father, no wife, no son, no relative, no friend. You have no likes or dislikes. Why is this anguish in your mind?
64	दिवा नक्तं न ते चित्तं उदयास्तमयौ न हि । विदेहस्य शरीरत्वं कल्पयन्ति कथं बुधाः ।। ६४।।	(1.64) O mind, for you there is no day or night, rising or setting. How can the wise imagine an embodied state for the bodiless?
65	नाविभक्तं विभक्तं च न हि दुःखसुखादि च । न हि सर्वमसर्वं च विद्धि चात्मानमव्ययम् ।। ६५।।	(1.65) The Self is neither divided nor undivided -nor has It sadness, happiness, and the like, nor is It all or less than all. Know the Self to be immutable.
66	नाहं कर्ता न भोक्ता च न मे कर्म पुराऽधुना । न मे देहो विदेहो वा निर्ममेति ममेति किम् ।। ६६।।	(1.66) I am not the doer or enjoyer. Work have I none, now or formerly. I have no body nor am I bodiless. How can I have or not have a sense of "my-ness"?
67	न मे रागादिको दोषो दुःखं देहादिकं न मे । आत्मानं विद्धि मामेकं विशालं गगनोपमम् ।। ६७।।	(1.67) I have no fault such as passion and the like - nor have I any sorrow arising from the body. Know me to be the one Self, vast and like the sky.
68	सखे मनः किं बहुजल्पितेन सखे मनः सर्वमिदं वितर्क्यम् । यत्सारभूतं कथितं मया ते त्वमेव तत्त्वं गगनोपमोऽसि ।। ६८।।	(1.68) Friend mind, of what use is much vain talk? Friend mind, all this is mere conjecture. I have told you that which is the essence:You indeed are the Truth, like the sky. All, etc. - Words and ideas, being finite and related to finite objects, can never reveal Truth completely.
69	येन केनापि भावेन यत्र कुत्र मृता अपि । योगिनस्तत्र लीयन्ते घटाकाशमिवाम्बरे ।। ६९।।	(1.69) In whatever place yogis die, in whatever state, there they dissolve, as the space of a jar dissolves into the sky. Dissolve, etc. - become identified with the Self.
70	तीर्थे चान्त्यजगेहे वा नष्टस्मृतिरपि त्यजन् । समकाले तनुं मुक्तः कैवल्यव्यापको भवेत् ।। ७०।।	(1.70) Giving up the body in a holy place or in the house of a candala, the yogi, even if he has lost consciousness, becomes identified with the Absolute as soon as he is free of the body. Candala - one belonging to the lowest stratum - considered unclean and impure - of Hindu society. Lost, etc. - that is to say, apparently so. The inward awareness of the yogi can never be clouded.
71	धर्मार्थकाममोक्षांश्च द्विपदादिचराचरम् । मन्यन्ते योगिनः सर्वं मरीचिजलसन्निभम् ।। ७१।।	(1.71) The yogis consider duty in life, pursuit of wealth, enjoyment of love, liberation, and everything movable or immovable such as man and so on to be a mirage.
72	अतीतानागतं कर्म वर्तमानं तथैव च । न करोमि न भुञ्जामि इति मे निश्चला मतिः ।। ७२।।	(1.72) This is my certain perception: I neither perform nor enjoy past action, future action, or present action.
73	शून्यागारे समरसपूत- स्तिष्ठन्नेकः सुखमवधूतः । चरति हि नग्नस्त्यक्त्वा गर्वं विन्दति केवलमात्मनि सर्वम् ।। ७३।।	(1.73) The avadhuta alone, pure in evenness of feeling, abides happy in an empty dwelling place. Having renounced all, he moves about naked. He perceives the Absolute, the All, within himself. Avadhuta - a liberated soul, one who has "passed away from" or "shaken off" all worldly attachments and cares, and has realized his identity with God.
74	त्रितयतुरीयं नहि नहि यत्र विन्दति केवलमात्मनि तत्र । धर्माधर्मौ नहि नहि यत्र बद्धो मुक्तः कथमिह तत्र ।। ७४।।	(1.74) Where there are neither the three states of consciousness nor the fourth, there one attains the Absolute in the Self. How is it possible to be bound or free - where there is neither virtue nor vice?
75	विन्दति विन्दति नहि नहि मन्त्रं छन्दोलक्षणं नहि नहि तन्त्रम् । समरसमग्नो भावितपूतः प्रलपितमेतत्परमवधूतः ।। ७५।।	(1.75) The avadhuta never knows any mantra in Vedic metre nor any tantra. This is the supreme utterance of the avadhuta, purified by meditation and merged in the sameness of infinite Being. Mantra - a hymn or a sacred prayer. Tantra - system of rites and ceremonies. This - the truth as enunciated in the whole discourse.
76	सर्वशून्यमशून्यं च सत्यासत्यं न विद्यते । स्वभावभावतः प्रोक्तं शास्त्रसंवित्तिपूर्वकम् ।। ७६।।	(1.76) There exists neither complete void nor voidlessness, neither truth nor untruths of the scriptures, has uttered this spontaneously from his own nature. Truth - Complete Truth does not exist in the plane of relative existence

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द्वितीयोऽध्यायः Chapter 2

1	अथ द्वितीयोऽध्यायः । बालस्य वा विषयभोगरतस्य वापि मूर्खस्य सेवकजनस्य गृहस्थितस्य । एतद्गुरोः किमपि नैव न चिन्तनीयं रत्नं कथं त्यजति कोऽप्यशुचौ प्रविष्टम् ।। १।।	(2.1) Of the teacher-even if he be young illiterate, or addicted to the enjoyment of sense objects, even if he be a servant or a householder -none of these should be considered. Does anyone shun a gem that has fallen in an impure place? Illiterate here refers to one who is not versed in the scriptures. Addicted (apparently so.)
2	नैवात्र काव्यगुण एव तु चिन्तनीयो ग्राह्यः परं गुणवता खलु सार एव । सिन्दूरचित्ररहिता भुवि रूपशून्या पारं न किं नयति नौरिह गन्तुकामान् ।। २।।	(2.2) In such a case one should not consider even the quality of scholarship. A worldly person should recognize only the essence. Does not a boat. though devoid of beauty and vermilion paint nevertheless ferry passengers? Essence,etc.- The essential qualification of the teacher is not intellectual immanence, but capacity to impart spiritual illumination.
3	प्रयत्नेन विना येन निश्चलेन चलाचलम् । ग्रस्तं स्वभावतः शान्तं चैतन्यं गगनोपमम् ।। ३।।	(2.3) The unmoving One, who without effort possesses all that is movable and immovable, is consciousness, naturally calm, like the sky.
4	अयत्नाछालयेद्यस्तु एकमेव चराचरम् । सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम ।। ४।।	(2.4) How can He, the One and All-pervading, who moves effortlessly all that is movable and immovable, be differentiated! To me He is nondual.
5	अहमेव परं यस्मात्सारात्सारतरं शिवम् । गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम् ।। ५।।	(2.5) I am verily supreme since I am the Absolute, more essential than all essences, since I am free from birth and death, calm and undifferentiated.
6	सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम् । संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम् ।। ६।।	(2.6) Thus I, free from all components, am worshipped by the gods, but being full and perfect, I do not recognize any distinctions such as gods and the like. Free, etc.-not made up of parts; indivisible. Worshipped, etc.-because the true Self is the highest Divinity. Recognize, etc.-In the highest spiritual realization no distinctions and differences are perceived.
7	प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान् । उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले ।। ७।।	(2.7) Ignorance does not create any doubt. What shall I do, being endowed with modifications of the mind? They arise and dissolve like bubbles in water. Ignorance, etc.-The man of the highest spiritual perception, after realizing his Divine identity, may live on the relative plane and thus appear enveloped by ignorance, but even then he is never unaware of his Divinity. What, etc.-Thought the man of highest spiritual perception appears to think, will, etc., yet, as the pure witness, he remains completely separate from mental activities.
8	महदादीनि भूतानि समाप्यैवं सदैव हि । मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च ।। ८।।	(2.8) Thus am I ever pervading all existence beginning with cosmic intelligence-pervading soft, hard, sweet, and pungent substances.
9	कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले । प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे ।। ९।।	(2.9) As pungency, coldness, or softness is nondifferent from water, so prakrti is nondifferent from purusa-thus it appears to me. Prakrti-nature; relative existence. Purusa-spirit, the Absolute.
10	सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम् । मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम् ।। १०।।	(2.10) The Lord of the universe is devoid of all names. He is subtler than the subtlest, supreme, He is spotless, beyond the senses, mind, and intellect. Lord, etc.-the Self.
11	ईदृशं सहजं यत्र अहं तत्र कथं भवेत् । त्वमेव हि कथं तत्र कथं तत्र चराचरम् ।। ११।।	(2.11) Where there is such a natural Being, how can there be "I", how can there be even "you", how can there be the world? Natural-existing in its natural (i.e., pure) state.
12	गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम् । चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च ।। १२।।	(2.12) That which has been described as being like ether is indeed Like ether. That is Consciousness-blameless, omniscient, and perfect.
13	पृथिव्यां चरितं नैव मारुतेन च वाहितम् । वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम् ।। १३।।	(2.13) It does not move about on the earth or dwell in fire. It is not blown by the wind or covered by water.
14	आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित् । स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम् ।। १४।।	(2.14) Space is pervaded by It, but It is not pervaded by anything. It is existing within and without. It is undivided and continuous.
15	सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः । आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत् ।। १५।।	(2.15) One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness. Take, etc.-In order to attain to the Absolute (or dissolution in the Absolute, as is said in the next verse), one has to reach the state of infinite and undifferentiated Consciousness by eliminating all mental differentiation or movements. The method of this elimination is to make consciousness dwell on one object continuously by obstructing its restless tendency to dwell on multifarious objects. But the object of concentration has to be chosen carefully. The beginner chooses a gross object. When he has dwelt on it continuously for some time, his consciousness becomes subtle and steady. He then chooses a subtle object to concentrate on. Gradually he reaches a high state of concentration, but some differentiations in his consciousness still remain-there is the consciousness of himself as the concentrator, of the object on which he is concentrating, and of the process of concentration. Next even these differentiations vanish. For the object of concentration dissolves, and there remains only the pure, undifferentiated Consciousness, the Absolute.
16	सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत् । तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः ।। १६।।	(2.16) When through constant practice one's concentration becomes objectless, then, being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.
17	विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च । एकमेव विनाशाय ह्यमोघं सहजामृतम् ।। १७।।	(2.17) For the destruction of the terrible poisonous universe, which produces the unconsciousness of delusion, there is but one infallible remedy-the nectar of naturalness. Unconsciousness, etc.-delusion which makes one unconscious of the Divine Reality. Naturalness-the state of pure Existence; Divine Identity.
18	भावगम्यं निराकारं साकारं दृष्टिगोचरम् । भावाभावविनिर्मुक्तमन्तरालं तदुच्यते ।। १८।।	(2.18) That which has form is visible to the eye, while the formless is perceived mentally. That (the Self), being beyond existence and non-existence, is called intermediate. Intermediate-neither material nor mental, i.e., beyond both.
19	बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते । अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत् ।। १९।।	(2.19) The external existence is the universe, the inner existence is called prakrti. One should try to know That which is more interior than the inner existence, That which is like water within the kernel of the coconut. Prakrti-in its subtle aspects: cosmic intelligence, cosmic mind, etc.
20	भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम् । मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत् ।। २०।।	(2.20) Illusory knowledge relates to what is outside, correct knowledge to what is inside. Try to know That which is more interior than the inside, That which is like water within the kernel of the coconut.
21	पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः । तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः ।। २१।।	(2.21) There is only one very clear moon on the full moon night. One should perceive That (the Self) like the moon seeing duality is perversion.
22	अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः । दाता च धीरतामेति गीयते नामकोटिभिः ।। २२।।	(2.22) No duality can touch the conception of Brahman, because It is all-pervasive. The wise who teach this acquire boundless patience, and their disciples can never be too thankful to them.
23	गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः । यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात् ।। २३।।	(2.23) Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detached from the ocean of worldliness. Ignorant-devoid of scholarship. (learned in the scriptures)
24	रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः । दृढबोधश्च धीरश्च स गच्छेत्परमं पदम् ।। २४।।	(2.24) He who is free from attachment and hatred, devoted to the good of all beings, fixed in knowledge and steady shall attain to the supreme state.
25	घटे भिन्ने घटाकाश आकाशे लीयते यथा । देहाभावे तथा योगी स्वरूपे परमात्मनि ।। २५।।	(2.25) As the space within a pot dissolves in the universal space when the pot is broken, so a yogi, in the absence of the body, dissolves into the supreme Self, which is his true being.
26	उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः । न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः ।। २६।।	(2.26) It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end. End-the dying moment. The belief in India, clearly expressed in the Bagavad Gita, is that the last thought in the mind of the dying person indicates the nature of his future existence. This is not true, however, of one who has attained to the knowledge of the Self.
27	या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत् । योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता ।। २७।।	(2.27) One may express the destiny of those devoted to action with the organ of speech, but the destiny of the yogis can never be expressed, because it is transcendental
28	एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम् । विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते ।। २८।।	(2.28) Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself. Particular, etc.-Departing souls reach their destined worlds following either pitr-yana, the path of the fathers or deva-yana, the path of the gods. The yogi, after death, does not travel along any path having already attained the Highest, which has nothing to do with any particular place or time, he has no world to reach. Supreme, etc.-The supreme Truth which the yogi attains after transcending all duality is ever present, eternal, and absolute, so cannot be spoken of in terms of relative existence or relative truth. When the sense of duality is destroyed, this Truth at once reveals itself, even as the sun is seen shining when clouds disperse.
29	तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा । न योगी पश्यते गर्भं परे ब्रह्मणि लीयते ।। २९।।	(2.29) The yogi, having died anywhere, in a holy place or in the house of an untouchable, does not see the mother's womb again-he is dissolved in the supreme Brahman. Untouchable-In India because of the cast system, there is a class of people called untouchable because they are considered impure. Does not, etc.-is not reborn.
30	सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं घटति यदि यथेष्टं लिप्यते नैव दोषैः । सकृदपि तदभावात्कर्म किंचिन्नकुर्यात् तदपि न च विबद्धः संयमी वा तपस्वी ।। ३०।।	(2.30) He who has seen his true Self, which is innate, unborn, and incomprehensible, does not, if anything desired happens to him, become tainted. Being free from taint, he never performs any action. The man of self-restraint or the ascetic, therefore, is never bound. Desired, etc.-only apparently desired by him who possesses Self-knowledge. When one has attained to the knowledge of the Self one may still continue to live in the body and appear to be actively seeking desired objects. This, however, is only in semblance. Being free from the taint of ignorance, which makes the average man seek desirable objects and avoid undesirable ones, he is really inactive.
31	निरामयं निष्प्रतिमं निराकृतिं निराश्रयं निर्वपुषं निराशिषम् । निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं तमीशमात्मानमुपैति शाश्वतम् ।। ३१।।	(2.31) He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyondthe pairs of opposites, free from illusion and of undiminished power. Pairs, etc.-such as heat and cold, pain and pleasure, ignorance and knowledge, life and death, which are all relative.
32	वेदो न दीक्षा न च मुण्डनक्रिया गुरुर्न शिष्यो न च यन्त्रसम्पदः । मुद्रादिकं चापि न यत्र भासते तमीशमात्मानमुपैति शाश्वतम् ।। ३२।।	(2.32) He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else. Symbolic, etc.-In ritualistic worship geometrical figures drawn on metal, stone, etc., are sometimes used as symbols of Divinity. Hand-posture-called mudra, used as art of ritualistic worship.
33	न शाम्भवं शाक्तिकमानवं न वा पिण्डं च रूपं च पदादिकं न वा । आरम्भनिष्पत्तिघटादिकं च नो तमीशमात्मानमुपैति शाश्वतम् ।। ३३।।	(2.33) He attains to the supreme, eternal Self, in whom is neither sambhavi, nor sakti, nor anavi initiation; neither a sphere, nor an image, nor a foot, nor anything else; neither beginning, nor ending, nor a jar, etc. Sambhavi, etc.-Tantrika texts speak of three kinds of initiation. Sambhavi initiation, which is very rare, is that in which the teacher by a mere word, look, touch, or by will imparts the highest knowledge of God to the disciple instantly. Sakti initiation is that in which the teacher instills into the disciple a great spiritual power which will of itself, within a reasonable time, bring about the disciple's spiritual emancipation. The disciple does not have to exert himself for this realization. Such initiation also is exceptional. Anavi or mantri initiation is that in which the teacher, on an auspicious day, instructs the disciple concerning the method of spiritual practice he should follow, gives him a word or a phrase (called mantra) to repeat, and offers other necessary instructions. The disciple must practice according to these instructions to gain spiritual knowledge. Sphere-a round symbol made of stone, etc. Foot- Sometimes either an image of a foot or a footprint is used as a symbol of worship. Beginning, etc.-ceremonial beginning and ending of worship. Jar-Sometimes a jar filled with water is used as a symbol of the all-pervading Divinity.
34	यस्य स्वरूपात्सचराचरं जग- दुत्पद्यते तिष्ठति लीयतेऽपि वा । पयोविकारादिव फेनबुद्बुदा- स्तमीशमात्मानमुपैति शाश्वतम् ।। ३४।।	(2.34) He attains to the supreme, eternal Self, from whose essence the universe of movable and immovable objects is born, in whom it rests, and into whom it dissolves, even as foam and bubbles are born of the transformation of water.
35	नासानिरोधो न च दृष्टिरासनं बोधोऽप्यबोधोऽपि न यत्र भासते । नाडीप्रचारोऽपि न यत्र किञ्चि- त्तमीशमात्मानमुपैति शाश्वतम् ।। ३५।।	(2.35) He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current. Closing, etc.-In the practice of pranayama or breath control, each nostril in turn is closed with a finer in order to breathe only with the other nostril. Gazing-fixing the eyes on a certain point to induce concentration. Posture-a particular way of sitting which allows the body to be most comfortable and yet conduces to the practice of mental concentration. Nerve-current-The reference is to the three nerves mentioned in Yoga texts-ida, pingala and susumna along which thought-currents are made to flow in order to realize higher states of consciousness.
36	नानात्वमेकत्वमुभत्वमन्यता अणुत्वदीर्घत्वमहत्त्वशून्यता । मानत्वमेयत्वसमत्ववर्जितं तमीशमात्मानमुपैति शाश्वतम् ।। ३६।।	(2.36) He attains to the supreme, eternal Self, who is devoid of manifoldness, oneness, many-and-oneness, and otherness; who is devoid of minuteness, length, largeness, and nothingness; who is devoid of knowledge, knowableness, and sameness.
37	सुसंयमी वा यदि वा न संयमी सुसंग्रही वा यदि वा न संग्रही । निष्कर्मको वा यदि वा सकर्मक- स्तमीशमात्मानमुपैति शाश्वतम् ।। ३७।।	(2.37) He attains the supreme, eternal Self whether he has perfect self-control or not, whether he has withdrawn his senses well or not, whether he has gone beyond activity or is active. Has, etc.-whether he appears to have self-control or not.
38	मनो न बुद्धिर्न शरीरमिन्द्रियं तन्मात्रभूतानि न भूतपञ्चकम् । अहंकृतिश्चापि वियत्स्वरूपकं तमीशमात्मानमुपैति शाश्वतम् ।। ३८।।	(2.38) He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.
39	विधौ निरोधे परमात्मतां गते न योगिनश्चेतसि भेदवर्जिते । शौचं न वाशौचमलिङ्गभावना सर्वं विधेयं यदि वा निषिध्यते ।। ३९।।	(2.39) When injunctions cease and the yogi attains to the supreme Self, his mind being void of differentiations, he has neither purity nor impurity; his contemplation is without distinguishing attributes; and even what is usually prohibited is permissible to him. Injunctions-prescriptions given by the scriptures to a spiritual aspirant in regard to what he should practice. The yogi who has attained to the Highest is beyond the need of such prescriptions. Contemplation, etc.-The spiritual aspirant is prohibited from doing certain things, just as he is enjoined to do other things; but upon attaining the Highest he goes beyond all injunctions and prohibitions. Realizing himself as the Absolute, he may act in even an apparently evil way, just as God does some apparently evil things in His creation.
40	मनो वचो यत्र न शक्तमीरितुं नूनं कथं तत्र गुरूपदेशता । इमां कथामुक्तवतो गुरोस्त- द्युक्तस्य तत्त्वं हि समं प्रकाशते ।। ४०।।	(2.40) Where mind and speech can utter nothing, how can there be instruction by a teacher? To the teacher-ever united with Brahman who has said these words, the homogeneous Truth shines out.

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तृतीयोऽध्यायः Chapter 3

1	अथ तृतीयोऽध्यायः । गुणविगुणविभागो वर्तते नैव किञ्चित् रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम् । गुणविगुणविहीनं व्यापकं विश्वरूपं कथमहमिह वन्दे व्योमरूपं शिवं वै ।। १।।	(3.1) The distinction of quality and absence of quality does not exist in the least. How shall I worship Siva The Absolute who is devoid of attachment and detachment who is of the form of ether, omniform, beyond illusion and all pervading? This Siva could then be said to be like space, or void yet beyond both.
2	श्वेतादिवर्णरहितो नियतं शिवश्च कार्यं हि कारणमिदं हि परं शिवश्च । एवं विकल्परहितोऽहमलं शिवश्च स्वात्मानमात्मनि सुमित्र कथं नमामि ।। २।।	(3.2) Siva (The Absolute) is ever without white and other colors. This effect and cause are also The Supreme Siva. I am thus the pure Siva, Devoid of all doubt. Oh beloved friend, how shall I bow to The Self in myself? In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself I am thus nothing at all but pure consciousness existing as awareness. But the evidence of my existence is not known until there is consciousness. The objective Cosmos, is nothing at all yet when "I", (as awareness) become aware of the consciousness There is then the Cosmos, existing in awareness. Here it can be seen, that the Cosmos and Consciousness are non-different because all that is knowable as existing in Cosmos is known to exist only by The Consciousness. However, Pure Awareness exists in itself of itself. there is no object there, thus it is non-differentiated infnity. Time then and with it space, are transcended.
3	निर्मूलमूलरहितो हि सदोदितोऽहं निर्धूमधूमरहितो हि सदोदितोऽहम् । निर्दीपदीपरहितो हि सदोदितोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३।।	(3.3) I am devoid of root and rootlessness and am ever manifest. I am devoid of smoke and smokelessness and am ever manifest. I am devoid of light and the absence of light and am ever manifest. I am the nectar of knowledge, homogenous existence like the sky. Because I exist, that which is knowable is known; the knowable being that which Consciousness is conscious of can only be known in the awareness . This is not to say that there is a knower who knows But that there is awareness that knows the consciousness as well as knowing the knower at the same time. The known being known only in the awarenes, by Consciousness cannot otherwise be known or said to exist at all. The known therefore depends upon the fact that awareness is aware of that of which the mind is conscious.
4	निष्कामकाममिह नाम कथं वदामि निःसङ्गसङ्गमिह नाम कथं वदामि । निःसारसाररहितं च कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४।।	(3.4) How shall I speak of desirelessness and desire? How shall I speak of non-attachment and attachment? How shall I speak of Him as devoid of substance and insubstantiality? I am the nectar of knowledge, homogenous existence, like the sky. Because the knowledge of all that exists, depends upon the pre-existence of a consciousness which can come to know the known, even the knowing consciousness is preceeded by Pure Awareness. Thus it follows that I am the source of existence yet in myself I am without form, yet all form flows from me; as does the existence of the consciousness.
5	अद्वैतरूपमखिलं हि कथं वदामि द्वैतस्वरूपमखिलं हि कथं वदामि । नित्यं त्वनित्यमखिलं हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ५।।	(3.5) How shall i speak of the whole, which is non-dual? How shall i speak of the whole which is of the nature of duality? How shall I speak of the whole, which is eternal and non-eternal? I am the nectar of knowledge, homogenous existence like the sky.
6	स्थूलं हि नो नहि कृशं न गतागतं हि आद्यन्तमध्यरहितं न परापरं हि । सत्यं वदामि खलु वै परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ६।।	(3.6) It is neither gross nor subtle. It has neither come nor gone. It is without beginning, middle and end. It is neither high nor low.I am truly declaring the highest reality - I am the nectar of knowledge, homogenous existence, like the sky.
7	संविद्धि सर्वकरणानि नभोनिभानि संविद्धि सर्वविषयांश्च नभोनिभांश्च । संविद्धि चैकममलं न हि बन्धमुक्तं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ७।।	(3.7) Know all instruments of perception to be like ethereal space. Know all of perception to be like ethereal space. Know this pure one as neither bound nor free. I am the nectar of knowledge, homogenous existence, like the sky.
8	दुर्बोधबोधगहनो न भवामि तात दुर्लक्ष्यलक्ष्यगहनो न भवामि तात । आसन्नरूपगहनो न भवामि तात ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ८।।	(3.8) My child, I am not difficult to comprehend, nor am i hidden in consciousness. My child, I am not difficult to perceive, nor am I hidden in the perceptible. My child, I am not hidden in the forms immediately near me. I am the nectar of knowledge, homogenous existence, like the sky.
9	निष्कर्मदहनो ज्वलनो भवामि निर्दुःखदुःखदहनो ज्वलनो भवामि । निर्देहदेहदहनो ज्वलनो भवामि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ९।।	(3.9) I am the fire that burns the karma of one who is beyond all karma. I am the fire that burns the sorrow of one beyond all sorrow. I am devoid of body. I am the nectar of knowledge, homogenous existence, like the sky.
10	निष्पापपापदहनो हि हुताशनोऽहं निर्धर्मधर्मदहनो हि हुताशनोऽहम् । निर्बन्धबन्धदहनो हि हुताशनोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १०।।	(3.10) I am the fire that burns the sin of one who is sinless. I am the fire that burns the attributes of one who is without attributes. I am the fire that burns the bondage of one who is without bondage. I am the nectar of knowledge, homogenous existence, like the sky.
11	निर्भावभावरहितो न भवामि वत्स निर्योगयोगरहितो न भवामि वत्स । निश्चित्तचित्तरहितो न भवामि वत्स ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ११।।	(3.11) My child, I am devoid of non-existence and of existence. My child, I am not devoid of unity and the absence of unity. My child I am not devoid of mind and absence of mind. I am the nectar of knowledge, homogenous existence, like the sky.
12	निर्मोहमोहपदवीति न मे विकल्पो निःशोकशोकपदवीति न मे विकल्पः । निर्लोभलोभपदवीति न मे विकल्पो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १२।।	(3.12) It is not my ignorance that the one beyond Illusion seems to be positioned in illusion. It is not my ignorance that the griefless one appears to be positioned in grief. It is not my ignorance that the greedless one appears to be positioned in greed. I am the nectar of knowledge, homogenous existence, like the sky. There are many many references in scripture to the concepts of which Dattareya speaks in this Avadhuta Gita. The above references are included to get the reader started.
13	संसारसन्ततिलता न च मे कदाचित् सन्तोषसन्ततिसुखो न च मे कदाचित् । अज्ञानबन्धनमिदं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १३।।	(3.13) The creeper like growth of worldly existence is never mine. The joy of extended contentment is never mine. This bondage of ignorance is never mine. I am the nectar of knowledge, homogenous existence, like the sky.
14	संसारसन्ततिरजो न च मे विकारः सन्तापसन्ततितमो न च मे विकारः । सत्त्वं स्वधर्मजनकं न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १४।।	(3.14) The activity involved in the extension of relative existence is not a modification of myself. The gloom which is the expansion of grief is not a modification of myself. The tranquillity which produces one's religious merit is not a modification of mine. I am the nectar of knowledge, homogenous existence, like the sky.
15	सन्तापदुःखजनको न विधिः कदाचित् सन्तापयोगजनितं न मनः कदाचित् । यस्मादहङ्कृतिरियं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १५।।	(3.15) I have never any action which is the cause of regret and misery. Mine is never a mind which is the product of misery. Since egoism never is mine. I am the nectar of knowledge, homogenous existence, like the sky.
16	निष्कम्पकम्पनिधनं न विकल्पकल्पं स्वप्नप्रबोधनिधनं न हिताहितं हि । निःसारसारनिधनं न चराचरं हि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १६।।	(3.16) I am the death of the movement of the unmoving One. I am neither decision nor indecision. I am the death of sleep and wakefulness. I am neither good nor evil, neither moving nor unmoving, I am neither substance nor insubstantial. I am the nectar of knowledge, homogenous existence, like the sky.
17	नो वेद्यवेदकमिदं न च हेतुतर्क्यं वाचामगोचरमिदं न मनो न बुद्धिः । एवं कथं हि भवतः कथयामि तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १७।।	(3.17) This self, knowable nor the instrument of knowing. It is neither reason nor the one to be reasoned about. It is beyond the reach of words. It is neither mind nor intelligence. How can I speak this truth to you? I am the nectar of knowledge, homogenous existence, like the sky.
18	निर्भिन्नभिन्नरहितं परमार्थतत्त्व- मन्तर्बहिर्न हि कथं परमार्थतत्त्वम् । प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित् ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १८।।	(3.18) The supreme Reality is devoid of the undivided and the divided. The supreme truth is in no way within or without. It is beyond causation. It is not attached - nor is it any substance. I am the nectar of knowledge, homogenous existence, like the sky.
19	रागादिदोषरहितं त्वहमेव तत्त्वं दैवादिदोषरहितं त्वहमेव तत्त्वम् । संसारशोकरहितं त्वहमेव तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १९।।	(3.19) I am verily the reality - free of such blemishes as attachment. I am verily the reality - free of the grief caused by transmigratory existence. I am the nectar of knowledge, homogenous existence, like the sky.
20	स्थानत्रयं यदि च नेति कथं तुरीयं कालत्रयं यदि च नेति कथं दिशश्च । शान्तं पदं हि परमं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २०।।	(3.20) If there are no three planes of existence - how can there be a fourth? If there are no three times - how can there be quarters? The Supreme reality is the state of the highest serenity. I am the nectar of knowledge, homogenous existence, like the sky.
21	दीर्घो लघुः पुनरितीह नमे विभागो विस्तारसंकटमितीह न मे विभागः । कोणं हि वर्तुलमितीह न मे विभागो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २१।।	(3.21) I have no such divisions as long or short. I have no such divisions as wide or narrow. I have no such divisions as angular or circular. I am the nectar of knowledge, homogenous existence, like the sky.
22	मातापितादि तनयादि न मे कदाचित् जातं मृतं न च मनो न च मे कदाचित् । निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २२।।	(3.22) I never had a mother, Father, Son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogenous existence, like the sky.
23	शुद्धं विशुद्धमविचारमनन्तरूपं निर्लेपलेपमविचारमनन्तरूपम् । निष्खण्डखण्डमविचारमनन्तरूपं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २३।।	(3.23) I am pure, very pure - beyond reason and of infinite form. I am non-attachment and attachment - beyond reason and of infinite form. I am undivided and divided - beyond reason and of infinite form. I am the nectar of knowledge, homogenous existence, like the sky.
24	ब्रह्मादयः सुरगणाः कथमत्र सन्ति स्वर्गादयो वसतयः कथमत्र सन्ति । यद्येकरूपममलं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २४।।	(3.24) If the supreme reality is only one and stainless How can there be here and the hosts of gods beginning with Brahma, and how can there be here- the worlds of habitation, such as heaven? I am the nectar of knowledge, homogenous existence, like the sky.
25	निर्नेति नेति विमलो हि कथं वदामि निःशेषशेषविमलो हि कथं वदामि । निर्लिङ्गलिङ्गविमलो हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २५।।	(3.25) How shall I, the pure One, the "not this " and yet the not "not this", speak? How shall I, the pure One, The endless and the end, speak? How shall I, the pure One, attributeless and attribute, speak? I am the nectar of knowledge, homogenous existence, like the sky.
26	निष्कर्मकर्मपरमं सततं करोमि निःसङ्गसङ्गरहितं परमं विनोदम् । निर्देहदेहरहितं सततं विनोदं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २६।।	(3.26) I ever perform the supreme action which is non-action. I am supreme Joy, devoid of attachment and detachment. I am everlasting Joy, devoid of body and absence of body. I am the nectar of knowledge, homogenous existence, like the sky.
27	मायाप्रपञ्चरचना न च मे विकारः । कौटिल्यदम्भरचना न च मे विकारः । सत्यानृतेति रचना न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २७।।	(3.27) The creation of the illusory universe is not my modification. The creation of deceit and arrogance is not my modification. The creation of truth and falsehood is not my modification. I am the nectar of knowledge, homogenous existence, like the sky.
28	सन्ध्यादिकालरहितं न च मे वियोगो- ह्यन्तः प्रबोधरहितं बधिरो न मूकः । एवं विकल्परहितं न च भावशुद्धं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २८।।	(3.28) I am devoid of time, such as twilight - I have no disjunction. I am devoid of interiorness and awakening. I am neither deaf nor mute. I am thus devoid of illusion. I am not made pure by moods of mind. I am the nectar of knowledge, homogenous existence, like the sky.
29	निर्नाथनाथरहितं हि निराकुलं वै निश्चित्तचित्तविगतं हि निराकुलं वै । संविद्धि सर्वविगतं हि निराकुअलं वै ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २९।।	(3.29) I am without a master and the absence of a master - I am unperturbed. I have transcended mind and absence of mind - I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogenous existence, like the sky.
30	कान्तारमन्दिरमिदं हि कथं वदामि संसिद्धसंशयमिदं हि कथं वदामि । एवं निरन्तरसमं हि निराकुलं वै ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३०।।	(3.30) How shall I say that this is a forest or a temple? How shall I say that this is proved or doubtful? It is thus uninterrupted homogenous calm Existence. I am the nectar of knowledge, homogenous existence, like the sky.
31	निर्जीवजीवरहितं सततं विभाति निर्बीजबीजरहितं सततं विभाति । निर्वाणबन्धरहितं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३१।।	(3.31) The Self devoid of life and lifelessness - shines forever. Devoid of seed and seedlessness - of liberation and bondage, it shines forever. I am the nectar of knowledge, homogenous existence, like the sky.
32	सम्भूतिवर्जितमिदं सततं विभाति संसारवर्जितमिदं सततं विभाति । संहारवर्जितमिअदं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३२।।	(3.32) It shines forever, devoid of birth - mundane existence and death. I am the nectar of knowledge, homogenous existence, like the sky.
33	उल्लेखमात्रमपि ते न च नामरूपं निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित् । निर्लज्जमानस करोषि कथं विषादं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३३।।	(3.33) Thou hast no name and form - even to the extent of allusion, nor any substance - differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind? I am the nectar of knowledge, homogenous existence, like the sky.
34	किं नाम रोदिषि सखे न जरा न मृत्युः किं नाम रोदिषि सखे न च जन्म दुःखम् । किं नाम रोदिषि सखे न च ते विकारो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३४।।	(3.34) Why weepest thou friend? Thou hast no misery of birth. why weepest thou friend? There is no change for thee. I am the nectar of knowledge, homogenous existence, like the sky.
35	किं नाम रोदिषि सखे न च ते स्वरूपं किं नाम रोदिषि सखे न च ते विरूपम् । किं नाम रोदिषि सखे न च ते वयांसि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३५।।	(3.35) Why dost weep thou friend? Thou hast no natural form. Why dost thou weep friend? Thou hast deformity. Why dost thou weep friend? Thou hast no age. I am the nectar of knowledge, homogenous existence, like the sky.
36	किं नाम रोदिषि सखे न च ते वयांसि किं नाम रोदिषि सखे न च ते मनांसि । किं नाम रोदिषि सखे न तवेन्द्रियाणि ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३६।।	(3.36) Why dost thou weep friend? Thou hast no age. Why dost thou weep friend? thou hast no mind. Why dost thou weep friend? Thou hast no senses. I am the nectar of knowledge, homogenous existence, like the sky.
37	किं नाम रोदिषि सखे न च तेऽस्ति कामः किं नाम रोदिषि सखे न च ते प्रलोभः । किं नाम रोदिषि सखे न च ते विमोहो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३७।।	(3.37) Why dost thou weep friend? Thou hast no lust. Why dost thou weep friend? Thou hast no greed. Why dost thou weep friend? Thou hast no delusion. I am the nectar of knowledge, homogenous existence, like the sky.
38	ऐश्वर्यमिच्छसि कथं न च ते धनानि ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी । ऐश्वर्यमिच्छसि कथं न च ते ममेति ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३८।।	(3.38) Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogenous existence, like the sky.
39	लिङ्गप्रपञ्चजनुषी न च ते न मे च निर्लज्जमानसमिदं च विभाति भिन्नम् । निर्भेदभेदरहितं न च ते न मे च ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३९।।	(3.39) Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogenous existence, like the sky.
40	नो वाणुमात्रमपि ते हि विरागरूपं नो वाणुमात्रमपि ते हि सरागरूपम् । नो वाणुमात्रमपि ते हि सकामरूपं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४०।।	(3.40) Thou hast not the nature of nonattachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.
41	ध्याता न ते हि हृदये न च ते समाधि- र्ध्यानं न ते हि हृदये न बहिः प्रदेशः । ध्येयं न चेति हृदये न हि वस्तु कालो ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४१।।	(3.41) In thy mind there is neither the meditator - meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee - nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.
42	यत्सारभूतमखिलं कथितं मया ते न त्वं न मे न महतो न गुरुर्न न शिष्यः । स्वच्छन्दरूपसहजं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४२।।	(3.42) I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.
43	कथमिह परमार्थं तत्त्वमानन्दरूपं कथमिह परमार्थं नैवमानन्दरूपम् । कथमिह परमार्थं ज्ञानविज्ञानरूपं यदि परमहमेकं वर्तते व्योमरूपम् ।। ४३।।	(3.43) If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth - which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?
44	दहनपवनहीनं विद्धि विज्ञानमेक- मवनिजलविहीनं विद्धि विज्ञानरूपम् । समगमनविहीनं विद्धि विज्ञानमेकं गगनमिव विशालं विद्धि विज्ञानमेकम् ।। ४४।।	(3.44) Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness - who is devoid of earth and water. Know the one of the nature of consciousness- who is devoid of coming and going.
45	न शून्यरूपं न विशून्यरूपं न शुद्धरूपं न विशुद्धरूपम् । रूपं विरूपं न भवामि किञ्चित् स्वरूपरूपं परमार्थतत्त्वम् ।। ४५।।	(3.45) I am neither of the nature of the void - nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.
46	मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा । त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम् ।। ४६।।	(3.46) Renounce the world in every way. Renounce renunciation in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

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चतुर्थोऽध्यायः Chapter 4

1	अथ चतुर्थोऽध्यायः । नावाहनं नैव विसर्जनं वा पुष्पाणि पत्राणि कथं भवन्ति । ध्यानानि मन्त्राणि कथं भवन्ति समासमं चैव शिवार्चनं च ।। १।।	(4.1) There is neither invitation nor casting off; How can there be flowers, leaves, meditations and recitation of sacred texts, and how can there be worship of Siva -which is identity in non-difference?
2	न केवलं बन्धविबन्धमुक्तो न केवलं शुद्धविशुद्धमुक्तः । न केवलं योगवियोगमुक्तः स वै विमुक्तो गगनोपमोऽहम् ।। २।।	(4.2) The absolute is not liberated from bondage and obstruction.The absolute is not purified, cleansed and released.The absolute is not liberated by union or separation.I am indeed the free One, like the sky.
3	सञ्जायते सर्वमिदं हि तथ्यं सञ्जायते सर्वमिदं वितथ्यम् । एवं विकल्पो मम नैव जातः स्वरूपनिर्वाणमनामयोऽहम् ।। ३।।	(4.3) I have developed no false notion that all this reality come into existence or that all this unreality comes into existence. I am free from disease - my form has been extinguished.
4	न साञ्जनं चैव निरञ्जनं वा न चान्तरं वापि निरन्तरं वा । अन्तर्विभन्नं न हि मे विभाति स्वरूपनिर्वाणमनामयोऽहम् ।। ४।।	(4.4) Stained, stainless, divided, undivided -differentiated, none of these appear to me.I am free from disease - my form has been extinguished.
5	अबोधबोधो मम नैव जातो बोधस्वरूपं मम नैव जातम् । निर्बोधबोधं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। ५।।	(4.5) It has not yet happened that I, the ignorant one -have attained to knowledge, nor has it happened that I have become of the nature of Knowledge. And how can I say that I have both ignorance and knowledge? I am free from disease - my form has been extinguished.
6	न धर्मयुक्तो न च पापयुक्तो न बन्धयुक्तो न च मोक्षयुक्तः । युक्तं त्वयुक्तं न च मे विभाति स्वरूपनिर्वाणमनामयोऽहम् ।। ६।।	(4.6) It (The Self) does not appear to me as virtuous or sinful as bound or liberated, nor does it appear to me - as united or separated. I am free from disease - my form has been extinguished.
7	परापरं वा न च मे कदाचित् मध्यस्थभावो हि न चारिमित्रम् । हिताहितं चापि कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। ७।।	(4.7) I never have the high, low, or middle state.I have no friend nor foe. How shall I speak of good and evil? I am free from disease - my form has been extinguished.
8	नोपासको नैवमुपास्यरूपं न चोपदेशो न च मे क्रिया च । संवित्स्वरूपं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। ८।।	(4.8) I am not the worshipper or of the form of the worshipped. I have neither instruction nor practice. How shall I speak of myself - who am of the nature of Consciousness? I am free from disease - my form has been extinguished.
9	नो व्यापकं व्याप्यमिहास्ति किञ्चित् न चालयं वापि निरालयं वा । अशून्यशून्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। ९।।	(4.9) There is nothing here which pervades or is pervaded. There is no abode nor is there the abodeless. I am free from disease - my form has been extinguished.
10	न ग्राहको ग्राह्यकमेव किञ्चित् न कारणं वा मम नैव कार्यम् । अचिन्त्यचिन्त्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १०।।	(4.10) There is no one to understand and nothing indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease - my form has been extinguished.
11	न भेदकं वापि न चैव भेद्यं न वेदकं वा मम नैव वेद्यम् । गतागतं तात कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। ११।।	(4.11) There is nothing dividing, nothing to be divided. How shall I then speak of coming and going? I am free from disease - my form has been extinguished.
12	न चास्ति देहो न च मे विदेहो बुद्दिर्मनो मे न हि चेन्द्रियाणि । रागो विरागश्च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १२।।	(4.12) I have no body or bodilessness - nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease - my form has been extinguished.
13	उल्लेखमात्रं न हि भिन्नमुच्चै- रुल्लेखमात्रं न तिरोहितं वै । समासमं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १३।।	(4.13) The Self is not separate or high - and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease - my form has been extinguished.
14	जितेन्द्रियोऽहं त्वजितेन्द्रियो वा न संयमो मे नियमो न जातः । जयाजयौ मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १४।।	(4.14) Neither have I conquered the senses - nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease - my form has been extinguished.
15	अमूर्तमूर्तिर्न च मे कदाचि- दाद्यन्तमध्यं न च मे कदाचित् । बलाबलं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १५।।	(4.15) Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease - my form has been extinguished.
16	मृतामृतं वापि विषाविषं च सञ्जायते तात न मे कदाचित् । अशुद्धशुद्धं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १६।।	(4.16) Never did I have death or deathlessness - poison or poisonlessness. How can I speak of pure and impure? I am free from disease - my form has been extinguished.
17	स्वप्नः प्रबोधो न च योगमुद्रा नक्तं दिवा वापि न मे कदाचित् । अतुर्यतुर्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १७।।	(4.17) Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease - my form has been extinguished.
18	संविद्धि मां सर्वविसर्वमुक्तं माया विमाया न च मे कदाचित् । सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १८।।	(4.18) Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished. I am free from disease - my form has been extinguished.
19	संविद्धि मां सर्वसमाधियुक्तं संविद्धि मां लक्ष्यविलक्ष्यमुक्तम् । योगं वियोगं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। १९।।	(4.19) know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease - my form has been extinguished.
20	मूर्खोऽपि नाहं न च पण्डितोऽहं मौनं विमौनं न च मे कदाचित् । तर्कं वितर्कं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। २०।।	(4.20) I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease - my form has been extinguished.
21	पिता च माता च कुलं न जाति- र्जन्मादि मृत्युर्न च मे कदाचित् । स्नेहं विमोहं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। २१।।	(4.21) Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease - my form has been extinguished.
22	अस्तं गतो नैव सदोदितोऽहं तेजोवितेजो न च मे कदाचित् । सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम् ।। २२।।	(4.22) Never do I disappear - I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished.
23	असंशयं विद्धि निराकुलं मां असंशयं विद्धि निरन्तरं माम् । असंशयं विद्धि निरञ्जनं मां स्वरूपनिर्वाणमनामयोऽहम् ।। २३।।	(4.23) Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease - my form has been extinguished.
24	ध्यानानि सर्वाणि परित्यजन्ति शुभाशुभं कर्म परित्यजन्ति । त्यागामृतं तात पिबन्ति धीराः स्वरूपनिर्वाणमनामयोऽहम् ।। २४।।	(4.24) The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease - my form has been extinguished.
25	विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र । समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः ।। २५।।	(4.25) There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.

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पञ्चमोध्यायः Chapter 5

1	अथ पञ्चमोध्यायः । ॐ इति गदितं गगनसमं तत् न परापरसारविचार इति । अविलासविलासनिराकरणं कथमक्षरबिन्दुसमुच्चरणम् ।। १।।	(5.1) The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?
2	इति तत्त्वमसिप्रभृतिश्रुतिभिः प्रतिपादितमात्मनि तत्त्वमसि । त्वमुपाधिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। २।।	(5.2) The srutis - such as "That thou art" - prove to thee thou art indeed "That" devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?
3	अधऊर्ध्वविवर्जितसर्वसमं बहिरन्तरवर्जितसर्वसमम् । यदि चैकविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। ३।।	(5.3) If thou art identity in all, if thou art devoid of above and below, within and without and of even the sense of unity, then - Why dost thou, who art the identity in all, grieve in thy heart?
4	न हि कल्पितकल्पविचार इति न हि कारणकार्यविचार इति । पदसन्धिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। ४।।	(5.4) There is no discrimination of rules and precepts- there is no cause or effect. That which is the identity in all is without words and the collection of words. Why dost thou, who art the identity in all, grieve in thy heart?
5	न हि बोधविबोधसमाधिरिति न हि देशविदेशसमाधिरिति । न हि कालविकालसमाधिरिति किमु रोदिषि मानसि सर्वसमम् ।। ५।।	(5.5) There is no knowledge or ignorance and no practice of concentration. There is no space and the absence of space and no practice of concentration. Why dost thou, who art the identity in all, grieve in thy heart?
6	न हि कुम्भनभो न हि कुम्भ इति न हि जीववपुर्न हि जीव इति । न हि कारणकार्यविभाग इति किमु रोदिषि मानसि सर्वसमम् ।। ६।।	(5.6) There is no pot, no individual body or individual. There is no distinction of cause and effect. Why dost thou, who art the identity in all, grieve in thy heart?
7	इह सर्वनिरन्तरमोक्षपदं लघुदीर्घविचारविहीन इति । न हि वर्तुलकोणविभाग इति किमु रोदिषि मानसि सर्वसमम् ।। ७।।	(5.7) There is only the state of freedom which is the All and undifferentiated, which is devoid of the distinction of short and long of round and angular. Why dost thou, who art the identity in all, grieve in thy heart?
8	इह शून्यविशून्यविहीन इति इह शुद्धविशुद्धविहीन इति । इह सर्वविसर्वविहीन इति किमु रोदिषि मानसि सर्वसमम् ।। ८।।	(5.8) Here is the only One - without void and absence of void, without purity and impurity - without the whole and the part. Why dost thou, who art the identity in all, grieve in thy heart?
9	न हि भिन्नविभिन्नविचार इति बहिरन्तरसन्धिविचार इति । अरिमित्रविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। ९।।	(5.9) There is no distinction - of the different and the non-different. There is no distinction of within and without - or the junction of the two. It is the same in all- devoid of friend and foe. Why dost thou, who art the identity in all, grieve in thy heart?
10	न हि शिष्यविशिष्यस्वरूपैति न चराचरभेदविचार इति । इह सर्वनिरन्तरमोक्षपदं किमु रोदिषि मानसि सर्वसमम् ।। १०।।	(5.10) It is not of the nature of disciple or non-disciple; nor is it the discernment of the difference between the living and the non-living. There is only the state of freedom - The All - The undifferentiated.Why dost thou, who art the identity in all, grieve in thy heart?
11	ननु रूपविरूपविहीन इति ननु भिन्नविभिन्नविहीन इति । ननु सर्गविसर्गविहीन इति किमु रोदिषि मानसि सर्वसमम् ।। ११।।	(5.11) It is without form and formlessness. It is without difference and non-difference. It is without manifestation and evolution. Why dost thou, who art the identity in all, grieve in thy heart?
12	न गुणागुणपाशनिबन्ध इति मृतजीवनकर्म करोमि कथम् । इति शुद्धनिरञ्जनसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। १२।।	(5.12) There is no bondage - due to fetters of good and evil qualities. How shall I perform the actions related to death and life? There is only the pure stainless Being - the same in all.. Why dost thou, who art the identity in all, grieve in thy heart?
13	इह भावविभावविहीन इति इह कामविकामविहीन इति । इह बोधतमं खलु मोक्षसमं किमु रोदिषि मानसि सर्वसमम् ।। १३।।	(5.13) Here is the Being devoid - of existence and non-existence- of desire and desirelessness. Here is verily the highest consciousness -identical with freedom. Why dost thou, who art the identity in all, grieve in thy heart?
14	इह तत्त्वनिरन्तरतत्त्वमिति न हि सन्धिविसन्धिविहीन इति । यदि सर्वविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। १४।।	(5.14) Here is the truth undifferentiated by truths -devoid of junction and disjunction. Since it is the same in all and devoid of all - Why dost thou, who art the identity in all, grieve in thy heart?
15	अनिकेतकुटी परिवारसमं इहसङ्गविसङ्गविहीनपरम् । इह बोधविबोधविहीनपरं किमु रोदिषि मानसि सर्वसमम् ।। १५।।	(5.15) Here is the Supreme - devoid of association and disassociation - unlike a house cottage or sheath. Here is the Supreme, devoid of knowledge and ignorance. Why dost thou, who art the identity in all, grieve in thy heart?
16	अविकारविकारमसत्यमिति अविलक्षविलक्षमसत्यमिति । यदि केवलमात्मनि सत्यमिति किमु रोदिषि मानसि सर्वसमम् ।। १६।।	(5.16) Change and changelessness the definable and the indefinable are untrue. if the truth is in the Self alone - Why dost thou, who art the identity in all, grieve in thy heart?
17	इह सर्वसमं खलु जीव इति इह सर्वनिरन्तरजीव इति । इह केवलनिश्चलजीव इति किमु रोदिषि मानसि सर्वसमम् ।। १७।।	(5.17) Here verily is the conscious Being who is completely the All. Here is the conscious Being who is the all-comprehensive and undivided. Here is the conscious Being, alone and immutable. Why dost thou, who art the identity in all, grieve in thy heart?
18	अविवेकविवेकमबोध इति अविकल्पविकल्पमबोध इति । यदि चैकनिरन्तरबोध इति किमु रोदिषि मानसि सर्वसमम् ।। १८।।	(5.18) It is ignorance to see difference in the undifferentiated. Doubt in what is beyond doubt is ignorance. If there is only the one undivided consciousness then why dost thou, who art the identity in all, grieve in thy heart?
19	न हि मोक्षपदं न हि बन्धपदं न हि पुण्यपदं न हि पापपदम् । न हि पूर्णपदं न हि रिक्तपदं किमु रोदिषि मानसि सर्वसमम् ।। १९।।	(5.19) There is no state of liberation - no state of virtue, no state of vice. There is no state of perfection and no state of destitution. Why dost thou, who art the identity in all, grieve in thy heart?
20	यदि वर्णविवर्णविहीनसमं यदि कारणकार्यविहीनसमम् । यदिभेदविभेदविहीनसमं किमु रोदिषि मानसि सर्वसमम् ।। २०।।	(5.20) If the homogenous Being is devoid of cause and effect - division and subdivision, color and lack of color - Why dost thou, who art the identity in all, grieve in thy heart?
21	इह सर्वनिरन्तरसर्वचिते इह केवलनिश्चलसर्वचिते । द्विपदादिविवर्जितसर्वचिते किमु रोदिषि मानसि सर्वसमम् ।। २१।।	(5.21) The self is here in the universal consciousness which is the All and undivided. It is here in the universal consciousness which is absolute and immovable. It is here in the universal consciousness which is devoid of men and other beings. Why dost thou, who art the identity in all, grieve in thy heart?
22	अतिसर्वनिरन्तरसर्वगतं अतिनिर्मलनिश्चलसर्वगतम् । दिनरात्रिविवर्जितसर्वगतं किमु रोदिषि मानसि सर्वसमम् ।। २२।।	(5.22) The Self transcends all, is indivisable and all-pervading. It is free from stain of attachment, immovable and all-pervading. It is without day and night and all-pervading. Why dost thou, who art the identity in all, grieve in thy heart?
23	न हि बन्धविबन्धसमागमनं न हि योगवियोगसमागमनम् । न हि तर्कवितर्कसमागमनं किमु रोदिषि मानसि सर्वसमम् ।। २३।।	(5.23) There is no coming of bondage and freedom from bondage. There is no coming of union and separation. There is no coming of reasoning and disputation. Why dost thou, who art the identity in all, grieve in thy heart?
24	इह कालविकालनिराकरणं अणुमात्रकृशानुनिराकरणम् । न हि केवलसत्यनिराकरणं किमु रोदिषि मानसि सर्वसमम् ।। २४।।	(5.24) Here is negation of time, untime and even the atom of fire - but no negation of the absolute truth. Why dost thou, who art the identity in all, grieve in thy heart?
25	इह देहविदेहविहीन इति ननु स्वप्नसुषुप्तिविहीनपरम् । अभिधानविधानविहीनपरं किमु रोदिषि मानसि सर्वसमम् ।। २५।।	(5.25) Here is the Self devoid of body and disembodiment. Here is verily the supreme One - devoid of dream and deep sleep. Here is the supreme One devoid of name and injunctions. Why dost thou, who art the identity in all, grieve in thy heart?
26	गगनोपमशुद्धविशालसमं अतिसर्वविवर्जितसर्वसमम् । गतसारविसारविकारसमं किमु रोदिषि मानसि सर्वसमम् ।। २६।।	(5.26) Pure, vast and homogenous like the sky, the Self is the same in all and devoid of all. It is the homogenous Being divested of essence and non-essence and change. Why dost thou, who art the identity in all, grieve in thy heart?
27	इह धर्मविधर्मविरागतर- मिह वस्तुविवस्तुविरागतरम् । इह कामविकामविरागतरं किमु रोदिषि मानसि सर्वसमम् ।। २७।।	(5.27) Here is the Self - which is more than dispassionate to virtue and vice to substance and nonsubstance - to desire and desirelessness. Why dost thou, who art the identity in all, grieve in thy heart?
28	सुखदुःखविवर्जितसर्वसम- मिह शोकविशोकविहीनपरम् । गुरुशिष्यविवर्जिततत्त्वपरं किमु रोदिषि मानसि सर्वसमम् ।। २८।।	(5.28) Here is the Self, the same in all - which is without grief and greiflessness. Here is the Supreme, without happiness and sorrow. The Supreme Truth is devoid of teacher and disciple. Why dost thou, who art the identity in all, grieve in thy heart?
29	न किलाङ्कुरसारविसार इति न चलाचलसाम्यविसाम्यमिति । अविचारविचारविहीनमिति किमु रोदिषि मानसि सर्वसमम् ।। २९।।	(5.29) Verily there is no offshoot - essence or absence of essence. Neither is there movable nor immovable - sameness nor variety. The Self is devoid of reason and unreason. Why dost thou, who art the identity in all, grieve in thy heart?
30	इह सारसमुच्चयसारमिति । कथितं निजभावविभेद इति । विषये करणत्वमसत्यमिति किमु रोदिषि मानसि सर्वसमम् ।। ३०।।	(5.30) Here is the essence - the concentration of all essences - which is said to be different - from ones individual consciousness. To be the instrument of perception of objects is unreal. Why dost thou, who art the identity in all, grieve in thy heart?
31	बहुधा श्रुतयः प्रवदन्ति यतो वियदादिरिदं मृगतोयसमम् । यदि चैकनिरन्तरसर्वसमं किमु रोदिषि मानसि सर्वसमम् ।। ३१।।	(5.31) Since the Vedas have declared variously that this universe made of ether and the like is like a mirage, and since the Self is one - indivisable - and the same in all, Why dost thou, who art the identity in all, grieve in thy heart?
32	विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र । समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः ।। ३२।।	(5.32) Where one knows nothing, there is verily no versification.The Supreme and free One - pure of thought, absorbed in the consciousness of the homogenous being, prattles about the truth.

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षष्ठमोऽध्यायः Chapter 6

1	अथ षष्ठमोऽध्यायः । बहुधा श्रुतयः प्रवदन्ति वयं वियदादिरिदं मृगतोयसमम् । यदि चैकनिरन्तरसर्वशिव- मुपमेयमथोह्युपमा च कथम् ।। १।।	(6.1) The srutis declare in various ways that this - the ether and its like, and we ourselves are like a mirage. If there is only one indivisible, all-comprehensive Absolute - how can there be the comparable and comparison?
2	अविभक्तिविभक्तिविहीनपरं ननु कार्यविकार्यविहीनपरम् । यदि चैकनिरन्तरसर्वशिवं यजनं च कथं तपनं च कथम् ।। २।।	(6.2) The supreme is without divisibility and in-divisibility. The Supreme is without activity and changeability. If there is only one indivisible, all-comprehensive absolute how can there be worship - how can there be austerity?
3	मन एव निरन्तरसर्वगतं ह्यविशालविशालविहीनपरम् । मन एव निरन्तरसर्वशिवं मनसापि कथं वचसा च कथम् ।। ३।।	(6.3) The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness. The mind is indeed the indivisible, all-comprehensive absolute. How can we do anything with the mind and speech?
4	दिनरात्रिविभेदनिराकरण- मुदितानुदितस्य निराकरणम् । यदि चैकनिरन्तरसर्वशिवं रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।।	(6.4) The Self is the negation of the distinction between night and day.The Self is the negation of the risen and the not-risen. If there is only one indivisible, all-comprehensive absolute how can there be the Sun., moon and fire?
5	गतकामविकामविभेद इति गतचेष्टविचेष्टविभेद इति । यदि चैकनिरन्तरसर्वशिवं बहिरन्तरभिन्नमतिश्च कथम् ।। ५।।	(6.5) The Self is that from which the distinction of desire and desirelessness of action and inaction are gone. If there is only one indivisible, all-comprehensive absolute how can there be consciousness differentiated by exterior and interior?
6	यदि सारविसारविहीन इति यदि शून्यविशून्यविहीन इति । यदि चैकनिरन्तरसर्वशिवं प्रथमं च कथं चरमं च कथम् ।। ६।।	(6.6) If the Self is devoid of essence and lack of essence, if it is without void and nonvoid, If there is only one indivisible, all-comprehensive absolute how can there be a first, how can there be a last?
7	यदिभेदविभेदनिराकरणं यदि वेदकवेद्यनिराकरणम् । यदि चैकनिरन्तरसर्वशिवं तृतीयं च कथं तुरीयं च कथम् ।। ७।।	(6.7) If the Self is the negation of difference and nondifference if it is the negation of the knower and the knowable, If there is only one indivisible, all-comprehensive absolute how can there be the third, how can there be the fourth?
8	गदिताविदितं न हि सत्यमिति विदिताविदितं नहि सत्यमिति । यदि चैकनिरन्तरसर्वशिवं विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।।	(6.8) The spoken and the unspoken are not the truth, the known and the unknown are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be objects, senses, mind and intellect?
9	गगनं पवनो न हि सत्यमिति धरणी दहनो न हि सत्यमिति । यदि चैकनिरन्तरसर्वशिवं जलदश्च कथं सलिलं च कथम् ।। ९।।	(6.9) Ether and air are not the truth; Earth and fire are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be cloud, how can there be water?
10	यदि कल्पितलोकनिराकरणं यदि कल्पितदेवनिराकरणम् । यदि चैकनिरन्तरसर्वशिवं गुणदोषविचारमतिश्च कथम् ।। १०।।	(6.10) If the Self is the negation of imagined worlds, if it is the negation of imagined gods, If there is only one indivisible, all-comprehensive absolute how can there be discriminating consciousness of good and evil?
11	मरणामरणं हि निराकरणं करणाकरणं हि निराकरणम् । यदि चैकनिरन्तरसर्वशिवं गमनागमनं हि कथं वदति ।। ११।।	(6.11) The Self is the negation of death and deathlessness. It is the negation of action and inaction. If there is only one indivisible, all-comprehensive absolute how can one speak of coming and going?
12	प्रकृतिः पुरुषो न हि भेद इति न हि कारणकार्यविभेद इति । यदि चैकनिरन्तरसर्वशिवं पुरुषापुरुषं च कथं वदति ।। १२।।	(6.12) NO such distinctions exist as prakrti and purusa. If there is only one indivisible all-comprehensive absolute how can one speak of Self and not-self?
13	तृतीयं न हि दुःखसमागमनं न गुणाद्द्वितीयस्य समागमनम् । यदि चैकनिरन्तरसर्वशिवं स्थविरश्च युवा च शिशुश्च कथम् ।। १३।।	(6.13) There is no coming of the third kind of misery or the second kind of misery due to the gunas. If there is only one indivisible, all-comprehensive absolute how can there be and old man, a young man and in infant?
14	ननु आश्रमवर्णविहीनपरं ननु कारणकर्तृविहीनपरम् । यदि चैकनिरन्तरसर्वशिव- मविनष्टविनष्टमतिश्च कथम् ।। १४।।	(6.14) The Supreme is without caste and stage of life without cause and agent. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?
15	ग्रसिताग्रसितं च वितथ्यमिति जनिताजनितं च वितथ्यमिति । यदि चैकनिरन्तरसर्वशिव- मविनाशि विनाशि कथं हि भवेत् ।। १५।।	(6.15) The destroyed and the undestroyed are both false.The born and the unborn are both false. If there is only one indivisible, all-comprehensive absolute how can there be the perishable and the imperishable?
16	पुरुषापुरुषस्य विनष्टमिति वनितावनितस्य विनष्टमिति । यदि चैकनिरन्तरसर्वशिव- मविनोदविनोदमतिश्च कथम् ।। १६।।	(6.16) The Self is the annihilation of the masculine and the nonmasculine. It is the annihilation of the feminine and the nonfeminine. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of joy and lack of joy?
17	यदि मोहविषादविहीनपरो यदि संशयशोकविहीनपरः । यदि चैकनिरन्तरसर्वशिव- महमेति ममेति कथं च पुनः ।। १७।।	(6.17) If the Supreme is free of delusion and sorrow, doubt and grief If there is only one indivisible, all-comprehensive absolute how can there be I and mine?
18	ननु धर्मविधर्मविनाश इति ननु बन्धविबन्धविनाश इति । यदि चैकनिरन्तरसर्वशिवं- मिहदुःखविदुःखमतिश्च कथम् ।। १८।।	(6.18) The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom form bondage. If there is only one indivisible, all-comprehensive absolute How can there be here any consciousness of sorrow and the absence of sorrow?
19	न हि याज्ञिकयज्ञविभाग इति न हुताशनवस्तुविभाग इति । यदि चैकनिरन्तरसर्वशिवं वद कर्मफलानि भवन्ति कथम् ।। १९।।	(6.19) No distinction of sacrificer and sacrifice exists. No distinction of fire and ingredients exists. If there is only one indivisible, all-comprehensive absolute how can there be any fruits of work?
20	ननु शोकविशोकविमुक्त इति ननु दर्पविदर्पविमुक्त इति । यदि चैकनिरन्तरसर्वशिवं ननु रागविरागमतिश्च कथम् ।। २०।।	(6.20) The Self is verily free from sorrow and absence of sorrow. The Self is free from pride and the absence of pride. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of attachment and nonattachment?
21	न हि मोहविमोहविकार इति न हि लोभविलोभविकार इति । यदि चैकनिरन्तरसर्वशिवं ह्यविवेकविवेकमतिश्च कथम् ।। २१।।	(6.21) No such change as illusion and freedom from illusion exists. No such change as greed and freedom from greed exists. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of discrimination and lack of discrimination?
22	त्वमहं न हि हन्त कदाचिदपि कुलजातिविचारमसत्यमिति । अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम् ।। २२।।	(6.22) There are never any "you" and "I". The discrimination of family and race is false. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?
23	गुरुशिष्यविचारविशीर्ण इति उपदेशविचारविशीर्ण इति । अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम् ।। २३।।	(6.23) The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?
24	न हि कल्पितदेहविभाग इति न हि कल्पितलोकविभाग इति । अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम् ।। २४।।	(6.24) There is no imagined division of bodies. There is no imagined division of worlds. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?
25	सरजो विरजो न कदाचिदपि ननु निर्मलनिश्चलशुद्ध इति । अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम् ।। २५।।	(6.25) The Self, never endowed with passion or devoid of it, is verily spotless, immovable and pure. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?
26	न हि देहविदेहविकल्प इति अनृतं चरितं न हि सत्यमिति । अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम् ।। २६।।	(6.26) No distinction such as body and bodilessness exists, nor is it true that there is false action. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?
27	विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र । समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः ।। २७।।	(6.27) Where one knows nothing, there is verily no versification. The Supreme One, pure of thought, absorbed in the consciousness of the homogenous being - prattles about the truth.

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सप्तमोऽध्यायः Chapter 7

1	अथ सप्तमोऽध्यायः । रथ्याकर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः । शून्यागारे तिष्ठति नग्नो शुद्धनिरञ्जनसमरसमग्नः ।। १।।	(7.1) The enlightened one nude or clad in a patched garment of rags gathered from roads follows the path which is devoid of virtue and stays in an empty abode - absorbed in the pure, stainless homogenous Being.
2	लक्ष्यालक्ष्यविवर्जितलक्ष्यो युक्तायुक्तविवर्जितदक्षः । केवलतत्त्वनिरञ्जनपूतो वादविवादः कथमवधूतः ।। २।।	(7.2) The enlightened one - aims at that which is without any mark or marklessness. He is skilful, being devoid of right or wrong. He is the absolute truth, stainless and pure. How can the liberated on engage in discussion and disputation?
3	आशापाशविबन्धनमुक्ताः शौचाचारविवर्जितयुक्ताः । एवं सर्वविवर्जितशान्त- स्तत्त्वं शुद्धनिरञ्जनवन्तः ।। ३।।	(7.3) Free from entrapment in the snares of hope and devoid of purificatory ceremonies, The enlightened one is ever absorbed in the absolute. Thus having renounced all He is the truth, pure and stainless.
4	कथमिह देहविदेहविचारः कथमिह रागविरागविचारः । निर्मलनिश्चलगगनाकारं स्वयमिह तत्त्वं सहजाकारम् ।। ४।।	(7.4) How can there be any discussion here of the body and disembodiment of attachment and detachment? Here is the truth itself in its spontaneous natural form-pure, immovable like the sky.
5	कथमिह तत्त्वं विन्दति यत्र रूपमरूपं कथमिह तत्र । गगनाकारः परमो यत्र विषयीकरणं कथमिह तत्र ।। ५।।	(7.5) Where the truth is known, how can there be form and formlessness? Where there is the Supreme, whose form is like the sky, how is perception of any object possible?
6	गगनाकारनिरन्तरहंस- स्तत्त्वविशुद्धनिरञ्जनहंसः । एवं कथमिह भिन्नविभिन्नं बन्धविबन्धविकारविभिन्नम् ।। ६।।	(7.6) The Supreme Self is indivisible - of the form of the sky. It is the truth, pure and stainless. Thus how can there be here difference and nondifference - bondage and freedom from bondage - transformation and division?
7	केवलतत्त्वनिरन्तरसर्वं योगवियोगौ कथमिह गर्वम् । एवं परमनिरन्तरसर्व- मेवं कथमिह सारविसारम् ।। ७।।	(7.7) Here is only the Absolute Truth indivisible and the All. How can there be here union, disunion, or pride? If thus there is here only the Supreme - the indivisible and the All - how can there be here any substance or absence of substance?
8	केवलतत्त्वनिरञ्जनसर्वं गगनाकारनिरन्तरशुद्धम् । एवं कथमिह सङ्गविसङ्गं सत्यं कथमिह रङ्गविरङ्गम् ।। ८।।	(7.8) Here is the absolute Truth indivisible and pure, stainless and the All of the form of the sky. Thus how can there be here association and dissociation?
9	योगवियोगै रहितो योगी भोगविभोगै रहितो भोगी । एवं चरति हि मन्दं मन्दं मनसा कल्पितसहजानन्दम् ।। ९।।	(7.9) The enlightened one is a yogi devoid yoga and the absence of yoga. He is an enjoyer, devoid of enjoyment and absence of enjoyment. Thus he wanders leisurely, filled with the spontaneous joy of his own mind.
10	बोधविबोधैः सततं युक्तो द्वैताद्वैतैः कथमिह मुक्तः । सहजो विरजः कथमिह योगी शुद्धनिरञ्जनसमरसभोगी ।। १०।।	(7.10) If the yogi is always related to knowledge and perception, to duality and unity how can he be free here? How can a yogi be natural and free from attachment here? He is the enjoyer of the pure, stainless and homogenous Being.
11	भग्नाभग्नविवर्जितभग्नो लग्नालग्नविवर्जितलग्नः । एवं कथमिह सारविसारः समरसतत्त्वं गगनाकारः ।। ११।।	(7.11) The Self is destruction, devoid of the destroyed and the undestroyed. The Self is the auspicious moment, Devoid of the auspicious and inauspicious time. Thus, how can there be here substance and the absence of substance? The truth which is homogenous is of the form of the sky.
12	सततं सर्वविवर्जितयुक्तः सर्वं तत्त्वविवर्जितमुक्तः । एवं कथमिह जीवितमरणं ध्यानाध्यानैः कथमिह करणम् ।। १२।।	(7.12) Forever divested of all and united to the Self - the enlightened one is the All - free and devoid of truth. Thus, how can there be here life and death? and how can there be any accomplishment through meditation and lack of mediation?
13	इन्द्रजालमिदं सर्वं यथा मरुमरीचिका । अखण्डितमनाकारो वर्तते केवलः शिवः ।। १३।।	(7.13) All this is magic, like a mirage in the desert. Only the absolute Self, of indivisible and impenetrable form exists.
14	धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम् । कथं रागविरागैश्च कल्पयन्ति विपश्चितः ।। १४।।	(7.14) To all things - from the practice of religious laws and duties to liberation, we are completely indifferent. How can we have anything to do with attachment or detachment? Only the learned imagine these things.
15	विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र । समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः ।। १५।।	(7.15) Where one knows nothing, there is verily no versification. The Supreme One, Pure of thought, absorbed in the consciousness of the homogenous being prattles about the truth.

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अष्टमोऽध्यायः Chapter 8

1	अथ अष्टमोऽध्यायः । त्वद्यात्रया व्यापकता हता ते ध्यानेन चेतःपरता हता ते । स्तुत्या मया वाक्परता हता ते क्षमस्व नित्यं त्रिविधापराधान् ।। १।।	(8.1) By making my pilgrimage to Thee Thy all-pervasiveness has been destroyed by me. With my meditation, Thy transcendence of the mind has been destroyed. Thy transcendence of speech has been destroyed by my singing Thy Praise. Ever forgive me these three sins.
2	कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः । अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः ।। २।।	(8.2) A sage is one whose intelligence is unsmitten by lusts -who is self-controlled, gentle and pure - who possesses nothing, who is indifferent -who eats moderately -is quiet and steady and has taken refuge in me.
3	अप्रमत्तो गभीरात्मा धृतिमान् जितषड्गुणः । अमानी मानदः कल्पो मैत्रः कारुणिकः कविः ।। ३।।	(8.3) The sage is vigilant and resolute - has a profound mind and has conquered the six bondages; he is not proud, but gives honour to others; he is strong, friendly to all compassionate and wise.
4	कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम् । सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः ।। ४।।	(8.4) The sage is merciful, non-violent and enduring of all. He is pure hearted and is the essence of truth; he is the same to all and beneficent to all.
5	अवधूतलक्षणं वर्णैर्ज्ञातव्यं भगवत्तमैः । वेदवर्णार्थतत्त्वज्ञैर्वेदवेदान्तवादिभिः ।। ५।।	(8.5) The sign of an Avudhuta should be known by the blessed ones, by those who know the truth of the significance of the letters of the Vedas and who teach Veda and Vedanta.
6	आशापाशविनिर्मुक्त आदिमध्यान्तनिर्मलः । आनन्दे वर्तते नित्यमकारं तस्य लक्षणम् ।। ६।।	(8.6) The significance of the letter "A" is that the Avudhuta is free from the bondage of hopes is pure in the beginning, middle and end and dwells ever in joy.
7	वासना वर्जिता येन वक्तव्यं च निरामयम् । वर्तमानेषु वर्तेत वकारं तस्य लक्षणम् ।। ७।।	(8.7) The syllable "VA" is indicative of him by whom all desires have been renounced whose speech is wholesome and who dwells in the present.
8	धूलिधूसरगात्राणि धूतचित्तो निरामयः । धारणाध्याननिर्मुक्तो धूकारस्तस्य लक्षणम् ।। ८।।	(8.8) The syllable "DHU" is a sign of him whose limbs are grey with dust - whose mind is purified- who is free from all diseases - and who is released from the practice of concentration and meditation.
9	तत्त्वचिन्ता धृता येन चिन्ताचेष्टाविवर्जितः । तमोऽहंकारनिर्मुक्तस्तकारस्तस्य लक्षणम् ।। ९।।	(8.9) The syllable "TA" is significant of him by whom the thought of Truth has been made steady who is devoid of all thoughts and efforts and who is free from ignorance and egoism.
10	दत्तात्रेयावधूतेन निर्मितानन्दरूपिणा । ये पठन्ति च शृण्वन्ति तेषां नैव पुनर्भवः ।। १०।।	(8.10) This Gita or song is composed by Dattatreya Avadhuta who is the embodiment of bliss. Whoever reads or hears it has never any rebirth. One who has realized the Self is never reborn.
11	इति अष्टमोऽध्यायः ।। ८।।

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Bhagavad Gita Chapter 1

2006-06-19T12:01:00.000-07:00

Bhagavad Gita Chapter 1

1	ॐ श्रीपरमात्मने नमः अथ श्रीमद्भगवद्गीता *प्रथमोऽध्यायः* धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत संजय ॥१-१॥	ARJUNA'S DILEMMA The war of Mahabharata has begun after all negotiations by Lord Krishna and others to avoid it failed. The blind King (Dhritarashtra) was never very sure about the victory of his sons (Kauravas) in spite of their superior army. Sage Vyasa, the author of Mahabharata, wanted to give the blind king the boon of eyesight so that the king could see the horrors of the war for which he was primarily responsible. But the king refused the offer. He did not want to see the horrors of the war; but preferred to get the war report through his charioteer, Sanjaya. Sage Vyasa granted the power of clairvoyance to Sanjaya. With this power Sanjaya could see, hear, and recall the events of the past, present, and the future. He was able to give an instant replay of the eye witness war report to the blind King sitting in the palace. Bhishma, the mightiest man and the commander-in-chief of the Kaurava's army, is disabled by Arjuna and is lying on deathbed in the battleground on the tenth day of the eighteen day war. Upon hearing this bad news from Sanjaya, the blind King looses all hopes for victory of his sons. Now the King wants to know the details of the war from the beginning, including how the mightiest man, and the commander-in-chief of his superior army who had a boon of dying at his own will was defeated in the battlefield. The teaching of the Gita begins with the inquiry of the blind King, after Sanjaya described how Bhishma was defeated, as follows: The King inquired: Sanjaya, please now tell me, in details, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01)
2	संजय उवाच दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥१-२॥	Sanjaya said: O King, After seeing the battle formation of the Pandava?s army, your son approached his guru and spoke these words: (1.02)
3	पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥	O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. (1.03-06)
4	अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥
5	धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥१-५॥
6	युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१-६॥
7	अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥१-७॥	Introduction Of The Army Commanders Also there are many heroes on my side who have risked their lives for me. I shall name few distinguished commanders of my army for your information. He named all the officers of his army, and said: They are armed with various weapons, and are skilled in warfare. (1.07-09)
8	भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥१-८॥
9	अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१-९॥
10	अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥१-१०॥	Our army is invincible, while their army is easy to conquer. Therefore all of you, occupying your respective positions, protect our commander-in-chief. (1.10-11)
11	अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥१-११॥
12	तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥१-१२॥	War Starts With The Blowing Of Conch Shells The mighty commander-in-chief and the eldest man of the dynasty, roared as a lion and blew his conch loudly, bringing joy to your son. (1.12)
13	ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१-१३॥	Soon after that; conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)
14	ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥१-१४॥	After that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)
15	पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१-१५॥	Krishna blew His conch first, and then Arjuna and all other commanders of various divisions of the army of Pandavas blew their respective conches. The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)
16	अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥१-१६॥
17	काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥१-१७॥
18	द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥१-१८॥
19	स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥१-१९॥
20	अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः ॥१-२०॥	Arjuna Wants To Inspect The Army Against Whom He Is About To Fight Seeing your sons standing, and the war about to begin with the hurling of weapons; Arjuna, whose banner bore the emblem of Lord Hanumana, took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.20-22)
21	हृषीकेशं तदा वाक्यमिदमाह महीपते । अर्जुन उवाच सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥१-२१॥
22	यावदेतान्निरिक्षेऽहं योद्‌धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥१-२२॥
23	योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥१-२३॥	I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23)
24	संजय उवाच एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥१-२४॥	Sanjaya said: O King; Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna's grandfather, his guru and all other Kings; and said to Arjuna: Behold these assembled soldiers! (1.24-25)
25	भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥१-२५॥
26	तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥१-२६॥	Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)
27	श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥१-२७॥	ARJUNA'S DILEMMA After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)
28	कृपया परयाविष्टो विषीदन्निदमब्रवीत् । अर्जुन उवाच दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥१-२८॥
29	सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥१-२९॥
30	गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥१-३०॥	The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)
31	निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥१-३१॥
32	न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥१-३२॥	I desire neither victory, nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? Because all those for whom we desire kingdom, enjoyments, and pleasures are standing here for the battle, giving up their lives. (1.32-33)
33	येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥१-३३॥
34	आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा ॥१-३४॥	I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)
35	एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥१-३५॥
36	निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥१-३६॥	O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we shall incur sin only. (1.36)
37	तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥१-३७॥	Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)
38	यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥१-३८॥	Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends. Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)
39	कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥१-३९॥
40	कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥१-४०॥	ARJUNA DESCRIBES THE EVILS OF WAR Eternal family traditions and codes of moral conduct are destroyed with the destruction of the family. And immorality prevails in the family due to the destruction of family traditions. (1.40)
41	अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः ॥१-४१॥	And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, unwanted progeny is born. (1.41)
42	संकरो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥१-४२॥	This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the unwanted progeny. (1.42)
43	दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥१-४३॥	The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)
44	उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥१-४४॥	We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)
45	अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥१-४५॥	Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)
46	यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥१-४६॥	It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46)
47	संजय उवाच एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥१-४७॥	WHEN GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)
48	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 2

2006-06-19T11:59:00.001-07:00

Bhagavad Gita Chapter 2

1	श्रीपरमात्मने नमः अथ द्वितीयोऽध्यायः संजय उवाच तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२- १॥	TRANSCENDENTAL KNOWLEDGE Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)
2	श्रीभगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२- २॥	Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
3	क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२- ३॥	Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03)
4	अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥	ARJUNA CONTINUES HIS REASONING AGAINST THE WAR Arjuna said: How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect, with arrows in battle, O Krishna? (2.04)
5	गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥	It would be better, indeed, to live on alms in this world than to slay these noble personalities, because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)
6	न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥	We do not know which alternative to fight or to quit is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers, who are standing in front of us. (2.06)
7	कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥	My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07)
8	न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥	I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers will remove the sorrow that is drying up my senses. (2.08)
9	संजय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥	Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)
10	तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥	O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)
11	श्रीभगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥	THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF SPIRIT AND THE PHYSICAL BODY Lord Krishna said: You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)
12	न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥	There was never a time when these monarchs, you, or I did not exist; nor shall we ever cease to exist in the future. (2.12)
13	देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥	Just as the soul acquires a childhood body, a youth body, and an old age body during this life; similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13)
14	मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥	The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them. (2.14)
15	यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥	Because a calm person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for salvation. (2.15)
16	नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२- १६॥	THE SPIRIT IS ETERNAL, BODY IS TRANSITORY The invisible Spirit (Atma, Atman) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16)
17	अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२- १७॥	The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)
18	अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२- १८॥	The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore fight, O Arjuna. (2.18)
19	य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२- १९॥	The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)
20	न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२- २०॥	The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)
21	वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२- २१॥	O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21)
22	वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥	DEATH AND TRANSMIGRATION OF SOUL Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)
23	नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥	Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable, and primeval. (2.23-24)
24	अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२- २४॥
25	अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥	The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)
26	अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥	Even if you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27)
27	जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥
28	अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥	All beings are unmanifest, or invisible to our physical eyes before birth and after death. They manifest between the birth and the death only. What is there to grieve about? (2.28)
29	आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥	THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know what the Spirit is. (See also KaU 2.07) (2.29)
30	देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥	O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)
31	स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥	LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR Considering also your duty as a warrior you should not waver like this. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)
32	यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥	Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)
33	अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥	If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)
34	अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥	People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)
35	भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥	The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)
36	अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥	Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)
37	हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥	You will go to heaven if killed on the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)
38	सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥	Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)
39	एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥	IMPORTANCE OF KARMA-YOGA, THE SELFLESS SERVICE The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of selfless service (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39)
40	नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥	No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of the discipline of selfless service protects one from the great fear of repeated birth and death. (2.40)
41	व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥	A selfless worker has resolute determination for God-realization, but the desires of the one who works to enjoy the fruits of work are endless. (2.41)
42	यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥	THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE The misguided ones who delight in the melodious chanting of the Veda without understanding the real purpose of the Vedas think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)
43	कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥	They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)
44	भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥	The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by ritualistic activities. (2.44)
45	त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥	A portion of the Vedas deals with three modes ? goodness, passion, and ignorance ? of material Nature. Become free from pairs of opposites, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these three modes, and be Self-conscious, O Arjuna. (2.45)
46	यावानर्थ उदपाने सर्वतः संप्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥	To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)
47	कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥	THEORY AND PRACTICE OF KARMA-YOGA You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)
48	योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥	Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The selfless service is a yogic practice that brings peace and equanimity of mind. (2.48)
49	दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥	Work done with selfish motives is inferior by far to the selfless service. Therefore be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are verily unhappy, because one has no control over the results. (2.49)
50	बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥	A Karma-yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one's abilities without becoming selfishly attached to the fruits of work is called Karma-yoga or Seva. (2.50)
51	कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥	Karma-yogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of salvation or Nirvana. (2.51)
52	यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥	When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)
53	श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥	When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme in trance. (2.53)
54	अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥	Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)
55	श्रीभगवानुवाच प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥	MARKS OF A SELF-REALIZED PERSON Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the Supreme Being by the joy of Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)
56	दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥	A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56)
57	यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥	The mind and intellect of a person become steady who is not attached to anything, who is neither elated by getting desired results, nor perturbed by undesired results. (2.57)
58	यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥	When one can completely withdraw the senses from the sense objects as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)
59	विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥	The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)
60	यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥	DANGERS OF UNRESTRAINED SENSES Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)
61	तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥	One should fix one's mind on God with loving contemplation after bringing the senses under control. One's intellect becomes steady when one's senses are under complete control. (2.61)
62	ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥	One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)
63	क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥	Delusion or wild idea arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)
64	रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥	ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)
65	प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥	All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)
66	नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥	There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)
67	इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥	Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore of peace and happiness. (2.67)
68	तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥	Therefore, O Arjuna, one's intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)
69	या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥	A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)
70	आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥	One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)
71	विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥२- ७१॥	One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my', attains peace. (2.71)
72	एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२- ७२॥	O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one's life, a person becomes one with the Absolute. (2.72)
73	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥२॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 2

2006-06-19T11:59:00.000-07:00

Bhagavad Gita Chapter 2

1	श्रीपरमात्मने नमः अथ द्वितीयोऽध्यायः संजय उवाच तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२- १॥	TRANSCENDENTAL KNOWLEDGE Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)
2	श्रीभगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२- २॥	Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
3	क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२- ३॥	Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03)
4	अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥	ARJUNA CONTINUES HIS REASONING AGAINST THE WAR Arjuna said: How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect, with arrows in battle, O Krishna? (2.04)
5	गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥	It would be better, indeed, to live on alms in this world than to slay these noble personalities, because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)
6	न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥	We do not know which alternative to fight or to quit is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers, who are standing in front of us. (2.06)
7	कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥	My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07)
8	न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥	I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers will remove the sorrow that is drying up my senses. (2.08)
9	संजय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥	Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)
10	तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥	O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)
11	श्रीभगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥	THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF SPIRIT AND THE PHYSICAL BODY Lord Krishna said: You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)
12	न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥	There was never a time when these monarchs, you, or I did not exist; nor shall we ever cease to exist in the future. (2.12)
13	देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥	Just as the soul acquires a childhood body, a youth body, and an old age body during this life; similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13)
14	मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥	The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them. (2.14)
15	यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥	Because a calm person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for salvation. (2.15)
16	नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२- १६॥	THE SPIRIT IS ETERNAL, BODY IS TRANSITORY The invisible Spirit (Atma, Atman) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16)
17	अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२- १७॥	The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)
18	अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२- १८॥	The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore fight, O Arjuna. (2.18)
19	य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२- १९॥	The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)
20	न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२- २०॥	The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)
21	वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२- २१॥	O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21)
22	वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥	DEATH AND TRANSMIGRATION OF SOUL Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)
23	नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥	Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable, and primeval. (2.23-24)
24	अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२- २४॥
25	अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥	The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)
26	अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥	Even if you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27)
27	जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥
28	अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥	All beings are unmanifest, or invisible to our physical eyes before birth and after death. They manifest between the birth and the death only. What is there to grieve about? (2.28)
29	आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥	THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know what the Spirit is. (See also KaU 2.07) (2.29)
30	देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥	O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)
31	स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥	LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR Considering also your duty as a warrior you should not waver like this. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)
32	यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥	Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)
33	अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥	If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)
34	अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥	People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)
35	भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥	The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)
36	अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥	Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)
37	हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥	You will go to heaven if killed on the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)
38	सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥	Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)
39	एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥	IMPORTANCE OF KARMA-YOGA, THE SELFLESS SERVICE The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of selfless service (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39)
40	नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥	No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of the discipline of selfless service protects one from the great fear of repeated birth and death. (2.40)
41	व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥	A selfless worker has resolute determination for God-realization, but the desires of the one who works to enjoy the fruits of work are endless. (2.41)
42	यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥	THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE The misguided ones who delight in the melodious chanting of the Veda without understanding the real purpose of the Vedas think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)
43	कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥	They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)
44	भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥	The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by ritualistic activities. (2.44)
45	त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥	A portion of the Vedas deals with three modes ? goodness, passion, and ignorance ? of material Nature. Become free from pairs of opposites, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these three modes, and be Self-conscious, O Arjuna. (2.45)
46	यावानर्थ उदपाने सर्वतः संप्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥	To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)
47	कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥	THEORY AND PRACTICE OF KARMA-YOGA You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)
48	योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥	Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The selfless service is a yogic practice that brings peace and equanimity of mind. (2.48)
49	दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥	Work done with selfish motives is inferior by far to the selfless service. Therefore be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are verily unhappy, because one has no control over the results. (2.49)
50	बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥	A Karma-yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one's abilities without becoming selfishly attached to the fruits of work is called Karma-yoga or Seva. (2.50)
51	कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥	Karma-yogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of salvation or Nirvana. (2.51)
52	यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥	When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)
53	श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥	When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme in trance. (2.53)
54	अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥	Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)
55	श्रीभगवानुवाच प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥	MARKS OF A SELF-REALIZED PERSON Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the Supreme Being by the joy of Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)
56	दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥	A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56)
57	यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥	The mind and intellect of a person become steady who is not attached to anything, who is neither elated by getting desired results, nor perturbed by undesired results. (2.57)
58	यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥	When one can completely withdraw the senses from the sense objects as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)
59	विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥	The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)
60	यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥	DANGERS OF UNRESTRAINED SENSES Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)
61	तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥	One should fix one's mind on God with loving contemplation after bringing the senses under control. One's intellect becomes steady when one's senses are under complete control. (2.61)
62	ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥	One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)
63	क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥	Delusion or wild idea arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)
64	रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥	ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)
65	प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥	All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)
66	नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥	There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)
67	इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥	Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore of peace and happiness. (2.67)
68	तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥	Therefore, O Arjuna, one's intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)
69	या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥	A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)
70	आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥	One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)
71	विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥२- ७१॥	One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my', attains peace. (2.71)
72	एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२- ७२॥	O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one's life, a person becomes one with the Absolute. (2.72)
73	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥२॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 3

2006-06-19T11:57:00.000-07:00

Bhagavad Gita Chapter 3

1	श्रीपरमात्मने नमः अथ तृतीयोऽध्यायः अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥३- १॥	PATH OF SERVICE Arjuna asked: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishna? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)
2	व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥३- २॥
3	श्रीभगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३- ३॥	Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in the past. The path of Self-knowledge for the contemplative ones, and the path of unselfish work (Seva, Karma-yoga) for all others. (3.03)
4	न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥३- ४॥	One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work, because no one can remain actionless even for a moment. Everyone is driven to action helplessly indeed by the forces of Nature. (3.04-05)
5	न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥
6	कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥३- ६॥	Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender. (3.06)
7	यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥३- ७॥	WHY ONE SHOULD SERVE OTHERS? The one who controls the senses by the trained and purified mind and intellect, and engages the organs of action to selfless service is considered superior. (3.07)
8	नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३- ८॥	Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would not be possible without work. (3.08)
9	यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥३- ९॥	Work other than those done as a selfless service (Seva) binds human beings. Therefore, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)
10	सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३- १०॥	TO HELP EACH OTHER IS THE FIRST COMMANDMENT OF THE CREATOR In the beginning the creator created human beings together with selfless service (Seva, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall fulfill all your desires. (3.10)
11	देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३- ११॥	Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)
12	इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३- १२॥	The celestial controllers, served by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief. (3.12)
13	यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३- १३॥	The righteous who eat after feeding others are freed from all sins, but the impious who cook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)
14	अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥	The living beings are born from food grains, grains are produced by sacrificial work or duty performed by farmers and other field workers. Duty is prescribed in the scriptures. Scriptures come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever present in selfless service. (3.14-15)
15	कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३- १५॥
16	एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३- १६॥	The one who does not help to keep the wheel of creation in motion by sacrificial duty (Seva), and rejoices sense pleasures, that sinful person lives in vain. (3.16)
17	यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३- १७॥	The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody, except God, for anything. (3.17-18)
18	नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३- १८॥
19	तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥	LEADERS SHOULD SET AN EXAMPLE Always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains Supreme. (3.19)
20	कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३- २०॥	King Janaka and others attained perfection of Self-realization by selfless service (Karma-yoga) alone. You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)
21	यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३- २१॥	Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)
22	न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३- २२॥	O Arjuna, there is nothing in the three worlds ? heaven, earth, and the lower regions ? that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)
23	यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३- २३॥	Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in everyway. These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.23-24)
24	उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३- २४॥
25	सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३- २५॥	WHAT SHOULD THE WISE DO TO THE IGNORANT As the ignorant work with attachment to the fruits of work, so the wise should work without attachment, for the welfare of the society. (3.25)
26	न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥	The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without selfish attachment. (See also 3.29) (3.26)
27	प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥३- २७॥	ALL WORKS ARE THE WORKS OF NATURE The forces of Nature do all works. But due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)
28	तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३- २८॥	The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28)
29	प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३- २९॥	But those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)
30	मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३- ३०॥	Do your duty dedicating all works to God in a spiritual frame of mind free from desire, attachment, and mental grief. (3.30)
31	ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३- ३१॥	Those who always practice this teaching of Mine with faith and are free from cavil become free from the bondage of Karma. But those who carp at this teaching and do not practice it, consider them ignorant, senseless, and lost. (3.31-32)
32	ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३- ३२॥
33	सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३- ३३॥	All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)
34	इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥	TWO MAJOR STUMBLING BLOCKS ON THE PATH OF PERFECTION Attachments and aversions for the sense objects remain in the senses. One should not come under the control of these two, because they are two major stumbling blocks, indeed, on one's path of Self-realization. (3.34)
35	श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥	One's inferior natural work is better than superior unnatural work. Death in carrying out one's natural work is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)
36	अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥	LUST IS THE ORIGIN OF SIN Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one's will? (3.36)
37	श्रीभगवानुवाच काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥	Lord Krishna said: It is the lust born out of passion that becomes anger when unfulfilled. Lust is insatiable and is a great devil. Know this as the enemy. (3.37)
38	धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥	As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of the wise. (3.38-39)
39	आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥
40	इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥	The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes a person by veiling the Self-knowledge. (3.40)
41	तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥	Therefore, O Arjuna, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)
42	इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥	HOW TO CONTROL LUST The senses are said to be superior to the body, the mind is superior to the senses, the intellect is superior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior to transcendental knowledge. (3.42)
43	एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥	Thus, knowing the Self to be superior to the intellect, and controlling the mind by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust, O Arjuna. (3.43)
44	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 4

2006-06-19T11:56:00.000-07:00

Bhagavad Gita Chapter 4

1	अथ चतुर्थोऽध्यायः श्रीभगवानुवाच इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥	PATH OF RENUNCIATION WITH KNOWLEDGE KARMA-YOGA IS AN ANCIENT FORGOTTEN COMMANDMENT Lord Krishna said: I taught this Karma-yoga, the eternal science of right action, to King Vivasvan. Vivasvan taught it to Manu. Manu taught it to Ikshvaku. Thus handed down in succession the saintly Kings knew this science of proper action (Karma-yoga). After a long time this science was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.01-03)
2	एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥४-२॥
3	स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥
4	अर्जुन उवाच अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥	Arjuna said: You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation? (4.04)
5	श्रीभगवानुवाच बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥	THE PURPOSE OF INCARNATION OF GOD Lord Krishna said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)
6	अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६॥	Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya). (See also 10.14) (4.06)
7	यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥	Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), O Arjuna, then I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing world order (Dharma). (4.07-08)
8	परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥
9	जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९॥	The one who truly understands My transcendental appearance, and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, O Arjuna. (4.09)
10	वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥४-१०॥	Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge. (4.10)
11	ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥४-११॥	PATH OF WORSHIP AND PRAYER With whatever motive people worship Me, I fulfill their desires accordingly. People worship Me with different motives. (4.11)
12	काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥४-१२॥	Those who long for success in their work here on the earth worship the celestial controllers. Success in work comes quickly in this human world. (4.12)
13	चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥४-१३॥	DIVISION OF LABOR IS BASED ON THE APTITUDE OF PEOPLE I created the four divisions of human society based on aptitude and vocation. Though I am the author of this system of the division of labor, one should know that I do nothing directly and I am eternal. (See also 18.41) (4.13)
14	न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥४-१४॥	Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karma. (4.14)
15	एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥४-१५॥	The ancient seekers of salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)
16	किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥४-१६॥	ATTACHED, DETACHED, AND FORBIDDEN ACTION Even the wise ones are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing that one shall be liberated from the evil of birth and death. (4.16)
17	कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥	The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)
18	कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥४-१८॥	A KARMA-YOGI IS NOT SUBJECT TO THE KARMIC LAWS The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18)
19	यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४-१९॥	A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is called a sage by the wise. (4.19)
20	त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥४-२०॥	The one who has abandoned selfish attachment to the fruits of work, and remains ever content and dependent on no one but God, such a person though engaged in activity does nothing at all, and incurs no Karmic reaction. (4.20)
21	निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४-२१॥	The one who is free from desires, whose mind and senses are under control, and who has renounced all proprietorship, does not incur sin the Karmic reaction by doing bodily action. (4.21)
22	यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४-२२॥	A Karma-yogi who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, equanimous in success and failure is not bound by Karma. (4.22)
23	गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥	All Karmic bonds of a Karma-yogi who is free from attachment, whose mind is fixed in Self-knowledge, and who does work as a service to the Lord dissolves away (4.23)
24	ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४-२४॥	The Spirit shall be realized by the one who considers everything as a manifestation, or an act, of the Spirit. (Also see 9.16) (4.24)
25	दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४-२५॥	DIFFERENT TYPES OF SPIRITUAL PRACTICES OR SACRIFICES Some yogis perform the service of worship to celestial controllers, while others study scriptures for Self-knowledge. Some restrain their senses and give up their sensual pleasures. Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a sacrifice. (4.25-28)
26	श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥
27	सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४-२७॥
28	द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४-२८॥
29	अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४-२९॥	Those who are engaged in yogic practices, reach the breathless state of trance by offering inhalation into exhalation and exhalation into inhalation as a sacrifice (by using short breathing Kriya techniques). (4.29)
30	अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४-३०॥	Others restrict their diet and offer their inhalations as sacrifice into their inhalations. All these people are the knowers of sacrifice, and are purified by their sacrifice. (4.30)
31	यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४-३१॥	Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being. O Arjuna, even this world is not a happy place for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31)
32	एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥	Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation. (See also 3.14) (4.32)
33	श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥	ACQUIRING TRANSCENDENTAL KNOWLEDGE IS A SUPERIOR SPIRITUAL PRACTICE Acquiring transcendental knowledge is superior to any material sacrifice such as giving charity. Because, purification of mind and intellect that eventually leads to the dawn of transcendental knowledge and Self-realization is the sole purpose of any spiritual action. (4.33)
34	तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥	Acquire this transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you. (4.34)
35	यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४-३५॥	After knowing the transcendental science, O Arjuna, you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me. (See also 6.29, 6.30, 11.07, 11.13) (4.35)
36	अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥४-३६॥	Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft of Self-knowledge alone. (4.36)
37	यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥४-३७॥	As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna. (4.37)
38	न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥४-३८॥	TRANSCENDENTAL KNOWLEDGE IS AUTOMATICALLY REVEALED TO A KARMA-YOGI Verily, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in course of time when one's mind is cleansed of selfishness by Karma-yoga. (See also 4.31, and 5.06, 18.78). (4.38)
39	श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥	The one who has faith in God, is sincere in yogic practices, and has control over the mind and senses gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme peace or liberation. (4.39)
40	अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४-४०॥	The irrational, the faithless, and the disbeliever (atheist) perishes. There is neither this world, nor the world beyond, nor happiness for the disbeliever. (4.40)
41	योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४-४१॥	BOTH TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA ARE NEEDED FOR NIRVANA Work does not bind a person who has renounced work by renouncing the fruits of work through Karma-yoga, and whose confusion with regard to body and Spirit is completely destroyed by the application of Self-knowledge, O Arjuna. (4.41)
42	तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४-४२॥	Therefore, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma-yoga, and get up for the war, O Arjuna. (4.42)
43	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 5

2006-06-19T11:55:00.000-07:00

Bhagavad Gita : Chapter 5

1	ॐ श्रीपरमात्मने नमः अथ पञ्चमोऽध्यायः अर्जुन उवाच संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥५- १॥	PATH OF RENUNCIATION Arjuna asked: O Krishna, You praise the path of transcendental knowledge, and also the path of performance of selfless service (Karma-yoga). Tell me, definitely, which one is the better of the two paths. (See also 5.05) (5.01)
2	श्रीभगवानुवाच संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥५- २॥	Lord Krishna said: The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But, of the two, the path of selfless service is superior to path of Self-knowledge, because it is easier to practice. (5.02)
3	ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५- ३॥	A person should be considered a true renunciant who has neither attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion. (5.03)
4	सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥५- ४॥	BOTH PATHS LEAD TO SUPREME The ignorant ? not the wise ? consider the path of Self-knowledge and the path of selfless service (Karma-yoga) as different from each other. The person, who has truly mastered one, gets the benefits of both. (5.04)
5	यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥५- ५॥	Whatever goal a renunciant reaches, a Karma-yogi also reaches the same goal. Therefore, the one who sees the path of renunciation and the path of unselfish work as the same really sees. (See also 6.01 and 6.02) (5.05)
6	संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥५- ६॥	But, true renunciation, O Arjuna, is difficult to attain without Karma-yoga. A sage equipped with Karma-yoga quickly attains Nirvana. (See also 4.31, and 4.38) (5.06)
7	योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥५- ७॥	A Karma-yogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not bound by Karma though engaged in work. (5.07)
8	नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् । पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्‌गच्छन्स्वपञ्श्वसन् ॥५- ८॥	A TRANSCENDENTALIST DOES NOT CONSIDER ONESELF AS THE DOER The wise who knows the truth thinks: "I do nothing at all." In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, the wise believes that only the senses are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09)
9	प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥५- ९॥
10	ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५- १०॥	A KARMA-YOGI WORKS FOR GOD One who does all work as an offering to God ? abandoning selfish attachment to results ? remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)
11	कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥५- ११॥	The Karma-yogis perform action without selfish attachment with their body, mind, intellect, and senses only for the purification of their mind and intellect. (5.11)
12	युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५- १२॥	A Karma-yogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)
13	सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥५- १३॥	THE PATH OF KNOWLEDGE A person, who has completely renounced the fruits of all works, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)
14	न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥५- १४॥	The Lord neither creates the urge for action, nor the feeling of doership, nor the attachment to the results of action in people. The powers of material Nature do all these. (5.14)
15	नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥५- १५॥	The Lord does not take the responsibility for the good or evil deeds of anybody. The veil of ignorance covers the Self-knowledge; thereby people become deluded and do evil deeds. (5.15)
16	ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥५- १६॥	Transcendental knowledge destroys the ignorance of the Spirit and reveals the Supreme Being just as the sun reveals the beauty of objects of the world. (5.16)
17	तद्‌बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥५- १७॥	Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the self, do not take birth again. (5.17)
18	विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥५- १८॥	ADDITIONAL MARKS OF AN ENLIGHTENED PERSON An enlightened person ? by perceiving God in all ? looks at a learned person, an outcast, even a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18)
19	इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥५- १९॥	Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Supreme Being, because the Supreme Being is flawless and impartial. (See also 18.55) (5.19)
20	न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥५- २०॥	One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of the Supreme Being, such a person eternally abides with the Supreme Being. (5.20)
21	बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥५- २१॥	Such a person who is in union with the Supreme Being becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21)
22	ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥५- २२॥	Sensual pleasures are verily the source of misery, and have a beginning and an end. Therefore the wise, O Arjuna, does not rejoice in sensual pleasures. (See also 18.38) (5.22)
23	शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥५- २३॥	One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23)
24	योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥५- २४॥	One who finds happiness with the Supreme Being, who rejoices Supreme Being within, and who is illuminated by Self-knowledge; such a yogi attains Nirvana, and goes to the Supreme Being. (5.24)
25	लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥५- २५॥	Seers, whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being. (5.25)
26	कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥५- २६॥	Those who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain Nirvana. (5.26)
27	स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥५- २७॥	THE THIRD PATH THE PATH OF DEVOTIONAL MEDITATION AND CONTEMPLATION A sage is verily liberated by renouncing all sense enjoyments, fixing the eyes and the mind at an imaginary black dot between the eye brows, equalizing the breath moving through the nostrils by using yogic techniques, keeping the senses, mind, and intellect under control, having salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)
28	यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥५- २८॥
29	भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥५- २९॥	My devotee attains peace by knowing the Supreme Being as the enjoyer of sacrifices and austerities, as the great Lord of the entire universe, and as the friend of all beings. (5.29)
30	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 6

2006-06-19T11:53:00.000-07:00

Bhagavad Gita : Chapter 6

1	ॐ श्रीपरमात्मने नमः अथ षष्ठोऽध्यायः श्रीभगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥६- १॥	PATH OF MEDITATION A KARMA-YOGI IS A RENUNCIANT Lord Krishna said: One who performs the prescribed duty without seeking its fruit for personal enjoyment is a renunciant and a Karma-yogi. One does not become a renunciant merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01)
2	यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥६- २॥	O Arjuna, renunciation (Samnyasa) is same as Karma-yoga. Because, no one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)
3	आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६- ३॥	A DEFINITION OF YOGA For the wise, who seeks to attain yoga of meditation, or the equanimity of mind, Karma-yoga is said to be the means. For the one who has attained yoga, the equanimity becomes the means of Self-realization. A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)
4	यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥६- ४॥
5	उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६- ५॥	MIND IS THE BEST FRIEND AS WELL AS THE WORST ENEMY One must elevate and not degrade oneself by one's own mind. The mind alone is one's friend as well as one's enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06)
6	बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६- ६॥
7	जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥६- ७॥	One who has control over the lower self the mind and senses is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07)
8	ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥६- ८॥	A person is called yogi who has both Self-knowledge and Self-realization, who is equanimous, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)
9	सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६- ९॥	A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)
10	योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६- १०॥	TECHNIQUES OF MEDITATION A yogi, seated in solitude and alone, should constantly try to contemplate on a mental picture or just the majesty of the Supreme Being after bringing the mind and senses under control, and becoming free from desires and proprietorship. (6.10)
11	शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥६- ११॥	One should sit on his or her own firm seat that is neither too high nor too low, covered with grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12)
12	तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥६- १२॥
13	समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥६- १३॥	One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily on the front of the nose, without looking around; make your mind serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14)
14	प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥६- १४॥
15	युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥६- १५॥	Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of Nirvana and comes to Me. (6.15)
16	नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६- १६॥	This yoga is not possible, O Arjuna, for the one who eats too much, or who does not eat at all; who sleeps too much or too little. (6.16)
17	युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥६- १७॥	The yoga of meditation destroys all sorrow for the one who is moderate in eating, recreation, working, sleeping, and waking. (6.17)
18	यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥६- १८॥	A person is said to have achieved yoga, the union with the Spirit, when the perfectly disciplined mind becomes free from all desires, and gets completely united with the Spirit in trance. (6.18)
19	यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥६- १९॥	A lamp in a spot sheltered by the Spirit from the wind of desires does not flicker. This simile is used for the subdued mind of a yogi practicing meditation on the Spirit. (6.19)
20	यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६- २०॥	When the mind disciplined by the practice of meditation becomes steady, one becomes content with the Spirit by beholding the Spirit of God with purified intellect. (6.20)
21	सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥६- २१॥	One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing the Absolute Reality, one is never separated from it. (6.21)
22	यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥६- २२॥	After Self-realization (SR), one does not regard any other gain superior to Self-Realization. Established in Self-Realization, one is not moved even by the greatest calamity. (6.22)
23	तं विद्याद्‌दुःखसंयोगवियोगं योगसंज्ञितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥६- २३॥	The state of severance of union with sorrow is called yoga. This yoga should be practiced with firm determination, and without any mental reservation. (6.23)
24	संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥६- २४॥	One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in the Spirit by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)
25	शनैः शनैरुपरमेद्‌बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥६- २५॥
26	यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥६- २६॥	Wheresoever this restless and unsteady mind wanders away, one should gently bring it back to the reflection of God. (6.26)
27	प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६- २७॥	WHO IS A YOGI Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from faults. (6.27)
28	युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥६- २८॥	Such a sinless yogi, who constantly engages his or her mind and intellect with the Spirit, easily enjoys the infinite bliss of contact with The Spirit. (6.28)
29	सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥६- २९॥	A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of perceiving the omnipresent Spirit abiding in all beings, and all beings abiding in the Supreme Being. (See also 4.35, 5.18) (6.29)
30	यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥६- ३०॥	Those who perceive Me in everything, and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30)
31	सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥६- ३१॥	The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31)
32	आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥६- ३२॥	One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one's own, O Arjuna. (6.32)
33	अर्जुन उवाच योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन । एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥६- ३३॥	TWO METHODS TO SUBDUE THE RESTLESS MIND Arjuna said: O Krishna, You have said that the yoga of meditation is characterized by the equanimity of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34)
34	चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्‌दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६- ३४॥
35	श्रीभगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६- ३५॥	Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice such as meditation with perseverance, and by detachment, O Arjuna. (6.35)
36	असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६- ३६॥	In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (6.36)
37	अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६- ३७॥	DESTINATION OF UNSUCCESSFUL YOGI Arjuna said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind ? what is the destination of such a person, O Krishna? (6.37)
38	कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥६- ३८॥	Do they not perish like a dispersing cloud, O Krishna, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)
39	एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥६- ३९॥	O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39)
40	श्रीभगवानुवाच पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद्‌दुर्गतिं तात गच्छति ॥६- ४०॥	Lord Krishna said: There is no destruction, O Arjuna, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40)
41	प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६- ४१॥	The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi does not go to heaven, but is born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42)
42	अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६- ४२॥
43	तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६- ४३॥	There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjuna. (6.43)
44	पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥६- ४४॥	The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic practices of previous lives. Even the inquirer of yoga the union with God surpasses those who perform Vedic rituals. (6.44)
45	प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥६- ४५॥	The yogi, who diligently strives, becomes completely free from all imperfections after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)
46	तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥६- ४६॥	WHO IS THE BEST YOGI The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)
47	योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६- ४७॥	And I consider the yogi-devotee who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)
48	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ ६ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 7

2006-06-15T06:49:00.000-07:00

Yoga of Knowledge and Realization

1	ॐ श्रीपरमात्मने नमः अथ सप्तमोऽध्यायः श्रीभगवानुवाच मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः । असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥७- १॥	SELF-KNOWLEDGE AND ENLIGHTENMENT Lord Krishna said: O Arjuna, listen how you shall know Me fully without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)
2	ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥७- २॥	METAPHYSICAL KNOWLEDGE IS THE ULTIMATE KNOWLEDGE I shall impart you Self-knowledge together with enlightenment, after comprehending that nothing more remains to be known in this world. (7.02)
3	मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥७- ३॥	SEEKERS ARE VERY FEW Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03)
4	भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥७- ४॥	DEFINITIONS OF MATTER, CONSCIOUSNESS, AND SPIRIT The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold division of My material energy. (See also 13.05) (7.04)
5	अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥७- ५॥	The material Nature or matter is My lower Nature. My other higher Nature is the Spirit by which this entire universe is sustained, O Arjuna. (7.05)
6	एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥७- ६॥	SUPREME SPIRIT IS THE BASIS OF MATTER, CONSCIOUSNESS, AND SPIRIT Know that all creatures have evolved from this twofold energy; and the Supreme Spirit is the source of origin as well as dissolution of the entire universe. (See also 13.26) (7.06)
7	मत्तः परतरं नान्यत्किंचिदस्ति धनंजय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥७- ७॥	There is nothing higher than the Supreme Being, O Arjuna. Everything in the universe is strung on the Supreme Being, like jewels are strung on the thread of a necklace. (7.07)
8	रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः । प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥७- ८॥	SUPREME SPIRIT IS THE BASIS OF EVERYTHING O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and potency in human beings. I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09)
9	पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥७- ९॥
10	बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥७- १०॥	O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39). I am the strength of the strong who is devoid of selfish attachment. I am the lust in human beings that is devoid of sense gratification, and is in accord with Dharma (for the sacred purpose of procreation after marriage), O Arjuna. (7.10-11)
11	बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥
12	ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥७- १२॥	Know that three modes of material Nature goodness, passion, and ignorance also emanate from Me. I am not dependent on, or affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (See also 9.04 and 9.05) (7.12)
13	त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥७- १३॥	Human beings are deluded by various aspects of these three modes of material Nature; therefore, they do not know Me, who is eternal and above these modes. (7.13)
14	दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥७- १४॥	HOW TO OVERCOME THE DELUSIVE DIVINE POWER (MAYA) This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult to overcome. Only those who surrender unto Me easily cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14)
15	न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥७- १५॥	WHO SEEKS GOD? The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose power of discrimination has been taken away by divine illusive power (Maya) do not worship or seek Me. (7.15)
16	चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥७- १६॥	Four types of virtuous ones worship or seek Me, O Arjuna. They are: The distressed, the seeker of Self-knowledge, the seeker of wealth, and the enlightened one who has experienced the Supreme Being. (7.16)
17	तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥७- १७॥	Among them the enlightened devotee, who is ever united with Me and whose devotion is single-minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me. (7.17)
18	उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥७- १८॥	All these seekers are indeed noble. But, I regard the enlightened devotee as My very Self, because the one who is steadfast abides in My Supreme Abode. (See also 9.29) (7.18)
19	बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥७- १९॥	After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or Supreme Being's) manifestation. Such a great soul is very rare. (7.19)
20	कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥७- २०॥	Persons, whose discernment has been carried away by various desires impelled by their Karmic impression, resort to celestial controllers and practice various religious rites. (7.20)
21	यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥७- २१॥	WORSHIP OF DEITY IS ALSO A WORSHIP OF GOD Whosoever desires to worship whatever deity ? using any name, form, and method ? with faith, I make their faith steady in that very deity. Endowed with steady faith they worship that deity, and obtain their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.21-22)
22	स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥७- २२॥
23	अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥७- २३॥	Such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers go to celestial controllers, but My devotees certainly come to Me. (7.23)
24	अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥७- २४॥	GOD CAN BE SEEN IN AN IMAGE OF ANY DESIRED FORM OF WORSHIP The ignorant ones ? unable to understand My immutable, incomparable, incomprehensible, and transcendental form ? assume that I, the Supreme Being, am formless and take forms or incarnate. Concealed by My divine power (Maya), I do not reveal Myself to such ignorants who do not know and understand My unborn, eternal, and transcendental form and personality. (7.24-25)
25	नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥७- २५॥
26	वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥७- २६॥	I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)
27	इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥७- २७॥	All beings in this world are in utter ignorance due to delusion of pairs of opposites born of likes and dislikes, O Arjuna. But persons of unselfish deeds, whose Karma or sin has come to an end, become free from the delusion of pairs of opposites and worship Me with firm resolve. (7.27-28)
28	येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥७- २८॥
29	जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥७- २९॥	Those who strive for freedom from the cycles of birth, old age, and death ? by taking refuge in God ? fully comprehend the true nature and powers of the Supreme. (7.29)
30	साधिभूताधिदैवं मां साधियज्ञं च ये विदुः । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥७- ३०॥	The steadfast persons, who know Me alone as the basis of all the mortal beings, Temporal Beings, and the Eternal Being even at the time of death, attain Me. (See also 8.04) (7.30)
31	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७ ॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

Bhagavad Gita Chapter 8

2006-06-15T06:44:00.000-07:00

Yoga of attaining the Absolute

1	ॐ श्रीपरमात्मने नमः अथाष्टमोऽध्यायः अर्जुन उवाच किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥८- १॥	THE ETERNAL SPIRIT Arjuna said: O Krishna, who is the Eternal Being or the Spirit? What is the nature of the Eternal Being? What is Karma? Who are the mortal beings? And who are Temporal Beings? Who is the Supreme Being, and how does He dwell in the body? How can You, the Supreme Being, be remembered at the time of death by those who have control over their minds, O Krishna? (8.01-02)
2	अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥८- २॥
3	श्रीभगवानुवाच अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥८- ३॥	DEFINITION OF SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA Lord Krishna said: The eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spirit. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature of Eternal Being. The creative power of Eternal Being (or Spirit) that causes manifestation of the living entity is called Karma. (8.03)
4	अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥८- ४॥	Various expansions of the Supreme Being are also called Temporal Beings or Divine Beings. The Supreme Being also resides inside the physical bodies as the divine Controller. (8.04)
5	अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥८- ५॥	THEORY OF REINCARNATION AND KARMA The one who remembers the Supreme Being exclusively even while leaving the body at the time of death, attains the Supreme Abode; there is no doubt about it. (8.05)
6	यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥८- ६॥	Remembering whatever object one leaves the body at the end of life, one attains that object. Thought of whatever object prevails during one's lifetime, one remembers only that object at the end of life and achieves it. (8.06)
7	तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥८- ७॥	A SIMPLE METHOD OF GOD-REALIZATION Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07)
8	अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८- ८॥	By contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the Supreme Being, O Arjuna. (8.08)
9	कविं पुराणमनुशासितार- मणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसः परस्तात् ॥८- ९॥	One who meditates on the Supreme Being as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self-luminous like the sun, and transcendental (or beyond the material reality) at the time of death with steadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye brows by the power of yogic practices; one attains the Supreme Being. (See also verses 4.29, 5.27, 6.13) (8.09-10)
10	प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव । भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् ॥८- १०॥
11	यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥८- ११॥	Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)
12	सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥८- १२॥	ATTAIN SALVATION BY MEDITATING ON GOD AT THE TIME OF DEATH When one leaves the physical body by controlling all the senses; focusing the mind on God, and the bioimpulses (Pranas) in the cerebrum; engaged in yogic practice; meditating on Me and uttering OM the sacred monosyllable sound power of Spirit one attains the Supreme Abode. (8.12-13)
13	ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥८- १३॥
14	अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥८- १४॥	I am easily attainable, O Arjuna, by that ever steadfast devotee who always thinks of Me and whose mind does not go elsewhere. (8.14)
15	मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥८- १५॥	After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection. (8.15)
16	आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥८- १६॥	The dwellers of all the worlds up to and including the world of the creator are subject to the miseries of repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)
17	सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥८- १७॥	EVERYTHING IN THE CREATION IS CYCLIC Those who know that the duration of creation lasts 4.32 billion years and that the duration of destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction. (8.17)
18	अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥८- १८॥	All manifestations come out of the primary material Nature during the creative cycle, and they merge into the primary material Nature during the destructive cycle. (8.18)
19	भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥८- १९॥	The same multitude of beings comes into existence again and again at the arrival of the creative cycle; and is annihilated, inevitably, at the arrival of the destructive cycle. (8.19)
20	परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८- २०॥	There is another eternal transcendental existence higher than the changeable material Nature called Eternal Being or Spirit that does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)
21	अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥८- २१॥
22	पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥८- २२॥	TWO BASIC PATHS OF DEPARTURE FROM THE WORLD This Supreme Abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which the entire universe is pervaded. (See also 9.04 and 11.55) (8.22)
23	यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥८- २३॥	O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23)
24	अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥८- २४॥	Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun ? departing by the path of these celestial controllers, yogis who know the Spirit attain the Supreme. (8.24)
25	धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥८- २५॥	Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun ? departing by these paths, the righteous person attains heaven and comes back to earth. (8.25)
26	शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥८- २६॥	The path of light of spiritual practice and Self-knowledge and the path of darkness of materialism and ignorance are thought to be the world's two eternal paths. The former leads to salvation and the latter leads to rebirth as human beings. (8.26)
27	नैते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥८- २७॥	TRANSCENDENTAL KNOWLEDGE LEADS TO SALVATION Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, one should be resolute in attaining salvation ? the goal of human birth ? at all times. (8.27)
28	वेदेषु यज्ञेषु तपःसु चैव दानेषु यत् पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥८- २८॥	The one who knows all this knowledge goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities; and attains salvation. (8.28)
29	ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥८॥

Chapter 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18