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+chapter,chapter_title,verse,shlok,transliteration,translation,index
+1,Arjun Viṣhād Yog,1.1,धृतराष्ट्र उवाच |\nधर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |\nमामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||१-१||,dhṛtarāṣṭra uvāca .\ndharmakṣetre kurukṣetre samavetā yuyutsavaḥ .\nmāmakāḥ pāṇḍavāścaiva kimakurvata sañjaya ||1-1||,"Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?",1
+1,Arjun Viṣhād Yog,1.2,सञ्जय उवाच |\nदृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा |\nआचार्यमुपसंगम्य राजा वचनमब्रवीत् ||१-२||,sañjaya uvāca .\ndṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanastadā .\nācāryamupasaṃgamya rājā vacanamabravīt ||1-2||,"Sanjay said: On observing the Pandava army standing in military formation, King Duryodhan approached his teacher Dronacharya, and said the following words.",2
+1,Arjun Viṣhād Yog,1.3,पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् |\nव्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ||१-३||,paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm .\nvyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā ||1-3||,"Duryodhan said: Respected teacher!  Behold the mighty army of the sons of Pandu, so expertly arrayed for battle by your own gifted disciple, the son of Drupad.",3
+1,Arjun Viṣhād Yog,1.4 – 1.6,अत्र शूरा महेष्वासा भीमार्जुनसमा युधि |\nयुयुधानो विराटश्च द्रुपदश्च महारथः ||१-४||\nधृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् |\nपुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः ||१-५||\nयुधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् |\nसौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ||१-६||,atra śūrā maheṣvāsā bhīmārjunasamā yudhi .\nyuyudhāno virāṭaśca drupadaśca mahārathaḥ ||1-4||\ndhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān .\npurujitkuntibhojaśca śaibyaśca narapuṃgavaḥ ||1-5||\nyudhāmanyuśca vikrānta uttamaujāśca vīryavān .\nsaubhadro draupadeyāśca sarva eva mahārathāḥ ||1-6||,"Behold in their ranks are many powerful warriors, like Yuyudhan, Virat, and Drupad, wielding mighty bows and equal in military prowess to Bheem and Arjun.  There are also accomplished heroes like Dhrishtaketu, Chekitan, the gallant King of Kashi, Purujit, Kuntibhoj, and Shaibya—all the best of men.  In their ranks, they also have the courageous Yudhamanyu, the gallant Uttamauja, the son of Subhadra, and the sons of Draupadi, who are all great warrior chiefs.",4
+1,Arjun Viṣhād Yog,1.7,अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |\nनायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ||१-७||,asmākaṃ tu viśiṣṭā ye tānnibodha dvijottama .\nnāyakā mama sainyasya saṃjñārthaṃ tānbravīmi te ||1-7||,"O best of Brahmins, hear too about the principal generals on our side, who are especially qualified to lead. These I now recount unto you.",5
+1,Arjun Viṣhād Yog,1.8,भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः |\nअश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ||१-८||,bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ .\naśvatthāmā vikarṇaśca saumadattistathaiva ca ||1-8||,"There are personalities like yourself, Bheeshma, Karna, Kripa, Ashwatthama, Vikarn, and Bhurishrava, who are ever victorious in battle.",6
+1,Arjun Viṣhād Yog,1.9,अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः |\nनानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ||१-९||,anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ .\nnānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ ||1-9||,"Also, there are many other heroic warriors, who are prepared to lay down their lives for my sake. They are all skilled in the art of warfare, and equipped with various kinds of weapons.",7
+1,Arjun Viṣhād Yog,1.10,अपर्याप्तं तदस���माकं बलं भीष्माभिरक्षितम् |\nपर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ||१-१०||,aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam .\nparyāptaṃ tvidameteṣāṃ balaṃ bhīmābhirakṣitam ||1-10||,"The strength of our army is unlimited and we are safely marshalled by Grandsire Bheeshma, while the strength of the Pandava army, carefully marshalled by Bheem, is limited.",8
+1,Arjun Viṣhād Yog,1.11,अयनेषु च सर्वेषु यथाभागमवस्थिताः |\nभीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ||१-११||,ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ .\nbhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi ||1-11||,"Therefore, I call upon all the generals of the Kaurava army now to give full support to Grandsire Bheeshma, even as you defend your respective strategic points.",9
+1,Arjun Viṣhād Yog,1.12,तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः |\nसिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ||१-१२||,tasya sañjanayanharṣaṃ kuruvṛddhaḥ pitāmahaḥ .\nsiṃhanādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān ||1-12||,"Then, the grand old man of the Kuru dynasty, the glorious patriarch Bheeshma, roared like a lion, and blew his conch shell very loudly, giving joy to Duryodhan.",10
+1,Arjun Viṣhād Yog,1.13,ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः |\nसहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ||१-१३||,tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ .\nsahasaivābhyahanyanta sa śabdastumulo.abhavat ||1-13||,"Thereafter, conches, kettledrums, bugles, trumpets, and horns suddenly blared forth, and their combined sound was overwhelming.",11
+1,Arjun Viṣhād Yog,1.14,ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ |\nमाधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ||१-१४||,tataḥ śvetairhayairyukte mahati syandane sthitau .\nmādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ ||1-14||,"Then, from amidst the Pandava army, seated in a glorious chariot drawn by white horses, Madhav and Arjun blew their Divine conch shells.",12
+1,Arjun Viṣhād Yog,1.15,पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः |\nपौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ||१-१५||,pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ .\npauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodaraḥ ||1-15||,"Hrishikesh blew his conch shell, called Panchajanya, and Arjun blew the Devadutta. Bheem, the voracious eater and performer of herculean tasks, blew his mighty conch, called Paundra.",13
+1,Arjun Viṣhād Yog,1.16 – 1.18,अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः |\nनकुलः सहदेवश्च सुघोषमणिपुष्पकौ ||१-१६||\nकाश्यश्च परमेष्वासः शिखण्डी च महारथः |\nधृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ||१-१७||\nद्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते |\nसौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ||१-१८||,anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ .\nnakulaḥ sahadevaśca sughoṣamaṇipuṣpakau ||1-16||\nkāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ .\ndhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ ||1-17||\ndrupado draupadeyāśca sarvaśaḥ pṛthivīpate .\nsaubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak ||1-18||,"King Yudhishthir, blew the Anantavijay, while Nakul and Sahadev blew the Sughosh and Manipushpak. The excellent archer and king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virat, and the invincible Satyaki, Drupad, the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadra, all blew their respective conch shells, O Ruler of the earth.",14
+1,Arjun Viṣhād Yog,1.19,स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |\nनभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् (or लोव्यनु) ||१-१९||,sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat .\nnabhaśca pṛthivīṃ caiva tumulo.abhyanunādayan (lo vyanu)||1-19||,"The terrific sound thundered across the sky and the earth, and shattered the hearts of your sons, O Dhritarasthra.",15
+1,Arjun Viṣhād Yog,1.20,अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः |\nप्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः |\nहृषीकेशं तदा वाक्यमिदमाह महीपते ||१-२०||,atha vyavasthitāndṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ .\npravṛtte śastrasampāte dhanurudyamya pāṇḍavaḥ ||1-20||,"At that time, the son of Pandu, Arjun, who had the insignia of Hanuman on the flag of his chariot, took up his bow. Seeing your sons arrayed against him, O King, Arjun then spoke the following words to Shree Krishna.",16
+1,Arjun Viṣhād Yog,1.21 – 1.22,अर्जुन उवाच |\nसेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ||१-२१||\nयावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् |\nकैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ||१-२२||,hṛṣīkeśaṃ tadā vākyamidamāha mahīpate .\narjuna uvāca .\nsenayorubhayormadhye rathaṃ sthāpaya me.acyuta ||1-21||\nyāvadetānnirikṣe.ahaṃ yoddhukāmānavasthitān .\nkairmayā saha yoddhavyamasmin raṇasamudyame ||1-22||,"Arjun said: O Infallible One, please take my chariot to the middle of both armies, so that I may look at the warriors arrayed for battle, whom I must fight in this great combat.",17
+1,Arjun Viṣhād Yog,1.23,योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः |\nधार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ||१-२३||,yotsyamānānavekṣe.ahaṃ ya ete.atra samāgatāḥ .\ndhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣavaḥ ||1-23||,"I desire to see those who have come here to fight on the side of the evil-minded son of Dhritarasthra, wishing to please him.",18
+1,Arjun Viṣhād Yog,1.24,सञ्जय उवाच |\nएवमुक्तो हृषीकेशो गुडाकेशेन भारत |\nसेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ||१-२४||,sañjaya uvāca .\nevamukto hṛṣīkeśo guḍākeśena bhārata .\nsenayorubhayormadhye sthāpayitvā rathottamam ||1-24||,"Sanjay said: O Dhritarasthra, having thus been addressed by Arjun, the conqueror of sleep, Shree Krishna then drew the magnificent chariot between the two armies.",19
+1,Arjun Viṣhād Yog,1.25,भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् |\nउवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ||१-२५||,bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām .\nuvāca pārtha paśyaitānsamavetānkurūniti ||1-25||,"In the presence of Bheeshma, Dronacharya, and all the other kings, Shree Krishna said: O Parth, behold these Kurus gathered here.",20
+1,Arjun Viṣhād Yog,1.26,तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् |\nआचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ||१-२६||,tatrāpaśyatsthitānpārthaḥ pitṝnatha pitāmahān .\nācāryānmātulānbhrātṛnputrānpautrānsakhīṃstathā ||1-26||,"There, Arjun could see stationed in both armies, his fathers, grandfathers, teachers, maternal uncles, brothers, cousins, sons, nephews, grand-nephews, friends, fathers-in-law, and well-wishers.",21
+1,Arjun Viṣhād Yog,1.27,श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि |\nतान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ||१-२७||,śvaśurānsuhṛdaścaiva senayorubhayorapi .\ntānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān ||1-27||,"Seeing all his relatives present there, Arjun, the son of Kunti, was overwhelmed with compassion, and with deep sorrow, spoke the following words.",22
+1,Arjun Viṣhād Yog,1.28,कृपया परयाविष्टो विषीदन्निदमब्रवीत् |\nअर्जुन उवाच |\nदृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ||१-२८||,kṛpayā parayāviṣṭo viṣīdannidamabravīt .\narjuna uvāca .\ndṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam ||1-28||,"Arjun said: O Krishna, seeing my own kinsmen arrayed for battle here and intent on killing each other, my limbs are giving way and my mouth is drying up.",23
+1,Arjun Viṣhād Yog,1.29 – 1.31,सीदन्ति मम गात्राणि मुखं च परिशुष्यति |\nवेपथुश्च शरीरे मे रोमहर्षश्च जायते ||१-२९||\nगाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते |\nन च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ||१-३०||\nनिमित्तानि च पश्यामि विपरीतानि केशव |\nन च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ||१-३१||,sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati .\nvepathuśca śarīre me romaharṣaśca jāyate ||1-29||\ngāṇḍīvaṃ sraṃsate hastāttvakcaiva paridahyate .\nna ca śaknomyavasthātuṃ bhramatīva ca me manaḥ ||1-30||\nnimittāni ca paśyāmi viparītāni keśava .\nna ca śreyo.anupaśyāmi hatvā svajanamāhave ||1-31||,"My whole body shudders; my hair is standing on end. My bow, the Gāṇḍīv, is slipping from my hand, and my skin is burning all over. My mind is in quandary and whirling in confusion; I am unable to hold myself steady any longer. O Krishna, killer of the Keshi demon, I only see omens of misfortune. I do not foresee how any good can come from killing my own kinsmen in this battle.",24
+1,Arjun Viṣhād Yog,1.32 – 1.33,न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |\nकिं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ||१-३२||\nयेषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च |\nत इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ||१-३३||,na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca .\nkiṃ no rājyena govinda kiṃ bhogairjīvitena vā ||1-32||\nyeṣāmarthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca .\nta ime.avasthitā yuddhe prāṇāṃstyaktvā dhanāni ca ||1-33||,"O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?",25
+1,Arjun Viṣhād Yog,1.34 – 1.35,आचार्याः पितरः पुत्रास्तथैव च पितामहाः |\nमातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ||१-३४||\nएतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |\nअपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ||१-३५||,ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ .\nmātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā ||1-34||\netānna hantumicchāmi ghnato.api madhusūdana .\napi trailokyarājyasya hetoḥ kiṃ nu mahīkṛte ||1-35||,"Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?",26
+1,Arjun Viṣhād Yog,1.36 – 1.37,निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन |\nपापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ||१-३६||\nतस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् |\nस्वजनं हि कथं हत्वा सुखिनः स्याम माधव ||१-३७||,nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana .\npāpamevāśrayedasmānhatvaitānātatāyinaḥ ||1-36||\ntasmānnārhā vayaṃ hantuṃ dhārtarāṣṭrānsvabāndhavān .\nsvajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava ||1-37||,"O Maintainer of all living entities, what pleasure will we derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy by killing our own kinsmen?",27
+1,Arjun Viṣhād Yog,1.38 – 1.39,यद्यप्येते न प���्यन्ति लोभोपहतचेतसः |\nकुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ||१-३८||\nकथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् |\nकुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ||१-३९||,yadyapyete na paśyanti lobhopahatacetasaḥ .\nkulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam ||1-38||\nkathaṃ na jñeyamasmābhiḥ pāpādasmānnivartitum .\nkulakṣayakṛtaṃ doṣaṃ prapaśyadbhirjanārdana ||1-39||,"Their thoughts are overpowered by greed and they see no wrong in annihilating their relatives or wreaking treachery upon friends. Yet, O Janardan (Krishna), why should we, who can clearly see the crime in killing our kindred, not turn away from this sin?",28
+1,Arjun Viṣhād Yog,1.40,कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः |\nधर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ||१-४०||,kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ .\ndharme naṣṭe kulaṃ kṛtsnamadharmo.abhibhavatyuta ||1-40||,"When a dynasty is destroyed, its traditions get vanquished, and the rest of the family becomes involved in irreligion.",29
+1,Arjun Viṣhād Yog,1.41,अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः |\nस्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ||१-४१||,adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ .\nstrīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ ||1-41||,"With the preponderance of vice, O Krishna, the women of the family become immoral; and from the immorality of women, O descendent of Vrishni, unwanted progeny are born.",30
+1,Arjun Viṣhād Yog,1.42,सङ्करो नरकायैव कुलघ्नानां कुलस्य च |\nपतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ||१-४२||,saṅkaro narakāyaiva kulaghnānāṃ kulasya ca .\npatanti pitaro hyeṣāṃ luptapiṇḍodakakriyāḥ ||1-42||,"An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of sacrificial offerings, the ancestors of such corrupt families also fall.",31
+1,Arjun Viṣhād Yog,1.43,दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः |\nउत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ||१-४३||,doṣairetaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ .\nutsādyante jātidharmāḥ kuladharmāśca śāśvatāḥ ||1-43||,"Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined.",32
+1,Arjun Viṣhād Yog,1.44,उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |\nनरके नियतं वासो भवतीत्यनुशुश्रुम (or नरकेऽनियतं) ||१-४४||,utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana .\nnarake niyataṃ vāso bhavatītyanuśuśruma ||1-44||,"O Janardan (Krishna), I have heard from the learned that those who destroy family traditions dwell in hell for an indefinite period of time.",33
+1,Arjun Viṣhād Yog,1.45 – 1.46,अहो बत महत्पापं कर्तुं व्यवसिता वयम् |\nयद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ||१-४५||\nयदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः |\nधार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ||१-४६||,aho bata mahatpāpaṃ kartuṃ vyavasitā vayam .\nyadrājyasukhalobhena hantuṃ svajanamudyatāḥ ||1-45||\nyadi māmapratīkāramaśastraṃ śastrapāṇayaḥ .\ndhārtarāṣṭrā raṇe hanyustanme kṣemataraṃ bhavet ||1-46||,"Alas! How strange it is that we have set our mind to perform this great sin with horrifying consequences. Driven by the desire for kingly pleasures, we are intent on killing our own kinsmen. It would be better if, with weapons in hand, the sons of Dhritarashtra kill me unarmed and unresisting on the battlefield.",34
+1,Arjun Viṣhād Yog,1.47,सञ्जय उवाच |\nएवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् |\nविसृज्य सशरं चापं शोकसंविग्नमानसः ||१-४७||,sañjaya uvāca .\nevamuktvārjunaḥ saṅkhye rathopastha upāviśat .\nvisṛjya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ ||1-47||,"Sanjay said: Speaking thus, Arjun cast aside his bow and arrows, and sank into the seat of his chariot, his mind in distress and overwhelmed with grief.",35
+2,Sānkhya Yog,2.1,सञ्जय उवाच |\nतं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |\nविषीदन्तमिदं वाक्यमुवाच मधुसूदनः ||२-१||,sañjaya uvāca .\ntaṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam .\nviṣīdantamidaṃ vākyamuvāca madhusūdanaḥ ||2-1||,"Sanjay said: Seeing Arjun overwhelmed with pity, his mind grief-stricken, and his eyes full of tears, Shree Krishna spoke the following words.",36
+2,Sānkhya Yog,2.2,श्रीभगवानुवाच |\nकुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |\nअनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ||२-२||,śrībhagavānuvāca .\nkutastvā kaśmalamidaṃ viṣame samupasthitam .\nanāryajuṣṭamasvargyamakīrtikaramarjuna ||2-2||,"The Supreme Lord said: My dear Arjun, how has this delusion overcome you in this hour of peril?  It is not befitting an honorable person.  It leads not to the higher abodes, but to disgrace.",37
+2,Sānkhya Yog,2.3,क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |\nक्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||२-३||,klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate .\nkṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||2-3||,"O Parth, it does not befit you to yield to this unmanliness.  Give up such petty weakness of heart and arise, O vanquisher of enemies.",38
+2,Sānkhya Yog,2.4,अर्जुन उवाच |\nकथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |\nइषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||२-४||,arjuna uvāca .\nkathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana .\niṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ||2-4||,"Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?",39
+2,Sānkhya Yog,2.5,गुरूनहत्वा हि महानुभावान्\nश्रेयो भोक्तुं भैक्ष्यमपीह लोके |\nहत्वार्थकामांस्तु गुरूनिहैव\nभुञ्जीय भोगान् रुधिरप्रदिग्धान् ||२-५||,gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke .\nhatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān ||2-5||,"It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.",40
+2,Sānkhya Yog,2.6,न चैतद्विद्मः कतरन्नो गरीयो\nयद्वा जयेम यदि वा नो जयेयुः |\nयानेव हत्वा न जिजीविषामस्-\nतेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ||२-६||,na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ .\nyāneva hatvā na jijīviṣāmaḥ te.avasthitāḥ pramukhe dhārtarāṣṭrāḥ ||2-6||,"We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of the sons of Dhritarasthra, and now stand before us on the battlefield.",41
+2,Sānkhya Yog,2.7,कार्पण्यदोषोपहतस्वभावः\nपृच्छामि त्वां धर्मसम्मूढचेताः |\nयच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे\nशिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||२-७||,kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ .\nyacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste.ahaṃ śādhi māṃ tvāṃ prapannam ||2-7||,"I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.",42
+2,Sānkhya Yog,2.8,न हि प्रपश्यामि ममापनुद्याद्\nयच्छोकमुच्छोषणमिन्द्रियाणाम् |\nअवाप्य भूमावसपत्नमृद्धं\nराज्यं सुराणामपि चाधिपत्यम् ||२-८||,na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām .\navāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam ||2-8||,"I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.",43
+2,Sānkhya Yog,2.9,सञ्जय उवाच |\nएवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप |\nन योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ||२-९||,sañjaya uvāca .\nevamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ .\nna yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ||2-9||,"Sanjay said: Having thus spoken, Gudakesh, that chastiser of enemies, addressed Hrishikesh: “Govind, I shall not fight,” and became silent.",44
+2,Sānkhya Yog,2.10,तमुवाच हृषीकेशः प्रहसन्निव भारत |\nसेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ||२-१०||,tamuvāca hṛṣīkeśaḥ prahasanniva bhārata .\nsenayorubhayormadhye viṣīdantamidaṃ vacaḥ ||2-10||,"O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.",45
+2,Sānkhya Yog,2.11,श्रीभगवानुवाच |\nअशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |\nगतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ||२-११||,śrībhagavānuvāca .\naśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase .\ngatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ||2-11||,"The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.",46
+2,Sānkhya Yog,2.12,न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |\nन चैव न भविष्यामः सर्वे वयमतः परम् ||२-१२||,na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ .\nna caiva na bhaviṣyāmaḥ sarve vayamataḥ param ||2-12||,"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.",47
+2,Sānkhya Yog,2.13,देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |\nतथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||२-१३||,dehino.asminyathā dehe kaumāraṃ yauvanaṃ jarā .\ntathā dehāntaraprāptirdhīrastatra na muhyati ||2-13||,"Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.",48
+2,Sānkhya Yog,2.14,मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |\nआगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||२-१४||,mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ .\nāgamāpāyino.anityāstāṃstitikṣasva bhārata ||2-14||,"O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.",49
+2,Sānkhya Yog,2.15,यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |\nसमदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ||२-१५||,yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha .\nsamaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate ||2-15||,"O Arjun, noblest amongst men, that person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.",50
+2,Sānkhya Yog,2.16,नासतो विद्यते भावो नाभावो विद्यते सतः |\nउभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ||२-१६||,nāsato vidyate bhāvo nābhāvo vidyate sataḥ .\nubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ ||2-16||,"Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both.",51
+2,Sānkhya Yog,2.17,अविनाशि ��ु तद्विद्धि येन सर्वमिदं ततम् |\nविनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ||२-१७||,avināśi tu tadviddhi yena sarvamidaṃ tatam .\nvināśamavyayasyāsya na kaścitkartumarhati ||2-17||,"That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.",52
+2,Sānkhya Yog,2.18,अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |\nअनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||२-१८||,antavanta ime dehā nityasyoktāḥ śarīriṇaḥ .\nanāśino.aprameyasya tasmādyudhyasva bhārata ||2-18||,"Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.",53
+2,Sānkhya Yog,2.19,य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |\nउभौ तौ न विजानीतो नायं हन्ति न हन्यते ||२-१९||,ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate ||2-19||,"Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.",54
+2,Sānkhya Yog,2.20,न जायते म्रियते वा कदाचिन्\nनायं भूत्वा भविता वा न भूयः |\nअजो नित्यः शाश्वतोऽयं पुराणो\nन हन्यते हन्यमाने शरीरे ||२-२०||,na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ .\najo nityaḥ śāśvato.ayaṃ purāṇo na hanyate hanyamāne śarīre ||2-20||,"The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.",55
+2,Sānkhya Yog,2.21,वेदाविनाशिनं नित्यं य एनमजमव्ययम् |\nकथं स पुरुषः पार्थ कं घातयति हन्ति कम् ||२-२१||,vedāvināśinaṃ nityaṃ ya enamajamavyayam .\nkathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||2-21||,"O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?",56
+2,Sānkhya Yog,2.22,वासांसि जीर्णानि यथा विहाय\nनवानि गृह्णाति नरोऽपराणि |\nतथा शरीराणि विहाय जीर्णा-\nन्यन्यानि संयाति नवानि देही ||२-२२||,vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro.aparāṇi .\ntathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī ||2-22||,"As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.",57
+2,Sānkhya Yog,2.23,नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |\nन चैनं क्लेदयन्त्यापो न शोषयति मारुतः ||२-२३||,nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ .\nna cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||2-23||,"Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.",58
+2,Sānkhya Yog,2.24,अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |\nनित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ||२-२४||,acchedyo.ayamadāhyo.ayamakledyo.aśoṣya eva ca .\nnityaḥ sarvagataḥ sthāṇuracalo.ayaṃ sanātanaḥ ||2-24||,"The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, in all places, unalterable, immutable, and primordial.",59
+2,Sānkhya Yog,2.25,अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |\nतस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ||२-२५||,avyakto.ayamacintyo.ayamavikāryo.ayamucyate .\ntasmādevaṃ viditvainaṃ nānuśocitumarhasi ||2-25||,"The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body.",60
+2,Sānkhya Yog,2.26,अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |\nतथापि त्वं महाबाहो नैवं शोचितुमर्हसि ||२-२६||,atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam .\ntathāpi tvaṃ mahābāho naivaṃ śocitumarhasi ||2-26||,"If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.",61
+2,Sānkhya Yog,2.27,जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |\nतस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ||२-२७||,jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca .\ntasmādaparihārye.arthe na tvaṃ śocitumarhasi ||2-27||,"Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.",62
+2,Sānkhya Yog,2.28,अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |\nअव्यक्तनिधनान्येव तत्र का परिदेवना ||२-२८||,avyaktādīni bhūtāni vyaktamadhyāni bhārata .\navyaktanidhanānyeva tatra kā paridevanā ||2-28||,"O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?",63
+2,Sānkhya Yog,2.29,आश्चर्यवत्पश्यति कश्चिदेन-\nमाश्चर्यवद्वदति तथैव चान्यः |\nआश्चर्यवच्चैनमन्यः शृणोति\nश्रुत्वाप्येनं वेद न चैव कश्चित् ||२-२९||,āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ .\nāścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit ||2-29||,"Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.",64
+2,Sānkhya Yog,2.30,देही नित्यमवध्योऽयं देहे सर्वस्य भारत |\nतस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ||२-३०||,dehī nityamavadhyo.ayaṃ dehe sarvasya bhārata .\ntasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi ||2-30||,"O Arjun, the soul that dwells within the body is immortal; therefore, you should not mourn for anyone.",65
+2,Sānkhya Yog,2.31,स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |\nधर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ||२-३१||,svadharmamapi cāvekṣya na vikampitumarhasi .\ndharmyāddhi yuddhācchreyo.anyatkṣatriyasya na vidyate ||2-31||,"Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.",66
+2,Sānkhya Yog,2.32,यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |\nसुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ||२-३२||,yadṛcchayā copapannaṃ svargadvāramapāvṛtam .\nsukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ||2-32||,"O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.",67
+2,Sānkhya Yog,2.33,अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |\nततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ||२-३३||,atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi .\ntataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi ||2-33||,"If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin.",68
+2,Sānkhya Yog,2.34,अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |\nसम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ||२-३४||,akīrtiṃ cāpi bhūtāni kathayiṣyanti te.avyayām .\nsambhāvitasya cākīrtirmaraṇādatiricyate ||2-34||,"People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.",69
+2,Sānkhya Yog,2.35,भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |\nयेषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ||२-३५||,bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ .\nyeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ||2-35||,"The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you.",70
+2,Sānkhya Yog,2.36,अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |\nनिन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ||२-३६||,avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ .\nnindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ||2-36||,"Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?",71
+2,Sānkhya Yog,2.37,हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |\nतस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ||२-३७||,hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm .\ntasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ||2-37||,"If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination, O son of Kunti, and be prepared to fight.",72
+2,Sānkhya Yog,2.38,सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |\nततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ||२-३८||,sukhaduḥkhe same kṛtvā lābhālābhau jayājayau .\ntato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||2-38||,"Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.",73
+2,Sānkhya Yog,2.39,एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |\nबुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ||२-३९||,eṣā te.abhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu .\nbuddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi ||2-39||,"Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul. Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma.",74
+2,Sānkhya Yog,2.40,नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |\nस्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||२-४०||,nehābhikramanāśo.asti pratyavāyo na vidyate .\nsvalpamapyasya dharmasya trāyate mahato bhayāt ||2-40||,"Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger.",75
+2,Sānkhya Yog,2.41,व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |\nबहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ||२-४१||,vyavasāyātmikā buddhirekeha kurunandana .\nbahuśākhā hyanantāśca buddhayo.avyavasāyinām ||2-41||,"O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.",76
+2,Sānkhya Yog,2.42 – 2.43,यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |\nवेदवादरताः पार्थ नान्यदस्तीति वादिनः ||२-४२||\nकामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |\nक्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||२-४३||,yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ .\nvedavādaratāḥ pārtha nānyadastīti vādinaḥ ||2-42||\nkāmātmānaḥ svargaparā janmakarmaphalapradām .\nkriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||2-43||,"Those with limited understanding, get attracted to the flowery words of the Vedas, which advocate ostentatious rituals for elevation to the celestial abodes, and presume no higher principle is described in them. They glorify only those portions of the Vedas that please their senses, and perform pompous ritualistic ceremonies for attaining high birth, opulence, sensual enjoyment, and elevation to the heavenly planets.",77
+2,Sānkhya Yog,2.44,भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |\nव्यवसायात्मिका बुद्धिः समाधौ न विधीयते ||२-४४||,bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām .\nvyavasāyātmikā buddhiḥ samādhau na vidhīyate ||2-44||,"With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God.",78
+2,Sānkhya Yog,2.45,त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |\nनिर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||२-४५||,traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna .\nnirdvandvo nityasattvastho niryogakṣema ātmavān ||2-45||,"The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in Truth, and without concern for material gain and safety, be situated in the self.",79
+2,Sānkhya Yog,2.46,यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |\nतावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ||२-४६||,yāvānartha udapāne sarvataḥ samplutodake .\ntāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ||2-46||,"Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, one who realizes the Absolute Truth also fulfills the purpose of all the Vedas.",80
+2,Sānkhya Yog,2.47,कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |\nमा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||२-४७||,karmaṇyevādhikāraste mā phaleṣu kadācana .\nmā karmaphalaheturbhūrmā te saṅgo.astvakarmaṇi ||2-47||,"You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.",81
+2,Sānkhya Yog,2.48,योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |\nसिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ||२-४८||,yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya .\nsiddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||2-48||,"Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yog.",82
+2,Sānkhya Yog,2.49,दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |\nबुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ||२-४९||,dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya .\nbuddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ||2-49||,"Seek refuge in divine knowledge and insight, O Arjun, and discard reward-seeking actions that are certainly inferior to works performed with the intellect established in divine knowledge. Miserly are those who seek to enjoy the fruits of their works.",83
+2,Sānkhya Yog,2.50,बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |\nतस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ||२-५०||,buddhiyukto jahātīha ubhe sukṛtaduṣkṛte .\ntasmādyogāya yujyasva yogaḥ karmasu kauśalam ||2-50||,"One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness).",84
+2,Sānkhya Yog,2.51,कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |\nजन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||२-५१||,karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ .\njanmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ||2-51||,"The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.",85
+2,Sānkhya Yog,2.52,यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |\nतदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||२-५२||,yadā te mohakalilaṃ buddhirvyatitariṣyati .\ntadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||2-52||,"When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).",86
+2,Sānkhya Yog,2.53,श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |\nसमाधा��चला बुद्धिस्तदा योगमवाप्स्यसि ||२-५३||,śrutivipratipannā te yadā sthāsyati niścalā .\nsamādhāvacalā buddhistadā yogamavāpsyasi ||2-53||,"When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.",87
+2,Sānkhya Yog,2.54,अर्जुन उवाच |\nस्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |\nस्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||२-५४||,arjuna uvāca .\nsthitaprajñasya kā bhāṣā samādhisthasya keśava .\nsthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||2-54||,"Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?",88
+2,Sānkhya Yog,2.55,श्रीभगवानुवाच |\nप्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |\nआत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||२-५५||,śrībhagavānuvāca .\nprajahāti yadā kāmānsarvānpārtha manogatān .\nātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||2-55||,"The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.",89
+2,Sānkhya Yog,2.56,दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |\nवीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ||२-५६||,duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ .\nvītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||2-56||,"One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.",90
+2,Sānkhya Yog,2.57,यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |\nनाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||२-५७||,yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham .\nnābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||2-57||,"One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge.",91
+2,Sānkhya Yog,2.58,यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |\nइन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-५८||,yadā saṃharate cāyaṃ kūrmo.aṅgānīva sarvaśaḥ .\nindriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-58||,"One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.",92
+2,Sānkhya Yog,2.59,विषया विनिवर्तन्ते निराहारस्य देहिनः |\nरसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||२-५९||,viṣayā vinivartante nirāhārasya dehinaḥ .\nrasavarjaṃ raso.apyasya paraṃ dṛṣṭvā nivartate ||2-59||,"Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realizes the Supreme.",93
+2,Sānkhya Yog,2.60,यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |\nइन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ||२-६०||,yatato hyapi kaunteya puruṣasya vipaścitaḥ .\nindriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||2-60||,"The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control.",94
+2,Sānkhya Yog,2.61,तानि सर्वाणि संयम्य युक्त आसीत मत्परः |\nवशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ||२-६१||,tāni sarvāṇi saṃyamya yukta āsīta matparaḥ .\nvaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||2-61||,"They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in Me.",95
+2,Sānkhya Yog,2.62,ध्यायतो विषयान्पुंसः सङ्गस्���ेषूपजायते |\nसङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ||२-६२||,dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate .\nsaṅgātsañjāyate kāmaḥ kāmātkrodho.abhijāyate ||2-62||,"While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.",96
+2,Sānkhya Yog,2.63,क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |\nस्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||२-६३||,krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ .\nsmṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati ||2-63||,"Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.",97
+2,Sānkhya Yog,2.64,रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | (or वियुक्तैस्तु)\nआत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||२-६४||,rāgadveṣavimuktaistu viṣayānindriyaiścaran .\norviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati ||2-64||,"But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.",98
+2,Sānkhya Yog,2.65,प्रसादे सर्वदुःखानां हानिरस्योपजायते |\nप्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ||२-६५||,prasāde sarvaduḥkhānāṃ hānirasyopajāyate .\nprasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ||2-65||,"By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God.",99
+2,Sānkhya Yog,2.66,नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |\nन चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ||२-६६||,nāsti buddhirayuktasya na cāyuktasya bhāvanā .\nna cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||2-66||,"But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?",100
+2,Sānkhya Yog,2.67,इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |\nतदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ||२-६७||,indriyāṇāṃ hi caratāṃ yanmano.anuvidhīyate .\ntadasya harati prajñāṃ vāyurnāvamivāmbhasi ||2-67||,"Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.",101
+2,Sānkhya Yog,2.68,तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |\nइन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-६८||,tasmādyasya mahābāho nigṛhītāni sarvaśaḥ .\nindriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-68||,"Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge.",102
+2,Sānkhya Yog,2.69,या निशा सर्वभूतानां तस्यां जागर्ति संयमी |\nयस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ||२-६९||,yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī .\nyasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||2-69||,"What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.",103
+2,Sānkhya Yog,2.70,आपूर्यमाणमचलप्रतिष्ठं\nसमुद्रमापः प्रविशन्ति यद्वत् |\nतद्वत्कामा यं प्रविशन्ति सर्वे\nस शान्तिमाप्नोति न कामकामी ||२-७०||,āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat .\ntadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī ||2-70||,"Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.",104
+2,Sānkhya Yog,2.71,विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |\nनिर्ममो निरहङ्कारः स शान्तिमधिगच्छति ||२-७१||,vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ .\nnirmamo nirahaṅkāraḥ sa śāntimadhigacchati ||2-71||,"That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.",105
+2,Sānkhya Yog,2.72,एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |\nस्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||२-७२||,eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati .\nsthitvāsyāmantakāle.api brahmanirvāṇamṛcchati ||2-72||,"O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.",106
+3,Karm Yog,3.1 – 3.2,अर्जुन उवाच |\nज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |\nतत्किं कर्मणि घोरे मां नियोजयसि केशव ||३-१||\nव्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |\nतदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ||३-२||,arjuna uvāca .\njyāyasī cetkarmaṇaste matā buddhirjanārdana .\ntatkiṃ karmaṇi ghore māṃ niyojayasi keśava ||3-1||\nvyāmiśreṇeva vākyena buddhiṃ mohayasīva me .\ntadekaṃ vada niścitya yena śreyo.ahamāpnuyām ||3-2||,"Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.",107
+3,Karm Yog,3.3,श्रीभगवानुवाच |\nलोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ |\nज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ||३-३||,śrībhagavānuvāca .\nloke.asmina dvividhā niṣṭhā purā proktā mayānagha .\njñānayogena sāṅkhyānāṃ karmayogena yoginām ||3-3||,"The Lord said: O sinless one, the two paths leading to enlightenment were previously explained by Me: the path of knowledge, for those inclined toward contemplation, and the path of work for those inclined toward action.",108
+3,Karm Yog,3.4,न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |\nन च संन्यसनादेव सिद्धिं समधिगच्छति ||३-४||,na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo.aśnute .\nna ca saṃnyasanādeva siddhiṃ samadhigacchati ||3-4||,"One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.",109
+3,Karm Yog,3.5,न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |\nकार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ||३-५||,na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt .\nkāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ||3-5||,"There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three guṇas).",110
+3,Karm Yog,3.6,कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |\nइन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ||३-६||,karmendriyāṇi saṃyamya ya āste manasā smaran .\nindriyārthānvimūḍhātmā mithyācāraḥ sa ucyate ||3-6||,"Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.",111
+3,Karm Yog,3.7,यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन |\nकर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ||३-७||,yastvindriyāṇi manasā niyamyārabhate.arjuna .\nkarmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate ||3-7||,"But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.",112
+3,Karm Yog,3.8,नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |\nशरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ||३-८||,niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ .\nśarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ ||3-8||,"You should thus perform your prescribed Vedic duties, since action is superior to inaction. By ceasing activity, even your bodily maintenance will not be possible.",113
+3,Karm Yog,3.9,यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः |\nतदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ||३-९||,yajñārthātkarmaṇo.anyatra loko.ayaṃ karmabandhanaḥ .\ntadarthaṃ karma kaunteya muktasaṅgaḥ samācara ||3-9||,"Work must be done as a yajna to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, for the satisfaction of God, perform your prescribed duties, without being attached to the results.",114
+3,Karm Yog,3.10,सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः |\nअनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ||३-१०||,sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ .\nanena prasaviṣyadhvameṣa vo.astviṣṭakāmadhuk ||3-10||,"In the beginning of creation, Brahma created humankind along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.”",115
+3,Karm Yog,3.11,देवान्भावयतानेन ते देवा भावयन्तु वः |\nपरस्परं भावयन्तः श्रेयः परमवाप्स्यथ ||३-११||,devānbhāvayatānena te devā bhāvayantu vaḥ .\nparasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha ||3-11||,"By your sacrifices, the celestial gods will be pleased, and by cooperation between humans and the celestial gods, great prosperity will reign for all.",116
+3,Karm Yog,3.12,इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः |\nतैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ||३-१२||,iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ .\ntairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ ||3-12||,"The celestial gods, being satisfied by the performance of sacrifice, will grant you all the desired necessities of life. But those who enjoy what is given to them, without making offerings in return, are verily thieves.",117
+3,Karm Yog,3.13,यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः |\nभुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ||३-१३||,yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ .\nbhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ||3-13||,"The spiritually-minded, who eat food that is first offered in sacrifice, are released from all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.",118
+3,Karm Yog,3.14,अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः |\nयज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ||३-१४||,annādbhavanti bhūtāni parjanyādannasambhavaḥ .\nyajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ ||3-14||,"All living beings subsist on food, and food is produced by rains. Rains come from the performance of sacrifice, and sacrifice is produced by the performance of prescribed duties.",119
+3,Karm Yog,3.15,कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् |\nतस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ||३-१५||,karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam .\ntasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ||3-15||,"The duties for human beings are described in the Vedas, and the Vedas are manifested by God Himself. Therefore, the all-pervading Lord is eternally present in acts of sacrifice.",120
+3,Karm Yog,3.16,एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः |\nअघायुरिन्द्रियारामो मोघं पार्थ स जीवति ||३-१६||,evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ .\naghāyurindriyārāmo moghaṃ pārtha sa jīvati ||3-16||,"O Parth, those who do not accept their responsibility in the cycle of sacrifice established by the Vedas are sinful. They live only for the delight of their senses; indeed their lives are in vain.",121
+3,Karm Yog,3.17,यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः |\nआत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ||३-१७||,yastvātmaratireva syādātmatṛptaśca mānavaḥ .\nātmanyeva ca santuṣṭastasya kāryaṃ na vidyate ||3-17||,"But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.",122
+3,Karm Yog,3.18,नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन |\nन चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ||३-१८||,naiva tasya kṛtenārtho nākṛteneha kaścana .\nna cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ ||3-18||,Such self-realized souls have nothing to gain or lose either in discharging or renouncing their duties. Nor do they need to depend on other living beings to fulfill their self-interest.,123
+3,Karm Yog,3.19,तस्मादसक्तः सततं कार्यं कर्म समाचर |\nअसक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ||३-१९||,tasmādasaktaḥ satataṃ kāryaṃ karma samācara .\nasakto hyācarankarma paramāpnoti pūruṣaḥ ||3-19||,"Therefore, giving up attachment, perform actions as a matter of duty because by working without being attached to the fruits, one attains the Supreme.",124
+3,Karm Yog,3.20 – 3.21,कर्मणैव हि संसिद्धिमास्थिता जनकादयः |\nलोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ||३-२०||\nयद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः |\nस यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ||३-२१||,karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ .\nlokasaṃgrahamevāpi sampaśyankartumarhasi ||3-20||\nyadyadācarati śreṣṭhastattadevetaro janaḥ .\nsa yatpramāṇaṃ kurute lokastadanuvartate ||3-21||,"By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.",125
+3,Karm Yog,3.22,न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन |\nनानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ||३-२२||,na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana .\nnānavāptamavāptavyaṃ varta eva ca karmaṇi ||3-22||,"There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.",126
+3,Karm Yog,3.23,यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः |\nमम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ||३-२३||,yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ .\nmama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||3-23||,"For if I did not carefully perform the prescribed duties, O Parth, all men would follow My path in all respects.",127
+3,Karm Yog,3.24,उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् |\nसङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ||३-२४||,utsīdeyurime lokā na kuryāṃ karma cedaham .\nsaṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ||3-24||,"If I ceased to perform prescribed actions, all these worlds would perish. I would be responsible for the pandemonium that would prevail, and would thereby destroy the peace of the human race.",128
+3,Karm Yog,3.25,सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |\nकुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ||३-२५||,saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata .\nkuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham ||3-25||,"As ignorant people perform their duties with attachment to the results, O scion of Bharat, so should the wise act without attachment, for the sake of leading people on the right path.",129
+3,Karm Yog,3.26,न बुद्धिभेदं जनयेदज्��ानां कर्मसङ्गिनाम् |\nजोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ||३-२६||,na buddhibhedaṃ janayedajñānāṃ karmasaṅginām .\njoṣayetsarvakarmāṇi vidvānyuktaḥ samācaran ||3-26||,"The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties.",130
+3,Karm Yog,3.27,प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः |\nअहङ्कारविमूढात्मा कर्ताहमिति मन्यते ||३-२७||,prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ .\nahaṅkāravimūḍhātmā kartāhamiti manyate ||3-27||,"All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks of itself as the doer.",131
+3,Karm Yog,3.28,तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः |\nगुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ||३-२८||,tattvavittu mahābāho guṇakarmavibhāgayoḥ .\nguṇā guṇeṣu vartanta iti matvā na sajjate ||3-28||,"O mighty-armed Arjun, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, and others) that move among the guṇas (in the shape of the objects of perception), and thus they do not get entangled in them.",132
+3,Karm Yog,3.29,प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु |\nतानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ||३-२९||,prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu .\ntānakṛtsnavido mandānkṛtsnavinna vicālayet ||3-29||,Those who are deluded by the operation of the guṇas become attached to the results of their actions. But the wise who understand these truths should not unsettle such ignorant people who know very little.,133
+3,Karm Yog,3.30,मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा |\nनिराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ||३-३०||,mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā .\nnirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ||3-30||,"Performing all works as an offering unto Me, constantly meditate on Me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight!",134
+3,Karm Yog,3.31,ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः |\nश्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ||३-३१||,ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ .\nśraddhāvanto.anasūyanto mucyante te.api karmabhiḥ ||3-31||,"Those who abide by these teachings of Mine, with profound faith and free from envy, are released from the bondage of karma.",135
+3,Karm Yog,3.32,ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |\nसर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ||३-३२||,ye tvetadabhyasūyanto nānutiṣṭhanti me matam .\nsarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ ||3-32||,"But those who find faults with My teachings, being bereft of knowledge and devoid of discrimination, they disregard these principles and bring about their own ruin.",136
+3,Karm Yog,3.33,सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि |\nप्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ||३-३३||,sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi .\nprakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||3-33||,"Even wise people act according to their natures, for all living beings are propelled by their natural tendencies. What will one gain by repression?",137
+3,Karm Yog,3.34,इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |\nतयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ||३-३४||,indriyasyendriyasyārthe rāgadveṣau vyavasthitau .\ntayorna vaśamāgacchettau hyasya paripanthinau ||3-34||,"The senses naturally experience attachment and aversion to the sense objects, but do not be controlled by them, for they are way-layers and foes.",138
+3,Karm Yog,3.35,श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |\nस्वधर्मे निधनं श्रेयः परधर्मो भयावहः ||३-३५||,śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt .\nsvadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ||3-35||,"It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger.",139
+3,Karm Yog,3.36,अर्जुन उवाच |\nअथ केन प्रयुक्तोऽयं पापं चरति पूरुषः |\nअनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ||३-३६||,arjuna uvāca .\natha kena prayukto.ayaṃ pāpaṃ carati pūruṣaḥ .\nanicchannapi vārṣṇeya balādiva niyojitaḥ ||3-36||,"Arjun asked: Why is a person impelled to commit sinful acts, even unwillingly, as if by force, O descendent of Vrishni (Krishna)?",140
+3,Karm Yog,3.37,श्रीभगवानुवाच |\nकाम एष क्रोध एष रजोगुणसमुद्भवः |\nमहाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||३-३७||,śrībhagavānuvāca .\nkāma eṣa krodha eṣa rajoguṇasamudbhavaḥ .\nmahāśano mahāpāpmā viddhyenamiha vairiṇam ||3-37||,"The Supreme Lord said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.",141
+3,Karm Yog,3.38,धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |\nयथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ||३-३८||,dhūmenāvriyate vahniryathādarśo malena ca .\nyatholbenāvṛto garbhastathā tenedamāvṛtam ||3-38||,"Just as a fire is covered by smoke, a mirror is masked by dust, and an embryo is concealed by the womb, similarly one’s knowledge gets shrouded by desire.",142
+3,Karm Yog,3.39,आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |\nकामरूपेण कौन्तेय दुष्पूरेणानलेन च ||३-३९||,āvṛtaṃ jñānametena jñānino nityavairiṇā .\nkāmarūpeṇa kaunteya duṣpūreṇānalena ca ||3-39||,"The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.",143
+3,Karm Yog,3.40,इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |\nएतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ||३-४०||,indriyāṇi mano buddhirasyādhiṣṭhānamucyate .\netairvimohayatyeṣa jñānamāvṛtya dehinam ||3-40||,"The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul.",144
+3,Karm Yog,3.41,तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |\nपाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ||३-४१||,tasmāttvamindriyāṇyādau niyamya bharatarṣabha .\npāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ||3-41||,"Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire, which is the embodiment of sin and destroys knowledge and realization.",145
+3,Karm Yog,3.42,इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः |\nमनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ||३-४२||,indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ .\nmanasastu parā buddhiryo buddheḥ paratastu saḥ ||3-42||,"The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.",146
+3,Karm Yog,3.43,एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना |\nजहि शत्रुं महाबाहो कामरूपं दुरासदम् ||३-४३||,evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā .\njahi śatruṃ mahābāho kāmarūpaṃ durāsadam ||3-43||,"Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the lower self (senses, mind, and intellect) by the higher self (strength of the soul), and kill this formidable enemy called lust.",147
+4,Jñāna Karm Sanyās Yog,4.1,श्रीभगवानुवाच |\nइमं विवस्वते योगं प्रोक्तवानहमव्ययम् |\nविवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ||४-१||,śrībhagavānuvāca .\nimaṃ vivasvate yogaṃ proktavānahamavyayam .\nvivasvānmanave prāha manurikṣvākave.abravīt ||4-1||,"The Supreme Lord Shree Krishna said: I taught this eternal science of Yog to the Sun God, Vivasvan, who passed it on to Manu; and Manu, in turn, instructed it to Ikshvaku.",148
+4,Jñāna Karm Sanyās Yog,4.2,एवं परम्पराप्राप्तमिमं राजर्षयो विदुः |\nस कालेनेह महता योगो नष्टः परन्तप ||४-२||,evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ .\nsa kāleneha mahatā yogo naṣṭaḥ parantapa ||4-2||,"O subduer of enemies, the saintly kings thus received this science of Yog in a continuous tradition. But with the long passage of time, it was lost to the world.",149
+4,Jñāna Karm Sanyās Yog,4.3,स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः |\nभक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ||४-३||,sa evāyaṃ mayā te.adya yogaḥ proktaḥ purātanaḥ .\nbhakto.asi me sakhā ceti rahasyaṃ hyetaduttamam ||4-3||,"The same ancient knowledge of Yog, which is the supreme secret, I am today revealing unto you, because you are My friend as well as My devotee, who can understand this transcendental wisdom.",150
+4,Jñāna Karm Sanyās Yog,4.4,अर्जुन उवाच |\nअपरं भवतो जन्म परं जन्म विवस्वतः |\nकथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ||४-४||,arjuna uvāca .\naparaṃ bhavato janma paraṃ janma vivasvataḥ .\nkathametadvijānīyāṃ tvamādau proktavāniti ||4-4||,Arjun said: You were born much after Vivasvan. How am I to understand that in the beginning You instructed this science to him?,151
+4,Jñāna Karm Sanyās Yog,4.5,श्रीभगवानुवाच |\nबहूनि मे व्यतीतानि जन्मानि तव चार्जुन |\nतान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ||४-५||,śrībhagavānuvāca .\nbahūni me vyatītāni janmāni tava cārjuna .\ntānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||4-5||,"The Supreme Lord said: Both you and I have had many births, O Arjun. You have forgotten them, while I remember them all, O Parantapa.",152
+4,Jñāna Karm Sanyās Yog,4.6,अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् |\nप्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ||४-६||,ajo.api sannavyayātmā bhūtānāmīśvaro.api san .\nprakṛtiṃ svāmadhiṣṭhāya sambhavāmyātmamāyayā ||4-6||,"Although I am unborn, the Lord of all living entities, and have an imperishable nature, yet I appear in this world by virtue of Yogmaya, My divine power.",153
+4,Jñāna Karm Sanyās Yog,4.7,यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |\nअभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ||४-७||,yadā yadā hi dharmasya glānirbhavati bhārata .\nabhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ||4-7||,"Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.",154
+4,Jñāna Karm Sanyās Yog,4.8,परित्राणाय साधूनां विनाशाय च दुष्कृताम् |\nधर्मसंस्थापनार्थाय सम्भवामि युगे युगे ||४-८||,paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām .\ndharmasaṃsthāpanārthāya sambhavāmi yuge yuge ||4-8||,"To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.",155
+4,Jñāna Karm Sanyās Yog,4.9,जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः |\nत्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ||४-९||,janma karma ca me divyamevaṃ yo vetti tattvataḥ .\ntyaktvā dehaṃ punarjanma naiti māmeti so.arjuna ||4-9||,"Those who understand the divine nature of My birth and activities, O Arjun, upon leaving the body, do not have to take birth again, but come to My eternal abode.",156
+4,Jñāna Karm Sanyās Yog,4.10,वीतरागभयक्रोधा मन्मया मामुपाश्रिताः |\nबहवो ज्ञानतपसा पूता मद्भावमागताः ||४-१०||,vītarāgabhayakrodhā manmayā māmupāśritāḥ .\nbahavo jñānatapasā pūtā madbhāvamāgatāḥ ||4-10||,"Being free from attachment, fear, and anger, becoming fully absorbed in Me, and taking refuge in Me, many persons in the past became purified by knowledge of Me, and thus attained My divine love.",157
+4,Jñāna Karm Sanyās Yog,4.11,ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |\nमम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ||४-११||,ye yathā māṃ prapadyante tāṃstathaiva bhajāmyaham .\nmama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||4-11||,"In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly, O son of Pritha.",158
+4,Jñāna Karm Sanyās Yog,4.12,काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः |\nक्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ||४-१२||,kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ .\nkṣipraṃ hi mānuṣe loke siddhirbhavati karmajā ||4-12||,"In this world, those desiring success in material activities worship the celestial gods, since material rewards manifest quickly.",159
+4,Jñāna Karm Sanyās Yog,4.13,चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः |\nतस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||४-१३||,cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ .\ntasya kartāramapi māṃ viddhyakartāramavyayam ||4-13||,"The four categories of occupations were created by Me according to people’s qualities and activities. Although I am the Creator of this system, know Me to be the Non-doer and Eternal.",160
+4,Jñāna Karm Sanyās Yog,4.14,न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा |\nइति मां योऽभिजानाति कर्मभिर्न स बध्यते ||४-१४||,na māṃ karmāṇi limpanti na me karmaphale spṛhā .\niti māṃ yo.abhijānāti karmabhirna sa badhyate ||4-14||,"Activities do not taint Me, nor do I desire the fruits of action. One who knows Me in this way is never bound by the karmic reactions of work.",161
+4,Jñāna Karm Sanyās Yog,4.15,एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः |\nकुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ||४-१५||,evaṃ jñātvā kṛtaṃ karma pūrvairapi mumukṣubhiḥ .\nkuru karmaiva tasmāttvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||4-15||,"Knowing this truth, even seekers of liberation in ancient times performed actions. Therefore, following the footsteps of those ancient sages, you too should perform your duty.",162
+4,Jñāna Karm Sanyās Yog,4.16,किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः |\nतत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||४-१६||,kiṃ karma kimakarmeti kavayo.apyatra mohitāḥ .\ntatte karma pravakṣyāmi yajjñātvā mokṣyase.aśubhāt ||4-16||,"What is action and what is inaction? Even the wise are confused in determining this. Now I shall explain to you the secret of action, by knowing which, you may free yourself from material bondage.",163
+4,Jñāna Karm Sanyās Yog,4.17,कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः |\nअकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ||४-१७||,karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ .\nakarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ ||4-17||,"You must understand the nature of all three—recommended action, wrong action, and inaction. The truth about these is profound and difficult to understand.",164
+4,Jñāna Karm Sanyās Yog,4.18,कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः |\nस बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ||४-१८||,karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ .\nsa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt ||4-18||,"Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.",165
+4,Jñāna Karm Sanyās Yog,4.19,यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः |\nज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ||४-१९||,yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ .\njñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ||4-19||,"The enlightened sages call those persons wise, whose every action is free from the desire for material pleasures and who have burnt the reactions of work in the fire of divine knowledge.",166
+4,Jñāna Karm Sanyās Yog,4.20,त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः |\nकर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ||४-२०||,tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ .\nkarmaṇyabhipravṛtto.api naiva kiñcitkaroti saḥ ||4-20||,"Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.",167
+4,Jñāna Karm Sanyās Yog,4.21,निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः |\nशारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ||४-२१||,nirāśīryatacittātmā tyaktasarvaparigrahaḥ .\nśārīraṃ kevalaṃ karma kurvannāpnoti kilbiṣam ||4-21||,"Free from expectations and the sense of ownership, with the mind and intellect fully controlled, they incur no sin even though performing actions by their body.",168
+4,Jñāna Karm Sanyās Yog,4.22,यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः |\nसमः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ||४-२२||,yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ .\nsamaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ||4-22||,"Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities.",169
+4,Jñāna Karm Sanyās Yog,4.23,गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः |\nयज्ञायाचरतः कर्म समग्रं प्रविलीयते ||४-२३||,gatasaṅgasya muktasya jñānāvasthitacetasaḥ .\nyajñāyācarataḥ karma samagraṃ pravilīyate ||4-23||,"They are released from the bondage of material attachments and their intellect is established in divine knowledge. Since they perform all actions as a sacrifice (to God), they are freed from all karmic reactions.",170
+4,Jñāna Karm Sanyās Yog,4.24,ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |\nब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ||४-२४||,brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam .\nbrahmaiva tena gantavyaṃ brahmakarmasamādhinā ||4-24||,"For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.",171
+4,Jñāna Karm Sanyās Yog,4.25,दैवमेवापरे यज्ञं योगिनः पर्युपासते |\nब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ||४-२५||,daivamevāpare yajñaṃ yoginaḥ paryupāsate .\nbrahmāgnāvapare yajñaṃ yajñenaivopajuhvati ||4-25||,Some yogis worship the celestial gods with material offerings unto them. Others worship perfectly who offer the self as sacrifice in the fire of the Supreme Truth.,172
+4,Jñāna Karm Sanyās Yog,4.26,श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |\nशब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ||४-२६||,śrotrādīnīndriyāṇyanye saṃyamāgniṣu juhvati .\nśabdādīnviṣayānanya indriyāgniṣu juhvati ||4-26||,Others offer hearing and other senses in the sacrificial fire of restraint. Still others offer sound and other objects of the senses as sacrifice in the fire of the senses.,173
+4,Jñāna Karm Sanyās Yog,4.27,सर्वाणीन्द्रियकर्माणि प्राणकर्मा���ि चापरे |\nआत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||४-२७||,sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare .\nātmasaṃyamayogāgnau juhvati jñānadīpite ||4-27||,"Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind.",174
+4,Jñāna Karm Sanyās Yog,4.28,द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे |\nस्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ||४-२८||,dravyayajñāstapoyajñā yogayajñāstathāpare .\nsvādhyāyajñānayajñāśca yatayaḥ saṃśitavratāḥ ||4-28||,"Some offer their wealth as sacrifice, while others offer severe austerities as sacrifice. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.",175
+4,Jñāna Karm Sanyās Yog,4.29 – 4.30,अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे |\nप्राणापानगती रुद्ध्वा प्राणायामपरायणाः ||४-२९||\nअपरे नियताहाराः प्राणान्प्राणेषु जुह्वति |\nसर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ||४-३०||,apāne juhvati prāṇaṃ prāṇe.apānaṃ tathāpare .\nprāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ ||4-29||\napare niyatāhārāḥ prāṇānprāṇeṣu juhvati .\nsarve.apyete yajñavido yajñakṣapitakalmaṣāḥ ||4-30||,"Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances.",176
+4,Jñāna Karm Sanyās Yog,4.31,यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् |\nनायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ||४-३१||,yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam .\nnāyaṃ loko.astyayajñasya kuto.anyaḥ kurusattama ||4-31||,"Those who know the secret of sacrifice, and engaging in it, partake of its remnants that are like nectar, advance toward the Absolute Truth. O best of the Kurus, those who perform no sacrifice find no happiness either in this world or the next.",177
+4,Jñāna Karm Sanyās Yog,4.32,एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे |\nकर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ||४-३२||,evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe .\nkarmajānviddhi tānsarvānevaṃ jñātvā vimokṣyase ||4-32||,All these different kinds of sacrifice have been described in the Vedas. Know them as originating from different types of work; this understanding cuts the knots of material bondage.,178
+4,Jñāna Karm Sanyās Yog,4.33,श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप |\nसर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ||४-३३||,śreyāndravyamayādyajñājjñānayajñaḥ parantapa .\nsarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||4-33||,"O subduer of enemies, sacrifice performed in knowledge is superior to any mechanical material sacrifice. After all, O Parth, all sacrifices of work culminate in knowledge.",179
+4,Jñāna Karm Sanyās Yog,4.34,तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |\nउपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ||४-३४||,tadviddhi praṇipātena paripraśnena sevayā .\nupadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ||4-34||,Learn the Truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the Truth.,180
+4,Jñāna Karm Sanyās Yog,4.35,यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव |\nयेन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ||४-३५||,yajjñātvā na punarmohamevaṃ yāsyasi pāṇ���ava .\nyena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi ||4-35||,"Following this path and having achieved enlightenment from a Guru, O Arjun, you will no longer fall into delusion. In the light of that knowledge, you will see that all living beings are but parts of the Supreme, and are within Me.",181
+4,Jñāna Karm Sanyās Yog,4.36,अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः |\nसर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ||४-३६||,api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ .\nsarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||4-36||,Even those who are considered the most immoral of all sinners can cross over this ocean of material existence by seating themselves in the boat of divine knowledge.,182
+4,Jñāna Karm Sanyās Yog,4.37,यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन |\nज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ||४-३७||,yathaidhāṃsi samiddho.agnirbhasmasātkurute.arjuna .\njñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ||4-37||,"As a kindled fire reduces wood to ashes, O Arjun, so does the fire of knowledge burn to ashes all reactions from material activities.",183
+4,Jñāna Karm Sanyās Yog,4.38,न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |\nतत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ||४-३८||,na hi jñānena sadṛśaṃ pavitramiha vidyate .\ntatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati ||4-38||,"In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yog, receives such knowledge within the heart, in due course of time.",184
+4,Jñāna Karm Sanyās Yog,4.39,श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः |\nज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ||४-३९||,śraddhāvā.Nllabhate jñānaṃ tatparaḥ saṃyatendriyaḥ .\njñānaṃ labdhvā parāṃ śāntimacireṇādhigacchati ||4-39||,"Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.",185
+4,Jñāna Karm Sanyās Yog,4.40,अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति |\nनायं लोकोऽस्ति न परो न सुखं संशयात्मनः ||४-४०||,ajñaścāśraddadhānaśca saṃśayātmā vinaśyati .\nnāyaṃ loko.asti na paro na sukhaṃ saṃśayātmanaḥ ||4-40||,"But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.",186
+4,Jñāna Karm Sanyās Yog,4.41,योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् |\nआत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ||४-४१||,yogasaṃnyastakarmāṇaṃ jñānasañchinnasaṃśayam .\nātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ||4-41||,"O Arjun, actions do not bind those who have renounced karm in the fire of Yog, whose doubts have been dispelled by knowledge, and who are situated in knowledge of the self.",187
+4,Jñāna Karm Sanyās Yog,4.42,तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः |\nछित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ||४-४२||,tasmādajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ .\nchittvainaṃ saṃśayaṃ yogamātiṣṭhottiṣṭha bhārata ||4-42||,"Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog. Arise, stand up, and take action!",188
+5,Karm Sanyās Yog,5.1,अर्जुन उवाच |\nसंन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |\nयच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ||५-१||,arjuna uvāca .\nsaṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi .\nyacchreya etayorekaṃ tanme brūhi suniścitam ||5-1||,"Arjun said: O Shree Krishna, You praised karm sanyās  (the path of renunciation of actions), and You also advised to do karm yog (work with devotion).  Please tell me decisively which of the two is more beneficial?",189
+5,Karm Sanyās Yog,5.2,श्रीभगवानुवाच |\nसंन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ |\nतयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ||५-२||,śrībhagavānuvāca .\nsaṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau .\ntayostu karmasaṃnyāsātkarmayogo viśiṣyate ||5-2||,The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.,190
+5,Karm Sanyās Yog,5.3,ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति |\nनिर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||५-३||,jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati .\nnirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||5-3||,"The karm yogis, who neither desire nor hate anything, should be considered always renounced.  Free from all dualities, they are easily liberated from the bonds of material energy.",191
+5,Karm Sanyās Yog,5.4,साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः |\nएकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ||५-४||,sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ .\nekamapyāsthitaḥ samyagubhayorvindate phalam ||5-4||,"Only the ignorant speak of sānkhya (renunciation of actions, or karm sanyās) and karm yog (work in devotion) as different.  Those who are truly learned say that by applying ourselves to any one of these paths, we can achieve the results of both.",192
+5,Karm Sanyās Yog,5.5,यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते |\nएकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ||५-५||,yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate .\nekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ||5-5||,"The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.",193
+5,Karm Sanyās Yog,5.6,संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः |\nयोगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ||५-६||,saṃnyāsastu mahābāho duḥkhamāptumayogataḥ .\nyogayukto munirbrahma nacireṇādhigacchati ||5-6||,"Perfect renunciation (karm sanyās) is difficult to attain without performing work in devotion (karm yog), O mighty-armed Arjun, but the sage who is adept in karm yog quickly attains the Supreme.",194
+5,Karm Sanyās Yog,5.7,योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः |\nसर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ||५-७||,yogayukto viśuddhātmā vijitātmā jitendriyaḥ .\nsarvabhūtātmabhūtātmā kurvannapi na lipyate ||5-7||,"The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being.  Though performing all kinds of actions, they are never entangled.",195
+5,Karm Sanyās Yog,5.8 – 5.9,नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |\nपश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ||५-८||\nप्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि |\nइन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ||५-९||,naiva kiñcitkaromīti yukto manyeta tattvavit .\npaśyañśruṇvanspṛśañjighrannaśnangacchansvapañśvasan ||5-8||\npralapanvisṛjangṛhṇannunmiṣannimiṣannapi .\nindriyāṇīndriyārtheṣu vartanta iti dhārayan ||5-9||,"Those steadfast in karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.",196
+5,Karm Sanyās Yog,5.10,ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः |\nलिप्यते न स पापेन पद्मपत्रमिवाम्भसा ||५-१०||,brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ .\nlipyate na sa pāpena padmapatramivāmbhasā ||5-10||,"Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.",197
+5,Karm Sanyās Yog,5.11,कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |\nयोगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ||५-११||,kāyena manasā buddhyā kevalairindriyairapi .\nyoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||5-11||,"The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.",198
+5,Karm Sanyās Yog,5.12,युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |\nअयुक्तः कामकारेण फले सक्तो निबध्यते ||५-१२||,yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm .\nayuktaḥ kāmakāreṇa phale sakto nibadhyate ||5-12||,"Offering the results of all activities to God, the karm yogis attain everlasting peace.  Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions.",199
+5,Karm Sanyās Yog,5.13,सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |\nनवद्वारे पुरे देही नैव कुर्वन्न कारयन् ||५-१३||,sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī .\nnavadvāre pure dehī naiva kurvanna kārayan ||5-13||,The embodied beings who are self-controlled and detached reside happily in the city of nine gates free from thoughts that they are the doers or the cause of anything.,200
+5,Karm Sanyās Yog,5.14,न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः |\nन कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ||५-१४||,na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ .\nna karmaphalasaṃyogaṃ svabhāvastu pravartate ||5-14||,Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions.  All this is enacted by the modes of material nature (guṇas).,201
+5,Karm Sanyās Yog,5.15,नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः |\nअज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ||५-१५||,nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ .\najñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||5-15||,The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone.  The living entities are deluded because their inner knowledge is covered by ignorance.,202
+5,Karm Sanyās Yog,5.16,ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः |\nतेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ||५-१६||,jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ .\nteṣāmādityavajjñānaṃ prakāśayati tatparam ||5-16||,"But for those whose ignorance is destroyed by divine knowledge, the Supreme Entity is revealed, just as the sun illumines everything when it rises.",203
+5,Karm Sanyās Yog,5.17,तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः |\nगच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ||५-१७||,tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ .\ngacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||5-17||,"Those whose intellect is fixed in God, who are completely absorbed in God, with firm faith in Him as the supreme goal, such persons quickly reach the state from which there is no return, their sins having been dispelled by the light of knowledge.",204
+5,Karm Sanyās Yog,5.18,विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |\nशुनि चैव श्वपाके च पण्डिताः समदर्शिनः ||५-१८||,vidyāvinayasampanne brāhmaṇe gavi hastini .\nśuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||5-18||,"The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.",205
+5,Karm Sanyās Yog,5.19,इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः |\nनिर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ||५-१९||,ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ .\nnirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ ||5-19||,"Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life.  They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.",206
+5,Karm Sanyās Yog,5.20,न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |\nस्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ||५-२०||,na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam .\nsthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ ||5-20||,"Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.",207
+5,Karm Sanyās Yog,5.21,बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् |\nस ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ||५-२१||,bāhyasparśeṣvasaktātmā vindatyātmani yatsukham .\nsa brahmayogayuktātmā sukhamakṣayamaśnute ||5-21||,"Those who are not attached to external sense pleasures realize divine bliss in the self.  Being united with God through Yog, they experience unending happiness.",208
+5,Karm Sanyās Yog,5.22,ये हि संस्पर्शजा भोगा दुःखयोनय एव ते |\nआद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ||५-२२||,ye hi saṃsparśajā bhogā duḥkhayonaya eva te .\nādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||5-22||,"The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery.  O son of Kunti, such pleasures have a beginning and an end, so the wise do not delight in them.",209
+5,Karm Sanyās Yog,5.23,शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् |\nकामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ||५-२३||,śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt .\nkāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||5-23||,"Those persons are yogis, who before giving up the body are able to check the forces of desire and anger; and they alone are happy.",210
+5,Karm Sanyās Yog,5.24,योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः |\nस योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ||५-२४||,yo.antaḥsukho.antarārāmastathāntarjyotireva yaḥ .\nsa yogī brahmanirvāṇaṃ brahmabhūto.adhigacchati ||5-24||,"Those who are happy within themselves, enjoying the delight of God within, and are illumined by the inner light, such yogis are united with the Lord and are liberated from material existence.",211
+5,Karm Sanyās Yog,5.25,लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः |\nछिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ||५-२५||,labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ .\nchinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||5-25||,"Those holy persons, whose sins have been purged, whose doubts are annihilated, whose minds are disciplined, and who are devoted to the welfare of all beings, attain God and are liberated from material existence.",212
+5,Karm Sanyās Yog,5.26,कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |\nअभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ||५-२६||,kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām .\nabhito brahmanirvāṇaṃ vartate viditātmanām ||5-26||,"For those sanyāsīs, who have broken out of anger and lust through constant effort, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.",213
+5,Karm Sanyās Yog,5.27 – 5.28,स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः |\nप्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ||५-२७||\nयतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः |\nविगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ||५-२८||,sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ .\nprāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||5-27||\nyatendriyamanobuddhirmunirmokṣaparāyaṇaḥ .\nvigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||5-28||,"Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire and fear, always lives in freedom.",214
+5,Karm Sanyās Yog,5.29,भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |\nसुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ||५-२९||,bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram .\nsuhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati ||5-29||,"Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless friend of all living beings, My devotee attains peace.",215
+6,Dhyān Yog,6.1,श्रीभगवानुवाच |\nअनाश्रितः कर्मफलं कार्यं कर्म करोति यः |\nस संन्यासी च योगी च न निरग्निर्न चाक्रियः ||६-१||,śrībhagavānuvāca .\nanāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ .\nsa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ ||6-1||,"The Supreme Lord said: Those who perform prescribed duties without desiring the results of their actions are actual sanyāsīs (renunciates) and yogis, not those who have merely ceased performing sacrifices such as Agnihotra yajna or abandoned bodily activities.",216
+6,Dhyān Yog,6.2,यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव |\nन ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ||६-२||,yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava .\nna hyasaṃnyastasaṅkalpo yogī bhavati kaścana ||6-2||,"What is known as sanyās is non-different from Yog, for none become yogis without renouncing worldly desires.",217
+6,Dhyān Yog,6.3,आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |\nयोगारूढस्य तस्यैव शमः कारणमुच्यते ||६-३||,ārurukṣormuneryogaṃ karma kāraṇamucyate .\nyogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ||6-3||,"To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.",218
+6,Dhyān Yog,6.4,यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |\nसर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ||६-४||,yadā hi nendriyārtheṣu na karmasvanuṣajjate .\nsarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate ||6-4||,"When one is neither attached to sense objects nor to actions, such a person is said to be elevated in the science of Yog, having renounced all desires for the fruits of actions.",219
+6,Dhyān Yog,6.5,उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |\nआत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ||६-५||,uddharedātmanātmānaṃ nātmānamavasādayet .\nātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ||6-5||,"Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.",220
+6,Dhyān Yog,6.6,बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः |\nअनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ||६-६||,bandhurātmātmanastasya yenātmaivātmanā jitaḥ .\nanātmanastu śatrutve vartetātmaiva śatruvat ||6-6||,"For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.",221
+6,Dhyān Yog,6.7,जितात्मनः प्रशान्तस्य परमात्मा समाहितः |\nशीतोष्णसुखदुःखेषु तथा मानापमानयोः ||६-७||,jitātmanaḥ praśāntasya paramātmā samāhitaḥ .\nśītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ||6-7||,"The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.",222
+6,Dhyān Yog,6.8,ज्ञानविज्ञानतृप्तात्मा कूटस��थो विजितेन्द्रियः |\nयुक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ||६-८||,jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ .\nyukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ||6-8||,"The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same.",223
+6,Dhyān Yog,6.9,सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु |\nसाधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ||६-९||,suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu .\nsādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate ||6-9||,"The yogis look upon all—well-wishers, friends, foes, the pious, and the sinners—with an impartial intellect. The yogi who is of equal intellect toward friend, companion, and foe, neutral among enemies and relatives, and unbiased between the righteous and sinful, is considered to be distinguished among humans.",224
+6,Dhyān Yog,6.10,योगी युञ्जीत सततमात्मानं रहसि स्थितः |\nएकाकी यतचित्तात्मा निराशीरपरिग्रहः ||६-१०||,yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ .\nekākī yatacittātmā nirāśīraparigrahaḥ ||6-10||,"Those who seek the state of Yog should reside in seclusion, constantly engaged in meditation with a controlled mind and body, getting rid of desires and possessions for enjoyment.",225
+6,Dhyān Yog,6.11,शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः |\nनात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ||६-११||,śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ .\nnātyucchritaṃ nātinīcaṃ cailājinakuśottaram ||6-11||,"To practice Yog, one should make an āsan (seat) in a sanctified place, by placing Kuśh grass, deer skin, and a cloth, one over the other. The āsan should be neither too high nor too low.",226
+6,Dhyān Yog,6.12 – 6.13,तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः |\nउपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ||६-१२||\nसमं कायशिरोग्रीवं धारयन्नचलं स्थिरः |\nसम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ||६-१३||,tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ .\nupaviśyāsane yuñjyādyogamātmaviśuddhaye ||6-12||\nsamaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ .\nsamprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan ||6-13||,"Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.",227
+6,Dhyān Yog,6.14,प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः |\nमनः संयम्य मच्चित्तो युक्त आसीत मत्परः ||६-१४||,praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ .\nmanaḥ saṃyamya maccitto yukta āsīta matparaḥ ||6-14||,"Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy, the vigilant yogi should meditate on Me, having Me alone as the supreme goal.",228
+6,Dhyān Yog,6.15,युञ्जन्नेवं सदात्मानं योगी नियतमानसः |\nशान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ||६-१५||,yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ .\nśāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati ||6-15||,"Thus, constantly keeping the mind absorbed in Me, the yogi of disciplined mind attains nirvāṇ, and abides in Me in supreme peace.",229
+6,Dhyān Yog,6.16,नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः |\nन चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ||६-१६||,nātyaśnatastu yogo.asti na caikāntamanaśnataḥ .\nna cātisvapnaśīlasya jāgrato naiva cārjuna ||6-16||,"O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.",230
+6,Dhyān Yog,6.17,युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |\nयुक्��स्वप्नावबोधस्य योगो भवति दुःखहा ||६-१७||,yuktāhāravihārasya yuktaceṣṭasya karmasu .\nyuktasvapnāvabodhasya yogo bhavati duḥkhahā ||6-17||,"But those who are temperate in eating and recreation, balanced in work, and regulated in sleep, can mitigate all sorrows by practicing Yog.",231
+6,Dhyān Yog,6.18,यदा विनियतं चित्तमात्मन्येवावतिष्ठते |\nनिःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ||६-१८||,yadā viniyataṃ cittamātmanyevāvatiṣṭhate .\nniḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā ||6-18||,"With thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the self. Such persons are said to be in Yog, and are free from all yearning of the senses.",232
+6,Dhyān Yog,6.19,यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |\nयोगिनो यतचित्तस्य युञ्जतो योगमात्मनः ||६-१९||,yathā dīpo nivātastho neṅgate sopamā smṛtā .\nyogino yatacittasya yuñjato yogamātmanaḥ ||6-19||,"Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.",233
+6,Dhyān Yog,6.20,यत्रोपरमते चित्तं निरुद्धं योगसेवया |\nयत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ||६-२०||,yatroparamate cittaṃ niruddhaṃ yogasevayā .\nyatra caivātmanātmānaṃ paśyannātmani tuṣyati ||6-20||,"When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.",234
+6,Dhyān Yog,6.21,सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् |\nवेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ||६-२१||,sukhamātyantikaṃ yattad buddhigrāhyamatīndriyam .\nvetti yatra na caivāyaṃ sthitaścalati tattvataḥ ||6-21||,"In that joyous state of Yog, called samadhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.",235
+6,Dhyān Yog,6.22,यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः |\nयस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ||६-२२||,yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ .\nyasminsthito na duḥkhena guruṇāpi vicālyate ||6-22||,"Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.",236
+6,Dhyān Yog,6.23,तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् |\nस निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ||६-२३||,taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam .\nsa niścayena yoktavyo yogo.anirviṇṇacetasā ||6-23||,That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.,237
+6,Dhyān Yog,6.24 – 6.25,,,"Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.",238
+6,Dhyān Yog,6.26,यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |\nततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ||६-२६||,yato yato niścarati manaścañcalamasthiram .\ntatastato niyamyaitadātmanyeva vaśaṃ nayet ||6-26||,"Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.",239
+6,Dhyān Yog,6.27,प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |\nउपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ||६-२७||,praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam .\nupaiti śāntarajasaṃ brahmabhūtamakalmaṣam ||6-27||,"Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.",240
+6,Dhyān Yog,6.28,युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः |\nसुखेन ब्��ह्मसंस्पर्शमत्यन्तं सुखमश्नुते ||६-२८||,yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ .\nsukhena brahmasaṃsparśamatyantaṃ sukhamaśnute ||6-28||,"The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.",241
+6,Dhyān Yog,6.29,सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |\nईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ||६-२९||,sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani .\nīkṣate yogayuktātmā sarvatra samadarśanaḥ ||6-29||,"The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.",242
+6,Dhyān Yog,6.30,यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |\nतस्याहं न प्रणश्यामि स च मे न प्रणश्यति ||६-३०||,yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati .\ntasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||6-30||,"For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.",243
+6,Dhyān Yog,6.31,सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः |\nसर्वथा वर्तमानोऽपि स योगी मयि वर्तते ||६-३१||,sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ .\nsarvathā vartamāno.api sa yogī mayi vartate ||6-31||,"The yogi who is established in union with Me, and worships Me as the Supreme Soul residing in all beings, dwells only in Me, though engaged in all kinds of activities.",244
+6,Dhyān Yog,6.32,आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन |\nसुखं वा यदि वा दुःखं स योगी परमो मतः ||६-३२||,ātmaupamyena sarvatra samaṃ paśyati yo.arjuna .\nsukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ||6-32||,I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.,245
+6,Dhyān Yog,6.33,अर्जुन उवाच |\nयोऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन |\nएतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ||६-३३||,arjuna uvāca .\nyo.ayaṃ yogastvayā proktaḥ sāmyena madhusūdana .\netasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām ||6-33||,"Arjun said: The system of Yog that you have described, O Madhusudan, appears impractical and unattainable to me, due to the restless mind.",246
+6,Dhyān Yog,6.34,चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् |\nतस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ||६-३४||,cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham .\ntasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ||6-34||,"The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.",247
+6,Dhyān Yog,6.35,श्रीभगवानुवाच |\nअसंशयं महाबाहो मनो दुर्निग्रहं चलम् |\nअभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ||६-३५||,śrībhagavānuvāca .\nasaṃśayaṃ mahābāho mano durnigrahaṃ calam .\nabhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||6-35||,"Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.",248
+6,Dhyān Yog,6.36,असंयतात्मना योगो दुष्प्राप इति मे मतिः |\nवश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ||६-३६||,asaṃyatātmanā yogo duṣprāpa iti me matiḥ .\nvaśyātmanā tu yatatā śakyo.avāptumupāyataḥ ||6-36||,"Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by proper means, can attain perfection in Yog. This is My opinion.",249
+6,Dhyān Yog,6.37,अर्जुन उवाच |\nअयतिः श्रद्धयोपेतो योगाच्चलितमानसः |\nअप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ||६-३७||,arjuna uvāca .\nayatiḥ śraddhayopeto yogāccalitamānasaḥ .\naprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati ||6-37||,"Arjun said: What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently due to an unsteady mind and is unable to reach the goal of Yog in this life?",250
+6,Dhyān Yog,6.38,कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति |\nअप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ||६-३८||,kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati .\napratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ||6-38||,"Does not such a person who deviates from Yog get deprived of both material and spiritual success, O mighty-armed Krishna, and perish like a broken cloud with no position in either sphere?",251
+6,Dhyān Yog,6.39,एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः |\nत्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ||६-३९||,etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ .\ntvadanyaḥ saṃśayasyāsya chettā na hyupapadyate ||6-39||,"O Krishna, please dispel this doubt of mine completely, for who other than You can do so?",252
+6,Dhyān Yog,6.40,श्रीभगवानुवाच |\nपार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते |\nन हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ||६-४०||,śrībhagavānuvāca .\npārtha naiveha nāmutra vināśastasya vidyate .\nna hi kalyāṇakṛtkaścid durgatiṃ tāta gacchati ||6-40||,"The Supreme Lord said: O Parth, one who engages on the spiritual path does not meet with destruction either in this world or the world to come. My dear friend, one who strives for God-realization is never overcome by evil.",253
+6,Dhyān Yog,6.41 – 6.42,प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः |\nशुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ||६-४१||\nअथवा योगिनामेव कुले भवति धीमताम् |\nएतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ||६-४२||,prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ .\nśucīnāṃ śrīmatāṃ gehe yogabhraṣṭo.abhijāyate ||6-41||\nathavā yogināmeva kule bhavati dhīmatām .\netaddhi durlabhataraṃ loke janma yadīdṛśam ||6-42||,"The unsuccessful yogis, upon death, go to the abodes of the virtuous. After dwelling there for many ages, they are again reborn in the earth plane, into a family of pious and prosperous people. Else, if they had developed dispassion due to long practice of Yog, they are born into a family endowed with divine wisdom. Such a birth is very difficult to attain in this world.",254
+6,Dhyān Yog,6.43,तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् |\nयतते च ततो भूयः संसिद्धौ कुरुनन्दन ||६-४३||,tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam .\nyatate ca tato bhūyaḥ saṃsiddhau kurunandana ||6-43||,"On taking such a birth, O descendant of Kurus, they reawaken the wisdom of their previous lives, and strive even harder toward perfection in Yog.",255
+6,Dhyān Yog,6.44,पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः |\nजिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ||६-४४||,pūrvābhyāsena tenaiva hriyate hyavaśo.api saḥ .\njijñāsurapi yogasya śabdabrahmātivartate ||6-44||,"Indeed, they feel drawn toward God, even against their will, on the strength of their past discipline. Such seekers naturally rise above the ritualistic principles of the scriptures.",256
+6,Dhyān Yog,6.45,प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः |\nअनेकजन्मसंसिद्धस्ततो याति परां गतिम् ||६-४५||,prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ .\nanekajanmasaṃsiddhastato yāti parāṃ gatim ||6-45||,"With the accumulated merits of many past births, when these yogis engage in sincere endeavors to make further progress, they become purified from material desires and attain perfection in this life itself.",257
+6,Dhyān Yog,6.46,तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः |\nकर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ||६-४६||,tapasvibhyo.adhiko yogī jñānibhyo.api mato.adhikaḥ .\nkarmibhyaścādhiko yogī tasmādyogī bhavārjuna ||6-46||,"A yogi is superior to the  tapasvī  (ascetic), superior to the  jñānī  (a person of learning), and even superior to the  karmī  (ritualistic performer). Therefore, O Arjun, strive to be a yogi.",258
+6,Dhyān Yog,6.47,योगिनामपि सर्वेषां मद्गतेनान्तरात्मना |\nश्रद्धावान्भजते यो मां स मे युक्ततमो मतः ||६-४७||,yogināmapi sarveṣāṃ madgatenāntarātmanā .\nśraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ ||6-47||,"Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great faith, them I consider to be the highest of all.",259
+7,Jñāna Vijñāna Yog,7.1,श्रीभगवानुवाच |\nमय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः |\nअसंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ||७-१||,śrībhagavānuvāca .\nmayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ .\nasaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu ||7-1||,"The Supreme Lord said: Now listen, O Arjun, how, with the mind attached exclusively to Me, and surrendering to Me through the practice of bhakti yog, you can know Me completely, free from doubt.",260
+7,Jñāna Vijñāna Yog,7.2,ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः |\nयज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ||७-२||,jñānaṃ te.ahaṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ .\nyajjñātvā neha bhūyo.anyajjñātavyamavaśiṣyate ||7-2||,"I shall now reveal unto you fully this knowledge and wisdom, knowing which nothing else remains to be known in this world.",261
+7,Jñāna Vijñāna Yog,7.3,मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये |\nयततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ||७-३||,manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye .\nyatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ ||7-3||,"Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows Me in truth.",262
+7,Jñāna Vijñāna Yog,7.4,भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च |\nअहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ||७-४||,bhūmirāpo.analo vāyuḥ khaṃ mano buddhireva ca .\nahaṃkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā ||7-4||,"Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of My material energy.",263
+7,Jñāna Vijñāna Yog,7.5,अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |\nजीवभूतां महाबाहो ययेदं धार्यते जगत् ||७-५||,apareyamitastvanyāṃ prakṛtiṃ viddhi me parām .\njīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat ||7-5||,"Such is My inferior energy. But beyond it, O mighty-armed Arjun, I have a superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world.",264
+7,Jñāna Vijñāna Yog,7.6,एतद्योनीनि भूतानि सर्वाणीत्युपधारय |\nअहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ||७-६||,etadyonīni bhūtāni sarvāṇītyupadhāraya .\nahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā ||7-6||,"Know that all living beings are manifested by these two energies of Mine. I am the source of the entire creation, and into Me it again dissolves.",265
+7,Jñāna Vijñāna Yog,7.7,मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय |\nमयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ||७-७||,mattaḥ parataraṃ nānyatkiñcidasti dhanañjaya .\nmayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva ||7-7||,"There is nothing higher than Myself, O Arjun. Everything rests in Me, as beads strung on a thread.",266
+7,Jñāna Vijñāna Yog,7.8,रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः |\nप्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ||७-८||,raso.ahamapsu kaunteya prabhāsmi śaśisūryayoḥ .\npraṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||7-8||,"I am the taste in water, O son of Kunti, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.",267
+7,Jñāna Vijñāna Yog,7.9,पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ |\nजीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ||७-९||,puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau .\njīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu ||7-9||,"I am the pure fragrance of the Earth, and the brilliance in fire. I am the life-force in all beings, and the penance of the ascetics.",268
+7,Jñāna Vijñāna Yog,7.10,बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |\nबुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ||७-१०||,bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam .\nbuddhirbuddhimatāmasmi tejastejasvināmaham ||7-10||,"O Arjun, know that I am the eternal seed of all beings. I am the intellect of the intelligent, and the splendor of the glorious.",269
+7,Jñāna Vijñāna Yog,7.11,बलं बलवतां चाहं कामरागविवर्जितम् |\nधर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ||७-११||,balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam .\ndharmāviruddho bhūteṣu kāmo.asmi bharatarṣabha ||7-11||,"O best of the Bharatas, in strong persons, I am their strength devoid of desire and passion. I am sexual activity not conflicting with virtue or scriptural injunctions.",270
+7,Jñāna Vijñāna Yog,7.12,ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |\nमत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ||७-१२||,ye caiva sāttvikā bhāvā rājasāstāmasāśca ye .\nmatta eveti tānviddhi na tvahaṃ teṣu te mayi ||7-12||,"The three states of material existence—goodness, passion, and ignorance—are manifested by My energy. They are in Me, but I am beyond them.",271
+7,Jñāna Vijñāna Yog,7.13,त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् |\nमोहितं नाभिजानाति मामेभ्यः परमव्ययम् ||७-१३||,tribhirguṇamayairbhāvairebhiḥ sarvamidaṃ jagat .\nmohitaṃ nābhijānāti māmebhyaḥ paramavyayam ||7-13||,"Deluded by the three modes of Maya, people in this world are unable to know Me, the imperishable and eternal.",272
+7,Jñāna Vijñāna Yog,7.14,दैवी ह्येषा गुणमयी मम माया दुरत्यया |\nमामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ||७-१४||,daivī hyeṣā guṇamayī mama māyā duratyayā .\nmāmeva ye prapadyante māyāmetāṃ taranti te ||7-14||,"My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto Me cross over it easily.",273
+7,Jñāna Vijñāna Yog,7.15,न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः |\nमाययापहृतज्ञाना आसुरं भावमाश्रिताः ||७-१५||,na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ .\nmāyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ ||7-15||,"Four kinds of people do not surrender unto Me—those ignorant of knowledge, those who lazily follow their lower nature though capable of knowing Me, those with deluded intellect, and those with a demoniac nature.",274
+7,Jñāna Vijñāna Yog,7.16,चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन |\nआर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ||७-१६||,caturvidhā bhajante māṃ janāḥ sukṛtino.arjuna .\nārto jijñāsurarthārthī jñānī ca bharatarṣabha ||7-16||,"O best amongst the Bharatas, four kinds of pious people engage in My devotion—the distressed, the seekers of knowledge, the seekers of worldly possessions, and those who are situated in knowledge.",275
+7,Jñāna Vijñāna Yog,7.17,तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते |\nप्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ||७-१७||,teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate .\npriyo hi jñānino.atyarthamahaṃ sa ca mama priyaḥ ||7-17||,"Amongst these, I consider them to be the highest, who worship Me with knowledge, and are steadfastly and exclusively devoted to Me. I am very dear to them and they are very dear to Me.",276
+7,Jñāna Vijñāna Yog,7.18,उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |\nआस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ||७-१८||,udārāḥ sarva evaite jñānī tvātmaiva me matam .\nāsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim ||7-18||,"All those who are devoted to Me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their supreme goal, I consider as My very self.",277
+7,Jñāna Vijñāna Yog,7.19,बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |\nवासुदेवः सर्वमिति स महात्मा सुदुर्लभः ||७-१९||,bahūnāṃ janmanāmante jñānavānmāṃ prapadyate .\nvāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ ||7-19||,"After many births of spiritual practice, one who is endowed with knowledge surrenders unto Me, knowing Me to be all that is. Such a great soul is indeed very rare.",278
+7,Jñāna Vijñāna Yog,7.20,कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः |\nतं तं नियममास्थाय प्रकृत्या नियताः स्वया ||७-२०||,kāmaistaistairhṛtajñānāḥ prapadyante.anyadevatāḥ .\ntaṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā ||7-20||,"Those whose knowledge has been carried away by material desires surrender to the celestial gods. Following their own nature, they worship the devatās, practicing rituals meant to propitiate these celestial personalities.",279
+7,Jñāna Vijñāna Yog,7.21,यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति |\nतस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ||७-२१||,yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati .\ntasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham ||7-21||,"Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.",280
+7,Jñāna Vijñāna Yog,7.22,स तया श्रद्धया युक्तस्तस्याराधनमीहते |\nलभते च ततः कामान्मयैव विहितान्हि तान् ||७-२२||,sa tayā śraddhayā yuktastasyārādhanamīhate .\nlabhate ca tataḥ kāmānmayaivavihitānhi tān ||7-22||,"Endowed with faith, the devotee worships a particular celestial god and obtains the objects of desire. But in reality, I alone arrange these benefits.",281
+7,Jñāna Vijñāna Yog,7.23,अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |\nदेवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ||७-२३||,antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām .\ndevāndevayajo yānti madbhaktā yānti māmapi ||7-23||,"But the fruit gained by these people of little understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while My devotees come to Me.",282
+7,Jñāna Vijñāna Yog,7.24,अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः |\nपरं भावमजानन्तो ममाव्ययमनुत्तमम् ||७-२४||,avyaktaṃ vyaktimāpannaṃ manyante māmabuddhayaḥ .\nparaṃ bhāvamajānanto mamāvyayamanuttamam ||7-24||,"The less intelligent think that I, the Supreme Lord Shree Krishna, was formless earlier and have now assumed this personality. They do not understand the imperishable exalted nature of My personal form.",283
+7,Jñāna Vijñāna Yog,7.25,नाहं प्रकाशः सर्वस्य योगमायासमावृतः |\nमूढोऽयं नाभिजानाति लोको मामजमव्ययम् ||७-२५||,nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ .\nmūḍho.ayaṃ nābhijānāti loko māmajamavyayam ||7-25||,"I am not manifest to everyone, being veiled by My divine Yogmaya energy. Hence, those without knowledge do not know that I am without birth and changeless.",284
+7,Jñāna Vijñāna Yog,7.26,वेदाहं समतीतानि वर्तमानानि चार्जुन |\nभविष्याणि च भूतानि मां तु वेद न कश्चन ||७-२६||,vedāhaṃ samatītāni vartamānāni cārjuna .\nbhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana ||7-26||,"O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.",285
+7,Jñāna Vijñāna Yog,7.27,इच्छाद्वेषसमुत्थेन द्वन्द्वम���हेन भारत |\nसर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ||७-२७||,icchādveṣasamutthena dvandvamohena bhārata .\nsarvabhūtāni sammohaṃ sarge yānti parantapa ||7-27||,"O descendant of Bharat, the dualities of desire and aversion arise from illusion. O conqueror of enemies, all living beings in the material realm are deluded by these.",286
+7,Jñāna Vijñāna Yog,7.28,येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् |\nते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ||७-२८||,yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām .\nte dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ ||7-28||,"But persons, whose sins have been destroyed by engaging in pious activities, become free from the illusion of dualities. Such persons worship Me with determination.",287
+7,Jñāna Vijñāna Yog,7.29,जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |\nते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ||७-२९||,jarāmaraṇamokṣāya māmāśritya yatanti ye .\nte brahma tadviduḥ kṛtsnamadhyātmaṃ karma cākhilam ||7-29||,"Those who take shelter in Me, striving for liberation from old-age and death, come to know the Brahman, the individual self, and the entire field of karmic action.",288
+7,Jñāna Vijñāna Yog,7.30,साधिभूताधिदैवं मां साधियज्ञं च ये विदुः |\nप्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ||७-३०||,sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ .\nprayāṇakāle.api ca māṃ te viduryuktacetasaḥ ||7-30||,"Those who know Me as the governing principle of the adhibhūta (field of matter) and the adhidaiva (the celestial gods), and as adhiyajña (the Lord of all sacrificial performances), such enlightened souls are in full consciousness of Me even at the time of death.",289
+8,Akṣhar Brahma Yog,8.1 – 8.2,अर्जुन उवाच |\nकिं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |\nअधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ||८-१||\nअधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन |\nप्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ||८-२||,arjuna uvāca .\nkiṃ tad brahma kimadhyātmaṃ kiṃ karma puruṣottama .\nadhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate ||8-1||\nadhiyajñaḥ kathaṃ ko.atra dehe.asminmadhusūdana .\nprayāṇakāle ca kathaṃ jñeyo.asi niyatātmabhiḥ ||8-2||,"Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?",290
+8,Akṣhar Brahma Yog,8.3,श्रीभगवानुवाच |\nअक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |\nभूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ||८-३||,śrībhagavānuvāca .\nakṣaraṃ brahma paramaṃ svabhāvo.adhyātmamucyate .\nbhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ ||8-3||,"The Lord said: The Supreme Indestructible Entity is called Brahman; one’s own self is called adhyatma.  Actions pertaining to the material personality of living beings, and its development are called karma, or fruitive activities.",291
+8,Akṣhar Brahma Yog,8.4,अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् |\nअधियज्ञोऽहमेवात्र देहे देहभृतां वर ||८-४||,adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam .\nadhiyajño.ahamevātra dehe dehabhṛtāṃ vara ||8-4||,"O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta; the universal form of God, which presides over the celestial gods in this creation, is called Adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajna, or the Lord of all sacrifices.",292
+8,Akṣhar Brahma Yog,8.5,अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |\nयः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ||८-५||,antakāle ca māmeva smaranmuktvā kalevaram .\nyaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ||8-5||,Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.,293
+8,Akṣhar Brahma Yog,8.6,यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |\nतं तमेवैति कौन्तेय सदा तद्भावभावितः ||८-६||,yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram .\ntaṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ ||8-6||,"Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.",294
+8,Akṣhar Brahma Yog,8.7,तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च |\nमय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः (orसंशयम्) ||८-७||,tasmātsarveṣu kāleṣu māmanusmara yudhya ca .\nmayyarpitamanobuddhirmāmevaiṣyasyasaṃśayaḥ ||8-7||,"Therefore, always remember Me and also do your duty of fighting the war.  With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.",295
+8,Akṣhar Brahma Yog,8.8,अभ्यासयोगयुक्तेन चेतसा नान्यगामिना |\nपरमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ||८-८||,orsaṃśayama abhyāsayogayuktena cetasā nānyagāminā .\nparamaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ||8-8||,"With practice, O Parth, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.",296
+8,Akṣhar Brahma Yog,8.9 – 8.10,कविं पुराणमनुशासितार-\nमणोरणीयंसमनुस्मरेद्यः |\nसर्वस्य धातारमचिन्त्यरूप-\nमादित्यवर्णं तमसः परस्तात् ||८-९||\nप्रयाणकाले मनसाऽचलेन\nभक्त्या युक्तो योगबलेन चैव |\nभ्रुवोर्मध्ये प्राणमावेश्य सम्यक्\nस तं परं पुरुषमुपैति दिव्यम् ||८-१०||,kaviṃ purāṇamanuśāsitāraṃ aṇoraṇīyaṃsamanusmaredyaḥ .\nsarvasya dhātāramacintyarūpaṃ ādityavarṇaṃ tamasaḥ parastāt ||8-9||\nprayāṇakāle manasā.acalena bhaktyā yukto yogabalena caiva .\nbhruvormadhye prāṇamāveśya samyak sa taṃ paraṃ puruṣamupaiti divyam ||8-10||,"God is Omniscient, the most ancient One, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance.  One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life-airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.",297
+8,Akṣhar Brahma Yog,8.11,यदक्षरं वेदविदो वदन्ति\nविशन्ति यद्यतयो वीतरागाः |\nयदिच्छन्तो ब्रह्मचर्यं चरन्ति\nतत्ते पदं संग्रहेण प्रवक्ष्ये ||८-११||,yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ .\nyadicchanto brahmacaryaṃ caranti tatte padaṃ saṃgraheṇa pravakṣye ||8-11||,Scholars of the Vedas describe Him as Imperishable; great ascetics practice the vow of celibacy and renounce worldly pleasures to enter into Him.  I shall now explain to you briefly the path to that goal.,298
+8,Akṣhar Brahma Yog,8.12,सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च |\nमूध्न्यार्धायात्मनः प्राणमास्थितो योगधारणाम् ||८-१२||,sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca .\nmūdhnyā^^rdhāyātmanaḥ prāṇamāsthito yogadhāraṇām ||8-12||,"Restraining all the gates of the body and fixing the mind in the heart region, and then drawing the life-breath to the head, one should get established in steadfast yogic concentration.",299
+8,Akṣhar Brahma Yog,8.13,ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |\nयः प्रयाति त्यजन्देहं स याति परमां गतिम् ||८-१३||,omityekākṣaraṃ brahma vyāharanmāmanusmaran .\nyaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim ||8-13||,"One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.",300
+8,Akṣhar Brahma Yog,8.14,���नन्यचेताः सततं यो मां स्मरति नित्यशः |\nतस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ||८-१४||,ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ .\ntasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ ||8-14||,"O Parth, for those yogis who always think of Me with exclusive devotion, I am easily attainable because of their constant absorption in Me.",301
+8,Akṣhar Brahma Yog,8.15,मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् |\nनाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ||८-१५||,māmupetya punarjanma duḥkhālayamaśāśvatam .\nnāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ||8-15||,"Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.",302
+8,Akṣhar Brahma Yog,8.16,आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन |\nमामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ||८-१६||,ābrahmabhuvanāllokāḥ punarāvartino.arjuna .\nmāmupetya tu kaunteya punarjanma na vidyate ||8-16||,"In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun.  But on attaining My Abode, O son of Kunti, there is no further rebirth.",303
+8,Akṣhar Brahma Yog,8.17,सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः |\nरात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ||८-१७||,sahasrayugaparyantamaharyad brahmaṇo viduḥ .\nrātriṃ yugasahasrāntāṃ te.ahorātravido janāḥ ||8-17||,One day of Brahma (kalp) lasts a thousand cycles of the four ages (mahā yug) and his night also extends for the same span of time.  The wise who know this understand the reality about day and night.,304
+8,Akṣhar Brahma Yog,8.18,अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे |\nरात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ||८-१८||,avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame .\nrātryāgame pralīyante tatraivāvyaktasaṃjñake ||8-18||,"At the advent of Brahma’s day, all living beings emanate from the unmanifest source.  And at the fall of his night, all embodied beings again merge into their unmanifest source.",305
+8,Akṣhar Brahma Yog,8.19,भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते |\nरात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ||८-१९||,bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate .\nrātryāgame.avaśaḥ pārtha prabhavatyaharāgame ||8-19||,"Multitudes of beings repeatedly take birth with the advent of Brahma’s day, and are reabsorbed on the arrival of the cosmic night, to manifest again automatically on the advent of the next cosmic day.",306
+8,Akṣhar Brahma Yog,8.20,परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः |\nयः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ||८-२०||,parastasmāttu bhāvo.anyo.avyakto.avyaktātsanātanaḥ .\nyaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||8-20||,"Transcendental to this manifest and unmanifest creation, there is yet another unmanifest eternal dimension.  That realm does not cease even when all others do.",307
+8,Akṣhar Brahma Yog,8.21,अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् |\nयं प्राप्य न निवर्तन्ते तद्धाम परमं मम ||८-२१||,avyakto.akṣara ityuktastamāhuḥ paramāṃ gatim .\nyaṃ prāpya na nivartante taddhāma paramaṃ mama ||8-21||,"That unmanifest dimension is the supreme goal, and upon reaching it, one never returns to this mortal world.  That is My Supreme Abode.",308
+8,Akṣhar Brahma Yog,8.22,पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया |\nयस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ||८-२२||,puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā .\nyasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam ||8-22||,"The Supreme Divine Personality is greater than all that exists.  Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.",309
+8,Akṣhar Brahma Yog,8.23 – 8.26,यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः |\nप्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ||८-२३||\nअग्निर्जोतिरहः शुक्लः षण्मासा उत्तरायणम् |\nतत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ||८-२४||\nधूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् |\nतत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ||८-२५||\nशुक्लकृष्णे गती ह्येते जगतः शाश्वते मते |\nएकया यात्यनावृत्तिमन्ययावर्तते पुनः ||८-२६||,yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ .\nprayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha ||8-23||\nagnirjotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam .\ntatra prayātā gacchanti brahma brahmavido janāḥ ||8-24||\ndhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam .\ntatra cāndramasaṃ jyotiryogī prāpya nivartate ||8-25||\nśuklakṛṣṇe gatī hyete jagataḥ śāśvate mate .\nekayā yātyanāvṛttimanyayāvartate punaḥ ||8-26||,"I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth.  Those who know the Supreme Brahman and who depart from this world, during the six months of the sun’s northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination.  The practitioners of Vedic rituals, who pass away during the six months of the sun’s southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes.  After enjoying celestial pleasures, they again return to the earth.  These two, bright and dark paths, always exist in this world.  The way of light leads to liberation and the way of darkness leads to rebirth.",310
+8,Akṣhar Brahma Yog,8.27,नैते सृती पार्थ जानन्योगी मुह्यति कश्चन |\nतस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ||८-२७||,naite sṛtī pārtha jānanyogī muhyati kaścana .\ntasmātsarveṣu kāleṣu yogayukto bhavārjuna ||8-27||,"Yogis who know the secret of these two paths, O Parth, are never bewildered.  Therefore, at all times be situated in Yog (union with God).",311
+8,Akṣhar Brahma Yog,8.28,वेदेषु यज्ञेषु तपःसु चैव\nदानेषु यत्पुण्यफलं प्रदिष्टम् |\nअत्येति तत्सर्वमिदं विदित्वा\nयोगी परं स्थानमुपैति चाद्यम् ||८-२८||,vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam .\natyeti tatsarvamidaṃ viditvā yogī paraṃ sthānamupaiti cādyam ||8-28||,"The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities.  Such yogis reach the Supreme Abode.",312
+9,Rāja Vidyā Yog,9.1,श्रीभगवानुवाच |\nइदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |\nज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||९-१||,śrībhagavānuvāca .\nidaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave .\njñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase.aśubhāt ||9-1||,"The Supreme Lord said:  O Arjun, because you are not envious of Me, I shall now impart to you this very confidential knowledge and wisdom, upon knowing which you will be released from the miseries of material existence.",313
+9,Rāja Vidyā Yog,9.2,राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् |\nप्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ||९-२||,rājavidyā rājaguhyaṃ pavitramidamuttamam .\npratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ||9-2||,"This knowledge is the king of sciences and the most profound of all secrets.  It purifies those who hear it.  It is directly realizable, in accordance with dharma, easy to practice, and everlasting in effect.",314
+9,Rāja Vidyā Yog,9.3,अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप |\nअप्राप्य मां निवर्तन्ते मृत्य���संसारवर्त्मनि ||९-३||,aśraddadhānāḥ puruṣā dharmasyāsya parantapa .\naprāpya māṃ nivartante mṛtyusaṃsāravartmani ||9-3||,"People who have no faith in this dharma are unable to attain Me, O conqueror of enemies.  They repeatedly come back to this world in the cycle of birth and death.",315
+9,Rāja Vidyā Yog,9.4,मया ततमिदं सर्वं जगदव्यक्तमूर्तिना |\nमत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ||९-४||,mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā .\nmatsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ ||9-4||,"This entire cosmic manifestation is pervaded by Me in My unmanifest form.  All living beings dwell in Me, but I do not dwell in them.",316
+9,Rāja Vidyā Yog,9.5,न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् |\nभूतभृन्न च भूतस्थो ममात्मा भूतभावनः ||९-५||,na ca matsthāni bhūtāni paśya me yogamaiśvaram .\nbhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ ||9-5||,"And yet, the living beings do not abide in Me.  Behold the mystery of My divine energy!  Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.",317
+9,Rāja Vidyā Yog,9.6,यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् |\nतथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ||९-६||,yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān .\ntathā sarvāṇi bhūtāni matsthānītyupadhāraya ||9-6||,"Know that as the mighty wind blowing everywhere rests always in the sky, likewise all living beings always rest in Me.",318
+9,Rāja Vidyā Yog,9.7 – 9.8,सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् |\nकल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ||९-७||\nप्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः |\nभूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ||९-८||,sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām .\nkalpakṣaye punastāni kalpādau visṛjāmyaham ||9-7||\nprakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ .\nbhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt ||9-8||,"At the end of one kalp, all living beings merge into My primordial material energy.  At the beginning of the next creation, O son of Kunti, I manifest them again.  Presiding over My material energy, I generate these myriad forms again and again, in accordance with the force of their natures.",319
+9,Rāja Vidyā Yog,9.9,न च मां तानि कर्माणि निबध्नन्ति धनञ्जय |\nउदासीनवदासीनमसक्तं तेषु कर्मसु ||९-९||,na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya .\nudāsīnavadāsīnamasaktaṃ teṣu karmasu ||9-9||,"O conqueror of wealth, none of these actions bind Me.  I remain like a neutral observer, ever detached from these actions.",320
+9,Rāja Vidyā Yog,9.10,मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् |\nहेतुनानेन कौन्तेय जगद्विपरिवर्तते ||९-१०||,mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram .\nhetunānena kaunteya jagadviparivartate ||9-10||,"Working under My direction, this material energy brings into being all animate and inanimate forms, O son of Kunti.  For this reason, the material world undergoes the changes (of creation, maintenance, and dissolution).",321
+9,Rāja Vidyā Yog,9.11,अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् |\nपरं भावमजानन्तो मम भूतमहेश्वरम् ||९-११||,avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam .\nparaṃ bhāvamajānanto mama bhūtamaheśvaram ||9-11||,"When I descend in My personal form deluded persons are unable to recognize Me.  They do not know the divinity of My personality, as the Supreme Lord of all beings.",322
+9,Rāja Vidyā Yog,9.12,मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः |\nराक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ||९-१२||,moghāśā moghakarmāṇo moghajñānā vicetasaḥ .\nrākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||9-12||,"Bewildered by the material energy, such persons embrace demoniac and atheistic views.  In that deluded state, their hopes for welfare are in vain, their fruitive actions are wasted, and their culture of knowledge is baffled.",323
+9,Rāja Vidyā Yog,9.13,महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः |\nभजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ||९-१३||,mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ .\nbhajantyananyamanaso jñātvā bhūtādimavyayam ||9-13||,"But the great souls, who take shelter of My divine energy, O Parth, know Me, Lord Krishna, as the origin of all creation.  They engage in My devotion with their minds fixed exclusively on Me.",324
+9,Rāja Vidyā Yog,9.14,सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः |\nनमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ||९-१४||,satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ .\nnamasyantaśca māṃ bhaktyā nityayuktā upāsate ||9-14||,"Always singing My divine glories, striving with great determination, and humbly bowing down before Me, they constantly worship Me in loving devotion.",325
+9,Rāja Vidyā Yog,9.15,ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते |\nएकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ||९-१५||,jñānayajñena cāpyanye yajanto māmupāsate .\nekatvena pṛthaktvena bahudhā viśvatomukham ||9-15||,"Others, engaging in the yajña of cultivating knowledge, worship Me by many methods.  Some see Me as undifferentiated oneness that is non-different from them, while others see Me as separate from them.  Still others worship Me in the infinite manifestations of My cosmic form.",326
+9,Rāja Vidyā Yog,9.16 – 9.17,अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् |\nमन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ||९-१६||\nपिताहमस्य जगतो माता धाता पितामहः |\nवेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ||९-१७||,ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham .\nmantro.ahamahamevājyamahamagnirahaṃ hutam ||9-16||\npitāhamasya jagato mātā dhātā pitāmahaḥ .\nvedyaṃ pavitramoṃkāra ṛksāma yajureva ca ||9-17||,"It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors.  I am the medicinal herb, and I am the Vedic mantra.  I am the clarified butter, I am the fire and the act of offering.  Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire.  I am the purifier, the goal of knowledge, the sacred syllable Om.  I am the Ṛig Veda, Sāma Veda, and the Yajur Veda.",327
+9,Rāja Vidyā Yog,9.18,गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् |\nप्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ||९-१८||,gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt .\nprabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam ||9-18||,"I am the Supreme Goal of all living beings, and I am also their Sustainer, Master, Witness, Abode, Shelter, and Friend.  I am the Origin, End, and Resting Place of creation; I am the Repository and Eternal Seed.",328
+9,Rāja Vidyā Yog,9.19,तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च |\nअमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ||९-१९||,tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca .\namṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna ||9-19||,"I radiate heat as the sun, and I withhold, as well as send forth rain.  I am immortality as well as death personified, O Arjun.  I am the spirit as well as matter.",329
+9,Rāja Vidyā Yog,9.20,त्रैविद्या मां सोमपाः पूतपापा\nयज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते |\nते पुण्यमासाद्य सुरेन्द्रलोक-\nमश्नन्ति दिव्यान्दिवि देवभोगान् ||९-२०||,traividyā māṃ somapāḥ pūtapāpā yajñairiṣṭvā svargatiṃ prārthayante .\nte puṇyamāsādya surendralokaṃ aśnanti divyāndivi devabhogān ||9-20||,"Those who are inclined to the fruitive activity described in the Vedas worship Me through ritualistic sacrifices.  Being purified from sin by drinking the Soma juice, which is the remnant of the yajñas, they seek to go to heaven.  By virtue of their pious deeds, they go to the abode of Indra, the king of heaven, and enjoy the pleasures of the celestial gods.",330
+9,Rāja Vidyā Yog,9.21,ते तं भुक्त्वा स्वर्गलोकं विशालं\nक्षीणे पुण्ये मर्त्यलोकं विशन्ति |\nएवं त्रयीधर्ममनुप्रपन्ना\nगतागतं कामकामा लभन्ते ||९-२१||,te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti .\nevaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante ||9-21||,"When they have enjoyed the vast pleasures of heaven, the stock of their merits being exhausted, they return to the earthly plane.  Thus, those who follow the Vedic rituals, desiring objects of enjoyment, repeatedly come and go in this world.",331
+9,Rāja Vidyā Yog,9.22,अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते |\nतेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||९-२२||,ananyāścintayanto māṃ ye janāḥ paryupāsate .\nteṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||9-22||,"There are those who always think of Me and engage in exclusive devotion to Me.  To them, whose minds are always absorbed in Me, I provide what they lack and preserve what they already possess.",332
+9,Rāja Vidyā Yog,9.23,येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः |\nतेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ||९-२३||,ye.apyanyadevatābhaktā yajante śraddhayānvitāḥ .\nte.api māmeva kaunteya yajantyavidhipūrvakam ||9-23||,"O son of Kunti, even those devotees who faithfully worship other gods also worship Me.  But they do so by the wrong method.",333
+9,Rāja Vidyā Yog,9.24,अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च |\nन तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ||९-२४||,ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca .\nna tu māmabhijānanti tattvenātaścyavanti te ||9-24||,I am the enjoyer and the only Lord of all sacrifices.  But those who fail to realize My divine nature must be reborn.,334
+9,Rāja Vidyā Yog,9.25,यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः |\nभूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ||९-२५||,yānti devavratā devānpitṝnyānti pitṛvratāḥ .\nbhūtāni yānti bhūtejyā yānti madyājino.api mām ||9-25||,"Worshippers of the celestial gods take birth amongst the celestial gods, worshippers of the ancestors go to the ancestors, worshippers of ghosts take birth amongst such beings, and My devotees come to Me alone.",335
+9,Rāja Vidyā Yog,9.26,पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |\nतदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ||९-२६||,patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati .\ntadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ ||9-26||,"If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully partake of that item offered with love by My devotee in pure consciousness.",336
+9,Rāja Vidyā Yog,9.27,यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् |\nयत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ||९-२७||,yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat .\nyattapasyasi kaunteya tatkuruṣva madarpaṇam ||9-27||,"Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.",337
+9,Rāja Vidyā Yog,9.28,शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः |\nसंन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ||९-२८||,śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ .\nsaṃnyāsayogayuktātmā vimukto māmupaiṣyasi ||9-28||,"By dedicating all your works to Me, you will be freed from the bondage of good and bad results.  With your mind attached to Me through renunciation, you will be liberated and will reach Me.",338
+9,Rāja Vidyā Yog,9.29,समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः |\nये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ||९-२९||,samo.ahaṃ sarvabhūteṣu na me dveṣyo.asti na priyaḥ .\nye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham ||9-29||,I am equally disposed to all living beings; I am neither inimical nor partial to anyone.  But the devotees who worship Me with love reside in Me and I reside in them.,339
+9,Rāja Vidyā Yog,9.30,अपि चेत्सुदुराचारो भजते मामनन्यभाक् |\nसाधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ||९-३०||,api cetsudurācāro bhajate māmananyabhāk .\nsādhureva sa mantavyaḥ samyagvyavasito hi saḥ ||9-30||,"Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve.",340
+9,Rāja Vidyā Yog,9.31,क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति |\nकौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ||९-३१||,kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati .\nkaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||9-31||,"Quickly they become virtuous, and attain lasting peace.  O son of Kunti, declare it boldly that no devotee of Mine is ever lost.",341
+9,Rāja Vidyā Yog,9.32,मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः |\nस्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ||९-३२||,māṃ hi pārtha vyapāśritya ye.api syuḥ pāpayonayaḥ .\nstriyo vaiśyāstathā śūdrāste.api yānti parāṃ gatim ||9-32||,"All those who take refuge in Me, whatever their birth, race, gender, or caste, even those whom society scorns, will attain the supreme destination.",342
+9,Rāja Vidyā Yog,9.33,किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा |\nअनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ||९-३३||,kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā .\nanityamasukhaṃ lokamimaṃ prāpya bhajasva mām ||9-33||,"What then to speak about kings and sages with meritorious deeds?  Therefore, having come to this transient and joyless world, engage in devotion unto Me.",343
+9,Rāja Vidyā Yog,9.34,मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |\nमामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ||९-३४||,manmanā bhava madbhakto madyājī māṃ namaskuru .\nmāmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ||9-34||,"Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me.  Having dedicated your mind and body to Me, you will certainly come to Me.",344
+10,Vibhūti Yog,10.1,श्रीभगवानुवाच |\nभूय एव महाबाहो शृणु मे परमं वचः |\nयत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ||१०-१||,śrībhagavānuvāca .\nbhūya eva mahābāho śṛṇu me paramaṃ vacaḥ .\nyatte.ahaṃ prīyamāṇāya vakṣyāmi hitakāmyayā ||10-1||,"The Lord said: Listen again to My divine teachings, O mighty armed one. Desiring your welfare because you are My beloved friend, I shall reveal them to you.",345
+10,Vibhūti Yog,10.2,न मे विदुः सुरगणाः प्रभवं न महर्षयः |\nअहमादिर्हि देवानां महर्षीणां च सर्वशः ||१०-२||,na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ .\nahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ ||10-2||,Neither celestial gods nor the great sages know of My origin. I am the source from which the gods and great seers come.,346
+10,Vibhūti Yog,10.3,यो मामजमनादिं च वेत्ति लोकमहेश्वरम् |\nअसम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ||१०-३||,yo māmajamanādiṃ ca vetti lokamaheśvaram .\nasammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||10-3||,"Those who know Me as unborn and beginningless, and as the Supreme Lord of the universe, they among mortals are free from illusion and released from all evils.",347
+10,Vibhūti Yog,10.4 – 10.5,बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः |\nसुखं दुःखं भवोऽभावो भयं चाभयमेव च ||१०-४||\nअहिंसा समता तुष्टिस्तपो दानं यशोऽयशः |\nभवन्ति भावा भूतानां मत्त एव पृथग्विधाः ||१०-५||,buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ .\nsukhaṃ duḥkhaṃ bhavo.abhāvo bhayaṃ cābhayameva ca ||10-4||\nahiṃsā samatā tuṣṭistapo dānaṃ yaśo.ayaśaḥ .\nbhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ||10-5||,"From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.",348
+10,Vibhūti Yog,10.6,महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा |\nमद्भावा मानसा जाता येषां लोक इमाः प्रजाः ||१०-६||,maharṣayaḥ sapta pūrve catvāro manavastathā .\nmadbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ||10-6||,"The seven great Sages, the four great Saints before them, and the fourteen Manus, are all born from My mind. From them, all the people in the world have descended.",349
+10,Vibhūti Yog,10.7,एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः |\nसोऽविकम्पेन योगेन युज्यते नात्र संशयः ||१०-७||,etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ .\nso.avikampena yogena yujyate nātra saṃśayaḥ ||10-7||,Those who know in truth My glories and divine powers become united with Me through unwavering Bhakti Yog. Of this there is no doubt.,350
+10,Vibhūti Yog,10.8,अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते |\nइति मत्वा भजन्ते मां बुधा भावसमन्विताः ||१०-८||,ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate .\niti matvā bhajante māṃ budhā bhāvasamanvitāḥ ||10-8||,I am the origin of all creation. Everything proceeds from Me. The wise who know this perfectly worship Me with great faith and devotion.,351
+10,Vibhūti Yog,10.9,मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् |\nकथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ||१०-९||,maccittā madgataprāṇā bodhayantaḥ parasparam .\nkathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca ||10-9||,"With their minds fixed on Me and their lives surrendered to Me, My devotees remain ever content in Me. They derive great satisfaction and bliss in enlightening one another about Me and in conversing about My glories.",352
+10,Vibhūti Yog,10.10,तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् |\nददामि बुद्धियोगं तं येन मामुपयान्ति ते ||१०-१०||,teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam .\ndadāmi buddhiyogaṃ taṃ yena māmupayānti te ||10-10||,"To those whose minds are always united with Me in loving devotion, I give the divine knowledge by which they can attain Me.",353
+10,Vibhūti Yog,10.11,तेषामेवानुकम्पार्थमहमज्ञानजं तमः |\nनाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ||१०-११||,teṣāmevānukampārthamahamajñānajaṃ tamaḥ .\nnāśayāmyātmabhāvastho jñānadīpena bhāsvatā ||10-11||,"Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge.",354
+10,Vibhūti Yog,10.12 – 10.13,अर्जुन उवाच |\nपरं ब्रह्म परं धाम पवित्रं परमं भवान् |\nपुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ||१०-१२||\nआहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा |\nअसितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ||१०-१३||,arjuna uvāca .\nparaṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān .\npuruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum ||10-12||\nāhustvāmṛṣayaḥ sarve devarṣirnāradastathā .\nasito devalo vyāsaḥ svayaṃ caiva bravīṣi me ||10-13||,"Arjun said: You are the Supreme Divine Personality, the Supreme Abode, the Supreme Purifier, the Eternal God, the Primal Being, the Unborn, and the Greatest. The great sages, like Narad, Asit, Deval, and Vyas, proclaimed this, and now You are declaring it to me Yourself.",355
+10,Vibhūti Yog,10.14,सर्वमेतदृतं मन्ये यन्मां वदसि केशव |\nन हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ||१०-१४||,sarvametadṛtaṃ manye yanmāṃ vadasi keśava .\nna hi te bhagavanvyaktiṃ vidurdevā na dānavāḥ ||10-14||,"O Krishna, I totally accept everything You have told me as the Truth. O Lord, neither gods nor the demons can understand Your true personality.",356
+10,Vibhūti Yog,10.15,स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम |\nभूतभावन भूतेश देवदेव जगत्पते ||१०-१५||,svayamevātmanātmānaṃ vettha tvaṃ puruṣottama .\nbhūtabhāvana bhūteśa devadeva jagatpate ||10-15||,"Indeed, You alone know Yourself by Your inconceivable energy, O Supreme Personality, the Creator and Lord of all beings, the God of gods, and the Lord of the universe!",357
+10,Vibhūti Yog,10.16 – 10.17,वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः |\nयाभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ||१०-१६||\nकथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् |\nकेषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ||१०-१७||,vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ .\nyābhirvibhūtibhirlokānimāṃstvaṃ vyāpya tiṣṭhasi ||10-16||\nkathaṃ vidyāmahaṃ yogiṃstvāṃ sadā paricintayan .\nkeṣu keṣu ca bhāveṣu cintyo.asi bhagavanmayā ||10-17||,"Please describe to me Your divine opulences, by which You pervade all the worlds and reside in them. O Supreme Master of Yog, how may I know You and think of You. And while meditating, in what forms can I think of You, O Supreme Divine Personality?",358
+10,Vibhūti Yog,10.18,विस्तरेणात्मनो योगं विभूतिं च जनार्दन |\nभूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ||१०-१८||,vistareṇātmano yogaṃ vibhūtiṃ ca janārdana .\nbhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me.amṛtam ||10-18||,"Tell me again in detail Your divine glories and manifestations, O Janardan. I can never tire of hearing your nectar.",359
+10,Vibhūti Yog,10.19,श्रीभगवानुवाच |\nहन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः |\nप्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ||१०-१९||,śrībhagavānuvāca .\nhanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ .\nprādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me ||10-19||,"The Lord spoke: I shall now briefly describe My divine glories to you, O best of the Kurus, for there is no end to their detail.",360
+10,Vibhūti Yog,10.20,अहमात्मा गुडाकेश सर्वभूताशयस्थितः |\nअहमादिश्च मध्यं च भूतानामन्त एव च ||१०-२०||,ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ .\nahamādiśca madhyaṃ ca bhūtānāmanta eva ca ||10-20||,"O Arjun, I am seated in the heart of all living entities. I am the beginning, middle, and end of all beings.",361
+10,Vibhūti Yog,10.21,आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |\nमरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ||१०-२१||,ādityānāmahaṃ viṣṇurjyotiṣāṃ raviraṃśumān .\nmarīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī ||10-21||,"Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know Me to be Marichi amongst the maruts, and the moon amongst the stars in the night sky.",362
+10,Vibhūti Yog,10.22,वेदानां सामवेदोऽस्मि देवानामस्मि वासवः |\nइन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ||१०-२२||,vedānāṃ sāmavedo.asmi devānāmasmi vāsavaḥ .\nindriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā ||10-22||,"I am the Samaveda amongst the Vedas, and Indra amongst the celestial gods. Amongst the senses I am the mind; amongst the living beings I am consciousness.",363
+10,Vibhūti Yog,10.23,रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् |\nवसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ||१०-२३||,rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām .\nvasūnāṃ pāvakaścāsmi meruḥ śikhariṇāmaham ||10-23||,Amongst the rudras know Me to be Shankar; amongst the semi-celestial beings and demons I am Kuber. I am Agni amongst the vasus and Meru amongst the mountains.,364
+10,Vibhūti Yog,10.24,पुरोधसां च म���ख्यं मां विद्धि पार्थ बृहस्पतिम् |\nसेनानीनामहं स्कन्दः सरसामस्मि सागरः ||१०-२४||,purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim .\nsenānīnāmahaṃ skandaḥ sarasāmasmi sāgaraḥ ||10-24||,"O Arjun, amongst priests, I am Brihaspati; amongst warrior chiefs I am Kartikeya; and amongst reservoirs of water, know Me to be the ocean.",365
+10,Vibhūti Yog,10.25,महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् |\nयज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ||१०-२५||,maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram .\nyajñānāṃ japayajño.asmi sthāvarāṇāṃ himālayaḥ ||10-25||,I am Bhrigu amongst the great seers and the transcendental Om amongst sounds. Amongst chants know Me to be the repetition of the Holy Name; amongst immovable things I am the Himalayas.,366
+10,Vibhūti Yog,10.26,अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः |\nगन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ||१०-२६||,aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ .\ngandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ ||10-26||,"Amongst trees I am the peepal tree (sacred fig tree); of the celestial sages I am Narad. Amongst the gandharvas I am Chitrath, and amongst the siddhas I am sage Kapil.",367
+10,Vibhūti Yog,10.27,उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् |\nऐरावतं गजेन्द्राणां नराणां च नराधिपम् ||१०-२७||,uccaiḥśravasamaśvānāṃ viddhi māmamṛtodbhavam .\nairāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam ||10-27||,"Amongst horses know Me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.",368
+10,Vibhūti Yog,10.28,आयुधानामहं वज्रं धेनूनामस्मि कामधुक् |\nप्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ||१०-२८||,āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk .\nprajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ ||10-28||,"I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of love, amongst all causes for procreation; and amongst serpents, I am Vasuki.",369
+10,Vibhūti Yog,10.29,अनन्तश्चास्मि नागानां वरुणो यादसामहम् |\nपितॄणामर्यमा चास्मि यमः संयमतामहम् ||१०-२९||,anantaścāsmi nāgānāṃ varuṇo yādasāmaham .\npitṝṇāmaryamā cāsmi yamaḥ saṃyamatāmaham ||10-29||,"Amongst the snakes I am Anant; amongst aquatics I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.",370
+10,Vibhūti Yog,10.30,प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् |\nमृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ||१०-३०||,prahlādaścāsmi daityānāṃ kālaḥ kalayatāmaham .\nmṛgāṇāṃ ca mṛgendro.ahaṃ vainateyaśca pakṣiṇām ||10-30||,"I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.",371
+10,Vibhūti Yog,10.31,पवनः पवतामस्मि रामः शस्त्रभृतामहम् |\nझषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ||१०-३१||,pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham .\njhaṣāṇāṃ makaraścāsmi srotasāmasmi jāhnavī ||10-31||,"Amongst purifiers, I am the wind, and amongst wielders of weapons, I am Lord Ram. Of water creatures, I am the crocodile, and of flowing rivers, I am the Ganges.",372
+10,Vibhūti Yog,10.32,सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन |\nअध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ||१०-३२||,sargāṇāmādirantaśca madhyaṃ caivāhamarjuna .\nadhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham ||10-32||,"O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.",373
+10,Vibhūti Yog,10.33,अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च |\nअहमेवाक्षयः कालो धाताहं विश्वतोमुखः ||१०-३३||,akṣarāṇāmakāro.asmi dvandvaḥ sāmāsikasya ca .\nahamevākṣayaḥ kālo dhātāhaṃ viśvatomukhaḥ ||10-33||,"I am the beginning “A” amongst all letters; I am the dual word in grammatical compounds. I am the endless Time, and amongst creators I am Brahma.",374
+10,Vibhūti Yog,10.34,मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् |\nकीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ||१०-३४||,mṛtyuḥ sarvaharaścāhamudbhavaśca bhaviṣyatām .\nkīrtiḥ śrīrvākca nārīṇāṃ smṛtirmedhā dhṛtiḥ kṣamā ||10-34||,"I am the all-devouring death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.",375
+10,Vibhūti Yog,10.35,बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |\nमासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ||१०-३५||,bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham .\nmāsānāṃ mārgaśīrṣo.ahamṛtūnāṃ kusumākaraḥ ||10-35||,"Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.",376
+10,Vibhūti Yog,10.36,द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् |\nजयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ||१०-३६||,dyūtaṃ chalayatāmasmi tejastejasvināmaham .\njayo.asmi vyavasāyo.asmi sattvaṃ sattvavatāmaham ||10-36||,"I am the gambling of the cheats and the splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.",377
+10,Vibhūti Yog,10.37,वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः |\nमुनीनामप्यहं व्यासः कवीनामुशना कविः ||१०-३७||,vṛṣṇīnāṃ vāsudevo.asmi pāṇḍavānāṃ dhanañjayaḥ .\nmunīnāmapyahaṃ vyāsaḥ kavīnāmuśanā kaviḥ ||10-37||,"Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjun. Know me to be Ved Vyas amongst the sages, and Shukracharya amongst the great thinkers.",378
+10,Vibhūti Yog,10.38,दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् |\nमौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ||१०-३८||,daṇḍo damayatāmasmi nītirasmi jigīṣatām .\nmaunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham ||10-38||,"I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.",379
+10,Vibhūti Yog,10.39,यच्चापि सर्वभूतानां बीजं तदहमर्जुन |\nन तदस्ति विना यत्स्यान्मया भूतं चराचरम् ||१०-३९||,yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna .\nna tadasti vinā yatsyānmayā bhūtaṃ carācaram ||10-39||,"I am the generating seed of all living beings, O Arjun. No creature moving or non-moving can exist without Me.",380
+10,Vibhūti Yog,10.40,नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप |\nएष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ||१०-४०||,nānto.asti mama divyānāṃ vibhūtīnāṃ parantapa .\neṣa tūddeśataḥ prokto vibhūtervistaro mayā ||10-40||,"There is no end to My divine manifestations, O conqueror of enemies. What I have declared to you is a mere sample of My infinite glories.",381
+10,Vibhūti Yog,10.41,यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा |\nतत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||१०-४१||,yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā .\ntattadevāvagaccha tvaṃ mama tejoṃśasambhavam ||10-41||,"Whatever you see as beautiful, glorious, or powerful, know it to spring from but a spark of My splendor.",382
+10,Vibhūti Yog,10.42,अथवा बहुनैतेन किं ज्ञातेन तवार्जुन |\nविष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ||१०-४२||,athavā bahunaitena kiṃ jñātena tavārjuna .\nviṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat ||10-42||,"What need is there for all this detailed knowledge, O Arjun? Simply know that by one fraction of My being, I pervade and support this entire creation.",383
+11,Viśhwarūp Darśhan Yog,11.1,अर्जुन उवाच |\nमदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् |\nयत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ||११-१||,arjuna uvāca .\nmadanugrahāya paramaṃ guhyamadhyātmasaṃjñitam .\nyattvayoktaṃ vacastena moho.ayaṃ vigato mama ||11-1||,"Arjun said: Having heard the supremely confidential spiritual knowledge, which You have revealed out of compassion for me, my illusion is now dispelled.",384
+11,Viśhwarūp Darśhan Yog,11.2,भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया |\nत्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ||११-२||,bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā .\ntvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam ||11-2||,"I have heard from You in detail about the appearance and disappearance of all living beings, O Lotus-eyed One, and also about Your eternal magnificence.",385
+11,Viśhwarūp Darśhan Yog,11.3,एवमेतद्यथात्थ त्वमात्मानं परमेश्वर |\nद्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ||११-३||,evametadyathāttha tvamātmānaṃ parameśvara .\ndraṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama ||11-3||,"O Supreme Lord, You are precisely what You declare yourself to be. Now I desire to see Your divine cosmic form, O Greatest of persons.",386
+11,Viśhwarūp Darśhan Yog,11.4,मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो |\nयोगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ||११-४||,manyase yadi tacchakyaṃ mayā draṣṭumiti prabho .\nyogeśvara tato me tvaṃ darśayātmānamavyayam ||11-4||,"O Lord of all mystic powers, if You think I am strong enough to behold It, then kindly reveal that imperishable cosmic form to me.",387
+11,Viśhwarūp Darśhan Yog,11.5,श्रीभगवानुवाच |\nपश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः |\nनानाविधानि दिव्यानि नानावर्णाकृतीनि च ||११-५||,śrībhagavānuvāca .\npaśya me pārtha rūpāṇi śataśo.atha sahasraśaḥ .\nnānāvidhāni divyāni nānāvarṇākṛtīni ca ||11-5||,"The Supreme Lord said: Behold, O Parth, My hundreds and thousands of wonderful forms of various shapes, sizes, and colors.",388
+11,Viśhwarūp Darśhan Yog,11.6,पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा |\nबहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ||११-६||,paśyādityānvasūnrudrānaśvinau marutastathā .\nbahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata ||11-6||,"Behold in Me, O scion of the Bharatas, the (twelve) sons of Aditi, the (eight) vasus, the (eleven) rudras, the (twin) Ashwini Kumars, as well as the (forty-nine) maruts and many more marvels never revealed before.",389
+11,Viśhwarūp Darśhan Yog,11.7,इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् |\nमम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ||११-७||,ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram .\nmama dehe guḍākeśa yaccānyad draṣṭumicchasi ||11-7||,"Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in My universal form. Whatever else you wish to see, observe it all within this universal form.",390
+11,Viśhwarūp Darśhan Yog,11.8,न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |\nदिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ||११-८||,na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā .\ndivyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram ||11-8||,"But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!",391
+11,Viśhwarūp Darśhan Yog,11.9,सञ्जय उवाच |\nएवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः |\nदर्शयामास पार्थ��य परमं रूपमैश्वरम् ||११-९||,sañjaya uvāca .\nevamuktvā tato rājanmahāyogeśvaro hariḥ .\ndarśayāmāsa pārthāya paramaṃ rūpamaiśvaram ||11-9||,"Sanjay said: O King, having spoken thus, the Supreme Lord of Yog, Shree Krishna, displayed his divine and opulent form to Arjun.",392
+11,Viśhwarūp Darśhan Yog,11.10 – 11.11,अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् |\nअनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ||११-१०||\nदिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् |\nसर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ||११-११||,anekavaktranayanamanekādbhutadarśanam .\nanekadivyābharaṇaṃ divyānekodyatāyudham ||11-10||\ndivyamālyāmbaradharaṃ divyagandhānulepanam .\nsarvāścaryamayaṃ devamanantaṃ viśvatomukham ||11-11||,"In that cosmic form, Arjun saw unlimited faces and eyes, decorated with many celestial ornaments and wielding many kinds of divine weapons. He wore many garlands on His body and was anointed with many sweet-smelling heavenly fragrances. He revealed Himself as the wonderful and infinite Lord whose face is everywhere.",393
+11,Viśhwarūp Darśhan Yog,11.12,दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता |\nयदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ||११-१२||,divi sūryasahasrasya bhavedyugapadutthitā .\nyadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ ||11-12||,"If a thousand suns were to blaze forth together in the sky, they would not match the splendor of that great form.",394
+11,Viśhwarūp Darśhan Yog,11.13,तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा |\nअपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ||११-१३||,tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā .\napaśyaddevadevasya śarīre pāṇḍavastadā ||11-13||,"There Arjun could see the totality of the entire universe established in one place, in that body of the God of gods.",395
+11,Viśhwarūp Darśhan Yog,11.14,ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः |\nप्रणम्य शिरसा देवं कृताञ्जलिरभाषत ||११-१४||,tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ .\npraṇamya śirasā devaṃ kṛtāñjalirabhāṣata ||11-14||,"Then, Arjun, full of wonder and with hair standing on end, bowed his head before the Lord and addressed Him, with folded hands.",396
+11,Viśhwarūp Darśhan Yog,11.15,अर्जुन उवाच |\nपश्यामि देवांस्तव देव देहे\nसर्वांस्तथा भूतविशेषसङ्घान् |\nब्रह्माणमीशं कमलासनस्थ-\nमृषींश्च सर्वानुरगांश्च दिव्यान् ||११-१५||,arjuna uvāca .\npaśyāmi devāṃstava deva dehe sarvāṃstathā bhūtaviśeṣasaṅghān .\nbrahmāṇamīśaṃ kamalāsanasthaṃ ṛṣīṃśca sarvānuragāṃśca divyān ||11-15||,"Arjun said: O Shree Krishna, I behold within Your body all the gods and hosts of different beings. I see Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents.",397
+11,Viśhwarūp Darśhan Yog,11.16,अनेकबाहूदरवक्त्रनेत्रं\nपश्यामि त्वां सर्वतोऽनन्तरूपम् |\nनान्तं न मध्यं न पुनस्तवादिं\nपश्यामि विश्वेश्वर विश्वरूप ||११-१६||,anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato.anantarūpam .\nnāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa ||11-16||,"I see Your infinite form in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see in You any beginning, middle, or end.",398
+11,Viśhwarūp Darśhan Yog,11.17,किरीटिनं गदिनं चक्रिणं च\nतेजोराशिं सर्वतो दीप्तिमन्तम् |\nपश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्\nदीप्तानलार्कद्युतिमप्रमेयम् ||११-१७||,kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimantam .\npaśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārkadyutimaprameyam ||11-17||,"I see Your form, adorned with a crown, and armed with the club and disc, shining everywhere as the abode of splendor. It is hard to look upon You in the blazing fire of Your effulgence, which is radiating like the sun in all directions.",399
+11,Viśhwarūp Darśhan Yog,11.18,त्वमक्षरं परमं वेदितव्यं\nत्वमस्य विश्वस्य परं निधानम् |\nत्वमव्ययः शाश्वतधर्मगोप्ता\nसनातनस्त्वं पुरुषो मतो मे ||११-१८||,tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya paraṃ nidhānam .\ntvamavyayaḥ śāśvatadharmagoptā sanātanastvaṃ puruṣo mato me ||11-18||,"I recognize You as the supreme imperishable being, the Ultimate Truth to be known by the scriptures. You are the support of all creation; You are the eternal protector of Sanātan Dharma (the Eternal Religion); and You are the everlasting Supreme Divine Personality.",400
+11,Viśhwarūp Darśhan Yog,11.19,अनादिमध्यान्तमनन्तवीर्य-\nमनन्तबाहुं शशिसूर्यनेत्रम् |\nपश्यामि त्वां दीप्तहुताशवक्त्रं\nस्वतेजसा विश्वमिदं तपन्तम् ||११-१९||,anādimadhyāntamanantavīryam anantabāhuṃ śaśisūryanetram .\npaśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamidaṃ tapantam ||11-19||,"You are without beginning, middle, or end; Your power has no limits. Your arms are infinite; the sun and the moon are like Your eyes, and fire is like Your mouth. I see you warming the entire creation by Your radiance.",401
+11,Viśhwarūp Darśhan Yog,11.20,द्यावापृथिव्योरिदमन्तरं हि\nव्याप्तं त्वयैकेन दिशश्च सर्वाः |\nदृष्ट्वाद्भुतं रूपमुग्रं तवेदं\nलोकत्रयं प्रव्यथितं महात्मन् ||११-२०||,dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ .\ndṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman ||11-20||,"The space between heaven and earth and all the directions is pervaded by You alone. Seeing Your wondrous and terrible form, I see the three worlds trembling in fear, O Greatest of all beings.",402
+11,Viśhwarūp Darśhan Yog,11.21,अमी हि त्वां सुरसङ्घा विशन्ति\nकेचिद्भीताः प्राञ्जलयो गृणन्ति |\nस्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः\nस्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ||११-२१||,amī hi tvāṃ surasaṅghā viśanti kecidbhītāḥ prāñjalayo gṛṇanti .\nsvastītyuktvā maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ||11-21||,"All the celestial gods are taking Your shelter by entering into You. In awe, some are praising You with folded hands. The great sages and perfected beings are extolling You with auspicious hymns and profuse prayers.",403
+11,Viśhwarūp Darśhan Yog,11.22,रुद्रादित्या वसवो ये च साध्या\nविश्वेऽश्विनौ मरुतश्चोष्मपाश्च |\nगन्धर्वयक्षासुरसिद्धसङ्घा\nवीक्षन्ते त्वां विस्मिताश्चैव सर्वे ||११-२२||,rudrādityā vasavo ye ca sādhyā viśve.aśvinau marutaścoṣmapāśca .\ngandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vismitāścaiva sarve ||11-22||,"The rudras, adityas, vasus, sadhyas, vishvadevas, Ashwini Kumars, maruts, ancestors, gandharvas, yakshas, asuras, and siddhas are all beholding You in wonder.",404
+11,Viśhwarūp Darśhan Yog,11.23,रूपं महत्ते बहुवक्त्रनेत्रं\nमहाबाहो बहुबाहूरुपादम् |\nबहूदरं बहुदंष्ट्राकरालं\nदृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ||११-२३||,rūpaṃ mahatte bahuvaktranetraṃ mahābāho bahubāhūrupādam .\nbahūdaraṃ bahudaṃṣṭrākarālaṃ dṛṣṭvā lokāḥ pravyathitāstathāham ||11-23||,"O mighty Lord, in veneration of Your magnificent form with its many mouths, eyes, arms, thighs, legs, stomachs, and terrifying teeth, all the worlds are terror-stricken, and so am I.",405
+11,Viśhwarūp Darśhan Yog,11.24,नभःस्पृशं दीप्तमनेकवर्णं\nव्यात्ताननं दीप्तविशालनेत्रम् |\nदृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा\nधृतिं न विन्दामि शमं च विष्णो ||११-२४||,nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram .\ndṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo ||11-24||,"O Lord Vishnu, seeing Your form touching the sky, effulgent in many colors, with mouths wide open and enormous blazing eyes, my heart is trembling with fear. I have lost all courage and peace of mind.",406
+11,Viśhwarūp Darśhan Yog,11.25,दंष्ट्राकरालानि च ते मुखानि\nदृष्ट्वैव कालानलसन्निभानि |\nदिशो न जाने न लभे च शर्म\nप्रसीद देवेश जगन्निवास ||११-२५||,daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni .\ndiśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa ||11-25||,"Having seen Your many mouths bearing Your terrible teeth, resembling the raging fire at the time of annihilation, I forget where I am and do not know where to go. O Lord of lords, You are the shelter of the universe; please have mercy on me.",407
+11,Viśhwarūp Darśhan Yog,11.26 – 11.27,अमी च त्वां धृतराष्ट्रस्य पुत्राः\nसर्वे सहैवावनिपालसङ्घैः |\nभीष्मो द्रोणः सूतपुत्रस्तथासौ\nसहास्मदीयैरपि योधमुख्यैः ||११-२६||\nवक्त्राणि ते त्वरमाणा विशन्ति\nदंष्ट्राकरालानि भयानकानि |\nकेचिद्विलग्ना दशनान्तरेषु\nसन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ||११-२७||,amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipālasaṅghaiḥ .\nbhīṣmo droṇaḥ sūtaputrastathāsau sahāsmadīyairapi yodhamukhyaiḥ ||11-26||\nvaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni .\nkecidvilagnā daśanāntareṣu sandṛśyante cūrṇitairuttamāṅgaiḥ ||11-27||,"I see all the sons of Dhritarashtra, along with their allied kings, including Bheeshma, Dronacharya, Karn, and also the generals from our side, rushing headlong into Your fearsome mouths. I see some with their heads smashed between Your terrible teeth.",408
+11,Viśhwarūp Darśhan Yog,11.28 – 11.29,यथा नदीनां बहवोऽम्बुवेगाः\nसमुद्रमेवाभिमुखा द्रवन्ति |\nतथा तवामी नरलोकवीरा\nविशन्ति वक्त्राण्यभिविज्वलन्ति ||११-२८||\nयथा प्रदीप्तं ज्वलनं पतङ्गा\nविशन्ति नाशाय समृद्धवेगाः |\nतथैव नाशाय विशन्ति लोकास्-\nतवापि वक्त्राणि समृद्धवेगाः ||११-२९||,yathā nadīnāṃ bahavo.ambuvegāḥ samudramevābhimukhā dravanti .\ntathā tavāmī naralokavīrā viśanti vaktrāṇyabhivijvalanti ||11-28||\nyathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ .\ntathaiva nāśāya viśanti lokāsa- tavāpi vaktrāṇi samṛddhavegāḥ ||11-29||,"As many waves of the rivers flowing rapidly into the ocean, so are all these great warriors entering into Your blazing mouths. As moths rush with great speed into the fire to perish, so are all these armies entering with great speed into Your mouths.",409
+11,Viśhwarūp Darśhan Yog,11.30,लेलिह्यसे ग्रसमानः समन्ताल्-\nलोकान्समग्रान्वदनैर्ज्वलद्भिः |\nतेजोभिरापूर्य जगत्समग्रं\nभासस्तवोग्राः प्रतपन्ति विष्णो ||११-३०||,lelihyase grasamānaḥ samantāl- lokānsamagrānvadanairjvaladbhiḥ .\ntejobhirāpūrya jagatsamagraṃ bhāsastavogrāḥ pratapanti viṣṇo ||11-30||,"With Your fiery tongues You are licking up the hosts of living beings on all sides and devouring them with Your blazing mouths. O Vishnu, You are scorching the entire universe with the fierce, all-pervading rays of Your effulgence.",410
+11,Viśhwarūp Darśhan Yog,11.31,आख्याहि मे को भवानुग्ररूपो\nनमोऽस्तु ते देववर प्रसीद |\nविज्ञातुमिच्छामि भवन्तमाद्यं\nन हि प्रजानामि तव प्रवृत्तिम् ||११-३१||,ākhyāhi me ko bhavānugrarūpo namo.astu te devavara prasīda .\nvijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim ||11-31||,"Tell me who You are, so fierce of form. O God of gods, I bow before You; please bestow Your mercy on me. You, who existed before all creation, I wish to know who You are, for I do not comprehend Your nature and workings.",411
+11,Viśhwarūp Darśhan Yog,11.32,श्रीभगवानुवाच |\nकालोऽस्मि लोकक्षयकृत्प्रवृद्धो\nलोकान्समाहर्तुमिह प्रवृत्तः |\nऋतेऽपि त्वां न भविष्यन्ति सर्वे\nयेऽवस्थिताः प्रत्यनीकेषु योधाः ||११-३२||,śrībhagavānuvāca .\nkālo.asmi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ .\nṛte.api tvāṃ na bhaviṣyanti sarve ye.avasthitāḥ pratyanīkeṣu yodhāḥ ||11-32||,"The Supreme Lord said: I am mighty Time, the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist.",412
+11,Viśhwarūp Darśhan Yog,11.33,तस्मात्त्वमुत्तिष्ठ यशो लभस्व\nजित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् |\nमयैवैते निहताः पूर्वमेव\nनिमित्तमात्रं भव सव्यसाचिन् ||११-३३||,tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham .\nmayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin ||11-33||,"Therefore, arise and attain honor! Conquer your foes and enjoy prosperous rulership. These warriors stand already slain by Me, and you will only be an instrument of My work, O expert archer.",413
+11,Viśhwarūp Darśhan Yog,11.34,द्रोणं च भीष्मं च जयद्रथं च\nकर्णं तथान्यानपि योधवीरान् |\nमया हतांस्त्वं जहि मा व्यथिष्ठा\nयुध्यस्व जेतासि रणे सपत्नान् ||११-३४||,droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyānapi yodhavīrān .\nmayā hatāṃstvaṃ jahi mavyathiṣṭhā yudhyasva jetāsi raṇe sapatnān ||11-34||,"Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.",414
+11,Viśhwarūp Darśhan Yog,11.35,सञ्जय उवाच |\nएतच्छ्रुत्वा वचनं केशवस्य\nकृताञ्जलिर्वेपमानः किरीटी |\nनमस्कृत्वा भूय एवाह कृष्णं\nसगद्गदं भीतभीतः प्रणम्य ||११-३५||,sañjaya uvāca .\netacchrutvā vacanaṃ keśavasya kṛtāñjalirvepamānaḥ kirīṭī .\nnamaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhītaḥ praṇamya ||11-35||,"Sanjay said: Hearing these words of Keshav, Arjun trembled with dread. With palms joined, he bowed before Shree Krishna and spoke in a faltering voice, overwhelmed with fear.",415
+11,Viśhwarūp Darśhan Yog,11.36,अर्जुन उवाच |\nस्थाने हृषीकेश तव प्रकीर्त्या\nजगत्प्रहृष्यत्यनुरज्यते च |\nरक्षांसि भीतानि दिशो द्रवन्ति\nसर्वे नमस्यन्ति च सिद्धसङ्घाः ||११-३६||,arjuna uvāca .\nsthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca .\nrakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ ||11-36||,"Arjun said: O Master of the senses, it is but apt that the universe rejoices in giving You praise and is enamored by You. Demons flee fearfully from You in all directions and hosts of perfected saints bow to You.",416
+11,Viśhwarūp Darśhan Yog,11.37,कस्माच्च ते न नमेरन्महात्मन्\nगरीयसे ब्रह्मणोऽप्यादिकर्त्रे |\nअनन्त देवेश जगन्निवास\nत्वमक्षरं सदसत्तत्परं यत् ||११-३७||,kasmācca te na nameranmahātman garīyase brahmaṇo.apyādikartre .\nananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat ||11-37||,"O Great One, who are even greater than Brahma, the original creator, why should they not bow to you? O Limitless One, O Lord of the devatās, O Refuge of the universe, You are the imperishable reality beyond both the manifest and the non-manifest.",417
+11,Viśhwarūp Darśhan Yog,11.38,त्वमादिदेवः पुरुषः पुराणस्-\nत्वमस्य विश्वस्य परं निधानम् |\nवेत्तासि वेद्यं च परं च धाम\nत्वया ततं विश्वमनन्तरूप ||११-३८||,tvamādidevaḥ puruṣaḥ purāṇasa- tvamasya viśvasya paraṃ nidhānam .\nvettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa ||11-38||,"You are the primeval God and the original Divine Personality; You are the sole resting place of this universe. You are both the knower and the object of knowledge; You are the Supreme Abode. O possessor of infinite forms, You alone pervade the entire universe.",418
+11,Viśhwarūp Darśhan Yog,11.39,वायुर्यमोऽग्निर्वरुणः शशाङ्कः\nप्रजापतिस्त्वं प्रपितामहश्च |\nनमो नमस्तेऽस्तु सहस्रकृत्वः\nपुनश्च भूयोऽपि नमो नमस्ते ||११-३९||,vāyuryamo.agnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitāmahaśca .\nnamo namaste.astu sahasrakṛtvaḥ punaśca bhūyo.api namo namaste ||11-39||,"You are Vāyu (god of wind), Yamraj (god of death), Agni (god of fire), Varuṇ (god of water), and Chandra (moon-god). You are the creator Brahma, and the Great-grandfather of all beings. I offer my salutations unto You a thousand times, again and yet again!",419
+11,Viśhwarūp Darśhan Yog,11.40,नमः पुरस्तादथ पृष्ठतस्ते\nनमोऽस्तु ते सर्वत एव सर्व |\nअनन्तवीर्यामितविक्रमस्त्वं\nसर्वं समाप्नोषि ततोऽसि सर्वः ||११-४०||,namaḥ purastādatha pṛṣṭhataste namo.astu te sarvata eva sarva .\nanantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato.asi sarvaḥ ||11-40||,"O Lord of infinite power, my salutations to You from the front and the rear, indeed from all sides! You possess infinite valor and might and pervade everything, and thus, You are everything.",420
+11,Viśhwarūp Darśhan Yog,11.41 – 11.42,सखेति मत्वा प्रसभं यदुक्तं\nहे कृष्ण हे यादव हे सखेति |\nअजानता महिमानं तवेदं\nमया प्रमादात्प्रणयेन वापि ||११-४१||\nयच्चावहासार्थमसत्कृतोऽसि\nविहारशय्यासनभोजनेषु |\nएकोऽथवाप्यच्युत तत्समक्षं\nतत्क्षामये त्वामहमप्रमेयम् ||११-४२||,sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti .\najānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi ||11-41||\nyaccāvahāsārthamasatkṛto.asi vihāraśayyāsanabhojaneṣu .\neko.athavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam ||11-42||,"Thinking of You as my friend, I presumptuously addressed You as, “O Krishna,” “O Yadav,” “O my dear Friend.” I was ignorant of Your majesty, showing negligence and undue affection. And if, jestfully, I treated You with disrespect, while playing, resting, sitting, eating, when alone, or before others—for all that I crave forgiveness.",421
+11,Viśhwarūp Darśhan Yog,11.43,पितासि लोकस्य चराचरस्य\nत्वमस्य पूज्यश्च गुरुर्गरीयान् |\nन त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो\nलोकत्रयेऽप्यप्रतिमप्रभाव ||११-४३||,pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān .\nna tvatsamo.astyabhyadhikaḥ kuto.anyo lokatraye.apyapratimaprabhāva ||11-43||,"You are the Father of the entire universe, of all moving and non-moving beings. You are the most deserving of worship and the Supreme Spiritual Master. When there is none equal to You in all the three worlds, then who can possibly be greater than You, O Possessor of incomparable power?",422
+11,Viśhwarūp Darśhan Yog,11.44,तस्मात्प्रणम्य प्रणिधाय कायं\nप्रसादये त्वामहमीशमीड्यम् |\nपितेव पुत्रस्य सखेव सख्युः\nप्रियः प्रियायार्हसि देव सोढुम् ||११-४४||,tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam .\npiteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ||11-44||,"Therefore, O adorable Lord, bowing deeply and prostrating before You, I implore You for Your grace. As a father tolerates his son, a friend forgives his friend, and a lover pardons the beloved, please forgive me for my offences.",423
+11,Viśhwarūp Darśhan Yog,11.45,अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा\nभयेन च प्रव्यथितं मनो मे |\nतदेव मे दर्शय देव रूपं\nप्रसीद देवेश जगन्निवास ||११-४५||,adṛṣṭapūrvaṃ hṛṣito.asmi dṛṣṭvā bhayena ca pravyathitaṃ mano me .\ntadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa ||11-45||,"Having seen Your universal form that I had never seen before, I feel great joy. And yet, my mind trembles with fear. Please have mercy on me and again show me Your pleasing form, O God of gods, O Abode of the universe.",424
+11,Viśhwarūp Darśhan Yog,11.46,किरीटिनं गदिनं चक्रहस्तं\nइच्छामि त्वां द्रष्टुमहं तथैव |\nतेनैव रूपेण चतुर्भुजेन\nसहस्रबाहो भव विश्वमूर्ते ||११-४६||,kirīṭinaṃ gadinaṃ cakrahastaṃ icchāmi tvāṃ draṣṭumahaṃ tathaiva .\ntenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte ||11-46||,"O Thousand-armed One, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown.",425
+11,Viśhwarūp Darśhan Yog,11.47,श्रीभगवानुवाच |\nमया प्रसन्नेन तवार्जुनेदं\nरूपं परं दर्शितमात्मयोगात् |\nतेजोमयं विश्वमनन्तमाद्यं\nयन्मे त्वदन्येन न दृष्टपूर्वम् ||११-४७||,śrībhagavānuvāca .\nmayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt .\ntejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam ||11-47||,"The Lord said: Arjun, being pleased with you, by My Yogmaya power, I gave you a vision of My resplendent, unlimited, and primeval cosmic form. No one before you has ever seen it.",426
+11,Viśhwarūp Darśhan Yog,11.48,न वेदयज्ञाध्ययनैर्न दानैर्-\nन च क्रियाभिर्न तपोभिरुग्रैः |\nएवंरूपः शक्य अहं नृलोके\nद्रष्टुं त्वदन्येन कुरुप्रवीर ||११-४८||,na vedayajñādhyayanairna dānaira- na ca kriyābhirna tapobhirugraiḥ .\nevaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra ||11-48||,"Not by study of the Vedas, nor by the performance of sacrifice, rituals, or charity, nor even by practicing severe austerities, has any mortal ever seen what you have seen, O best of the Kuru warriors.",427
+11,Viśhwarūp Darśhan Yog,11.49,मा ते व्यथा मा च विमूढभावो\nदृष्ट्वा रूपं घोरमीदृङ्ममेदम् |\nव्यपेतभीः प्रीतमनाः पुनस्त्वं\nतदेव मे रूपमिदं प्रपश्य ||११-४९||,mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam .\nvyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya ||11-49||,"Be neither afraid nor bewildered on seeing this terrible form of Mine. Be free from fear and with a cheerful heart, behold Me once again in My personal form.",428
+11,Viśhwarūp Darśhan Yog,11.50,सञ्जय उवाच |\nइत्यर्जुनं वासुदेवस्तथोक्त्वा\nस्वकं रूपं दर्शयामास भूयः |\nआश्वासयामास च भीतमेनं\nभूत्वा पुनः सौम्यवपुर्महात्मा ||११-५०||,sañjaya uvāca .\nityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmāsa bhūyaḥ .\nāśvāsayāmāsa ca bhītamenaṃ bhūtvā punaḥ saumyavapurmahātmā ||11-50||,"Sanjay said: Having spoken thus, the compassionate son of Vasudev displayed His personal (four-armed) form again. Then, He further consoled the frightened Arjun by assuming His gentle (two-armed) form.",429
+11,Viśhwarūp Darśhan Yog,11.51,अर्जुन उवाच |\nदृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन |\nइदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ||११-५१||,arjuna uvāca .\ndṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana .\nidānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ ||11-51||,"Arjun said: O Shree Krishna, seeing Your gentle human form (two-armed), I have regained my composure and my mind is restored to normal.",430
+11,Viśhwarūp Darśhan Yog,11.52 – 11.53,श्रीभगवानुवाच |\nसुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम |\nदेवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ||११-५२||\nनाहं वेदैर्न तपसा न दानेन न चेज्यया |\nशक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ||११-५३||,śrībhagavānuvāca .\nsudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama .\ndevā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ ||11-52||\nnāhaṃ vedairna tapasā na dānena na cejyayā .\nśakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā ||11-53||,"The Supreme Lord said: This form of Mine that you are seeing is exceedingly difficult to behold. Even the celestial gods are eager to see it. Neither by the study of the Vedas, nor by penance, charity, or fire sacrifices, can I be seen as you have seen Me.",431
+11,Viśhwarūp Darśhan Yog,11.54,भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |\nज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ||११-५४||,bhaktyā tvananyayā śakya ahamevaṃvidho.arjuna .\njñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa ||11-54||,"O Arjun, by unalloyed devotion alone can I be known as I am, standing before you. Thereby, on receiving My divine vision, O scorcher of foes, one can enter into union with Me.",432
+11,Viśhwarūp Darśhan Yog,11.55,मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः |\nनिर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ||११-५५||,matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ .\nnirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava ||11-55||,"Those who perform all their duties for My sake, who depend upon Me and are devoted to Me, who are free from attachment, and are without malice toward all beings, such devotees certainly come to Me.",433
+12,Bhakti Yog,12.1,अर्जुन उवाच |\nएवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |\nये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ||१२-१||,arjuna uvāca .\nevaṃ satatayuktā ye bhaktāstvāṃ paryupāsate .\nye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ ||12-1||,"Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, whom do You consider to be more perfect in Yog?",434
+12,Bhakti Yog,12.2,श्रीभगवानुवाच |\nमय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |\nश्रद्धया परयोपेताः ते मे युक्ततमा मताः ||१२-२||,śrībhagavānuvāca .\nmayyāveśya mano ye māṃ nityayuktā upāsate .\nśraddhayā parayopetāḥ te me yuktatamā matāḥ ||12-2||,"The Lord said: Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.",435
+12,Bhakti Yog,12.3 – 12.4,ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |\nसर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ||१२-३||\nसन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः |\nते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ||१२-४||,ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate .\nsarvatragamacintyañca kūṭasthamacalandhruvam ||12-3||\nsanniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ .\nte prāpnuvanti māmeva sarvabhūtahite ratāḥ ||12-4||,"But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me.",436
+12,Bhakti Yog,12.5,क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् |\nअव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ||१२-५||,kleśo.adhikatarasteṣāmavyaktāsaktacetasām ||\navyaktā hi gatirduḥkhaṃ dehavadbhiravāpyate ||12-5||,"For those whose minds are attached to the unmanifest, the path of realization is full of tribulations.  Worship of the unmanifest is exceedingly difficult for embodied beings.",437
+12,Bhakti Yog,12.6 – 12.7,ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्परः |\nअनन्येनैव योगेन मां ध्यायन्त उपासते ||१२-६||\nतेषामहं समुद्धर्ता मृत्युसंसारसागरात् |\nभवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ||१२-७||,ye tu sarvāṇi karmāṇi mayi saṃnyasya matparaḥ .\nananyenaiva yogena māṃ dhyāyanta upāsate ||12-6||\nteṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt .\nbhavāmi nacirātpārtha mayyāveśitacetasām ||12-7||,"But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Parth, I swiftly deliver them from the ocean of birth and death, for their consciousness is united with Me.",438
+12,Bhakti Yog,12.8,मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |\nनिवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ||१२-८||,mayyeva mana ādhatsva mayi buddhiṃ niveśaya .\nnivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ ||12-8||,"Fix your mind on Me alone and surrender your intellect to Me.  There upon, you will always live in Me.  Of this, there is no doubt.",439
+12,Bhakti Yog,12.9,अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् |\nअभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ||१२-९||,atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram .\nabhyāsayogena tato māmicchāptuṃ dhanañjaya ||12-9||,"If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs.",440
+12,Bhakti Yog,12.10,अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव |\nमदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ||१२-१०||,abhyāse.apyasamartho.asi matkarmaparamo bhava .\nmadarthamapi karmāṇi kurvansiddhimavāpsyasi ||12-10||,"If you cannot practice remembering Me with devotion, then just try to work for Me.  Thus performing devotional service to Me, you shall achieve the stage of perfection.",441
+12,Bhakti Yog,12.11,अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः |\nसर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ||१२-११||,athaitadapyaśakto.asi kartuṃ madyogamāśritaḥ .\nsarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān ||12-11||,"If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.",442
+12,Bhakti Yog,12.12,श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते |\nध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ||१२-१२||,śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate .\ndhyānātkarmaphalatyāgastyāgācchāntiranantaram ||12-12||,"Better than mechanical practice is knowledge; better than knowledge is meditation.  Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.",443
+12,Bhakti Yog,12.13 – 12.14,अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च |\nनिर्ममो निरहङ्कारः समदुःखसुखः क्षमी ||१२-१३||\nसन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः |\nमय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ||१२-१४||,adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca .\nnirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī ||12-13||\nsantuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ .\nmayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ ||12-14||,"Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate.  They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving.   They are ever-content, steadily united with Me in devotion, self-controlled, of firm resolve, and dedicated to Me in mind and intellect.",444
+12,Bhakti Yog,12.15,यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः |\nहर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ||१२-१५||,yasmānnodvijate loko lokānnodvijate ca yaḥ .\nharṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ ||12-15||,"Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.",445
+12,Bhakti Yog,12.16,अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः |\nसर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ||१२-१६||,anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ .\nsarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ ||12-16||,"Those who are indifferent to worldly gains, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me.",446
+12,Bhakti Yog,12.17,यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति |\nशुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ||१२-१७||,yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati .\nśubhāśubhaparityāgī bhaktimānyaḥ sa me priyaḥ ||12-17||,"Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me.",447
+12,Bhakti Yog,12.18 – 12.19,समः शत्रौ च मित्रे च तथा मानापमानयोः |\nशीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ||१२-१८||\nतुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् |\nअनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ||१२-१९||,samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ .\nśītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ ||12-18||\ntulyanindāstutirmaunī santuṣṭo yena kenacit .\naniketaḥ sthiramatirbhaktimānme priyo naraḥ ||12-19||,"Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me.",448
+12,Bhakti Yog,12.20,ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |\nश्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ||१२-२०||,ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate .\nśraddadhānā matparamā bhaktāste.atīva me priyāḥ ||12-20||,"Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.",449
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.1,अर्जुन उवाच |\nप्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |\nएतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ||१३-१||,arjuna uvāca .\nprakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca .\netadveditumicchāmi jñānaṃ jñeyaṃ ca keśava ||13-1||,"Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?",450
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.2,श्रीभगवानुवाच |\nइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |\nएतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ||१३-२||,śrībhagavānuvāca .\nidaṃ śarīraṃ kaunteya kṣetramityabhidhīyate .\netadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ||13-2||,"The Supreme Divine Lord said: O Arjun, this body is termed as kṣhetra (the field of activities), and the one who knows this body is called kṣhetrajña (the knower of the field) by the sages who discern the truth about both.",451
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.3,क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |\nक्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ||१३-३||,kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata .\nkṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama ||13-3||,"O scion of Bharat, I am also the knower of all the individual fields of activity.  The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.",452
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.4,तत्क्षेत्���ं यच्च यादृक्च यद्विकारि यतश्च यत् |\nस च यो यत्प्रभावश्च तत्समासेन मे शृणु ||१३-४||,tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat .\nsa ca yo yatprabhāvaśca tatsamāsena me śṛṇu ||13-4||,"Listen and I will explain to you what that field is and what its nature is.  I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.",453
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.5,ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् |\nब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ||१३-५||,ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak .\nbrahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ ||13-5||,"Great sages have sung the truth about the field and the knower of the field in manifold ways.  It has been stated in various Vedic hymns, and especially revealed in the Brahma Sūtra, with sound logic and conclusive evidence.",454
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.6,महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च |\nइन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||,mahābhūtānyahaṃkāro buddhiravyaktameva ca .\nindriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13-6||,"The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.",455
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.7,इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः |\nएतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||१३-७||,icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ .\netatkṣetraṃ samāsena savikāramudāhṛtam ||13-7||,"Desire and aversion, happiness and misery, the body, consciousness, and the will—all these comprise the field and its modifications.",456
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.8 – 13.12,अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |\nआचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ||१३-८||\nइन्द्रियार्थेषु वैराग्यमनहंकार एव च |\nजन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||१३-९||\nअसक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु |\nनित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ||१३-१०||\nमयि चानन्ययोगेन भक्तिरव्यभिचारिणी |\nविविक्तदेशसेवित्वमरतिर्जनसंसदि ||१३-११||\nअध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् |\nएतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ||१३-१२||,amānitvamadambhitvamahiṃsā kṣāntirārjavam .\nācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||13-8||\nindriyārtheṣu vairāgyamanahaṃkāra eva ca .\njanmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||13-9||\nasaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu .\nnityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||13-10||\nmayi cānanyayogena bhaktiravyabhicāriṇī .\nviviktadeśasevitvamaratirjanasaṃsadi ||13-11||\nadhyātmajñānanityatvaṃ tattvajñānārthadarśanam .\netajjñānamiti proktamajñānaṃ yadato.anyathā ||13-12||,"Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.",457
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.13,ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नु��े |\nअनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ||१३-१३||,jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute .\nanādi matparaṃ brahma na sattannāsaducyate ||13-13||,"I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality.  It is the beginningless Brahman, which lies beyond existence and non-existence.",458
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.14,सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् |\nसर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ||१३-१४||,sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham .\nsarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati ||13-14||,"Everywhere are His hands and feet, eyes, heads, and faces.  His ears too are in all places, for He pervades everything in the universe.",459
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.15,सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |\nअसक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ||१३-१५||,sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam .\nasaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||13-15||,"Though He perceives all sense-objects, yet He is devoid of the senses.  He is unattached to everything, and yet He is the sustainer of all.  Although He is without attributes, yet He is the enjoyer of the three modes of material nature.",460
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.16,बहिरन्तश्च भूतानामचरं चरमेव च |\nसूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ||१३-१६||,bahirantaśca bhūtānāmacaraṃ carameva ca .\nsūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||13-16||,"He exists outside and inside all living beings, those that are moving and not moving.  He is subtle, and hence, He is incomprehensible.  He is very far, but He is also very near.",461
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.17,अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |\nभूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ||१३-१७||,avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam .\nbhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca ||13-17||,"He is indivisible, yet He appears to be divided amongst living beings.  Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.",462
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.18,ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते |\nज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ||१३-१८||,jyotiṣāmapi tajjyotistamasaḥ paramucyate .\njñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam ||13-18||,"He is the source of light in all luminaries, and is entirely beyond the darkness of ignorance.  He is knowledge, the object of knowledge, and the goal of knowledge.  He dwells within the hearts of all living beings.",463
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.19,इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः |\nमद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ||१३-१९||,iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ .\nmadbhakta etadvijñāya madbhāvāyopapadyate ||13-19||,"I have thus revealed to you the nature of the field, the meaning of knowledge, and the object of knowledge.  Only My devotees can understand this in reality, and by doing so, they attain My divine nature.",464
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.20,प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |\nविकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ||१३-२०||,prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi .\nvikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān ||13-20||,Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.,465
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.21,कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते |\nपुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ||१३-२१||,kāryakāraṇakartṛtve hetuḥ prakṛtirucyate .\npuruṣa��� sukhaduḥkhānāṃ bhoktṛtve heturucyate ||13-21||,"In the matter of creation, the material energy is responsible for cause and effect; in the matter of experiencing happiness and distress, the individual soul is declared responsible.",466
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.22,पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् |\nकारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ||१३-२२||,puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān .\nkāraṇaṃ guṇasaṅgo.asya sadasadyonijanmasu ||13-22||,"When the puruṣh (individual soul) seated in prakṛiti (the material energy) desires to enjoy the three guṇas, attachment to them becomes the cause of its birth in superior and inferior wombs.",467
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.23,उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः |\nपरमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ||१३-२३||,upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ .\nparamātmeti cāpyukto dehe.asminpuruṣaḥ paraḥ ||13-23||,"Within the body also resides the Supreme Lord.  He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).",468
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.24,य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह |\nसर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ||१३-२४||,ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha .\nsarvathā vartamāno.api na sa bhūyo.abhijāyate ||13-24||,"Those who understand the truth about Supreme Soul, the individual soul, material nature, and the interaction of the three modes of nature will not take birth here again.  They will be liberated regardless of their present condition.",469
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.25,ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना |\nअन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ||१३-२५||,dhyānenātmani paśyanti kecidātmānamātmanā .\nanye sāṅkhyena yogena karmayogena cāpare ||13-25||,"Some try to perceive the Supreme Soul within their hearts through meditation, and others try to do so through the cultivation of knowledge, while still others strive to attain that realization by the path of action.",470
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.26,अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते |\nतेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ||१३-२६||,anye tvevamajānantaḥ śrutvānyebhya upāsate .\nte.api cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ ||13-26||,"There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord.  By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.",471
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.27,यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् |\nक्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ||१३-२७||,yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam .\nkṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha ||13-27||,"O best of the Bharatas, whatever moving or unmoving being you see in existence, know it to be a combination of the field of activities and the knower of the field.",472
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.28,समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् |\nविनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ||१३-२८||,samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram .\nvinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ||13-28||,"They alone truly see, who perceive the Paramātmā (Supreme Soul) accompanying the soul in all beings, and who understand both to be imperishable in this perishable body.",473
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.29,समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् |\nन हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ||१३-२९||,samaṃ paśyanhi sarvatra samavasthitamīśvaram .\nna hinastyātmanātmānaṃ tato yāti parāṃ gatim ||13-29||,"Those, who see God as the Supreme Soul equally present everywhere and in all living beings, do not degrade themselves by their mind.  Thereby, they reach the supreme destination.",474
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.30,प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः |\nयः पश्यति तथात्मानमकर्तारं स पश्यति ||१३-३०||,prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ .\nyaḥ paśyati tathātmānamakartāraṃ sa paśyati ||13-30||,"They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.",475
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.31,यदा भूतपृथग्भावमेकस्थमनुपश्यति |\nतत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||१३-३१||,yadā bhūtapṛthagbhāvamekasthamanupaśyati .\ntata eva ca vistāraṃ brahma sampadyate tadā ||13-31||,"When they see the diverse variety of living beings situated in the same material nature, and understand all of them to be born from it, they attain the realization of the Brahman.",476
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.32,अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः |\nशरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ||१३-३२||,anāditvānnirguṇatvātparamātmāyamavyayaḥ .\nśarīrastho.api kaunteya na karoti na lipyate ||13-32||,"The Supreme Soul is imperishable, without beginning, and devoid of any material qualities, O son of Kunti.  Although situated within the body, It neither acts, nor is It tainted by material energy.",477
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.33,यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |\nसर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ||१३-३३||,yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate .\nsarvatrāvasthito dehe tathātmā nopalipyate ||13-33||,"Space holds everything within it, but being subtle, does not get contaminated by what it holds.  Similarly, though its consciousness pervades the body, the soul is not affected by the attributes of the body.",478
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.34,यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः |\nक्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||१३-३४||,yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ .\nkṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata ||13-34||,"Just as one sun illumines the entire solar system, so does the individual soul illumine the entire body (with consciousness).",479
+13,Kṣhetra Kṣhetrajña Vibhāg Yog,13.35,क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |\nभूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ||१३-३५||,kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā .\nbhūtaprakṛtimokṣaṃ ca ye viduryānti te param ||13-35||,"Those who perceive with the eyes of knowledge the difference between the body and the knower of the body, and the process of release from material nature, attain the supreme destination.",480
+14,Guṇa Traya Vibhāg Yog,14.1,श्रीभगवानुवाच |\nपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् |\nयज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ||१४-१||,śrībhagavānuvāca .\nparaṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam .\nyajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ ||14-1||,"The Divine Lord said: I shall once again explain to you the supreme wisdom, the best of all knowledge; by knowing which, all the great saints attained the highest perfection.",481
+14,Guṇa Traya Vibhāg Yog,14.2,इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः |\nसर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ||१४-२||,idaṃ jñānamupāśritya mama sādharmyamāgatāḥ .\nsarge.api nopajāyante pralaye na vyathanti ca ||14-2||,Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.,482
+14,Guṇa Traya Vibhāg Yog,14.3 – 14.4,मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् |\nसम्भवः सर्वभूतानां ततो भवति भारत ||१४-३||\nसर्��योनिषु कौन्तेय मूर्तयः सम्भवन्ति याः |\nतासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ||१४-४||,mama yonirmahad brahma tasmingarbhaṃ dadhāmyaham .\nsambhavaḥ sarvabhūtānāṃ tato bhavati bhārata ||14-3||\nsarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ .\ntāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā ||14-4||,"The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father.",483
+14,Guṇa Traya Vibhāg Yog,14.5,सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः |\nनिबध्नन्ति महाबाहो देहे देहिनमव्ययम् ||१४-५||,sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ .\nnibadhnanti mahābāho dehe dehinamavyayam ||14-5||,"O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.",484
+14,Guṇa Traya Vibhāg Yog,14.6,तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् |\nसुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ||१४-६||,tatra sattvaṃ nirmalatvātprakāśakamanāmayam .\nsukhasaṅgena badhnāti jñānasaṅgena cānagha ||14-6||,"Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.",485
+14,Guṇa Traya Vibhāg Yog,14.7,रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |\nतन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ||१४-७||,rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam .\ntannibadhnāti kaunteya karmasaṅgena dehinam ||14-7||,"O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.",486
+14,Guṇa Traya Vibhāg Yog,14.8,तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |\nप्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ||१४-८||,tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām .\npramādālasyanidrābhistannibadhnāti bhārata ||14-8||,"O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.",487
+14,Guṇa Traya Vibhāg Yog,14.9,सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत |\nज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ||१४-९||,sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata .\njñānamāvṛtya tu tamaḥ pramāde sañjayatyuta ||14-9||,Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.,488
+14,Guṇa Traya Vibhāg Yog,14.10,रजस्तमश्चाभिभूय सत्त्वं भवति भारत |\nरजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ||१४-१०||,rajastamaścābhibhūya sattvaṃ bhavati bhārata .\nrajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā ||14-10||,"Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).",489
+14,Guṇa Traya Vibhāg Yog,14.11 – 14.13,सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |\nज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ||१४-११||\nलोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा |\nरजस्येतानि जायन्ते विवृद्धे भरतर्षभ ||१४-१२||\nअप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |\nतमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ||१४-१३||,sarvadvāreṣu dehe.asminprakāśa upajāyate .\njñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta ||14-11||\nlobhaḥ pravṛttirārambha�� karmaṇāmaśamaḥ spṛhā .\nrajasyetāni jāyante vivṛddhe bharatarṣabha ||14-12||\naprakāśo.apravṛttiśca pramādo moha eva ca .\ntamasyetāni jāyante vivṛddhe kurunandana ||14-13||,"When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.",490
+14,Guṇa Traya Vibhāg Yog,14.14 – 14.15,यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् |\nतदोत्तमविदां लोकानमलान्प्रतिपद्यते ||१४-१४||\nरजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |\nतथा प्रलीनस्तमसि मूढयोनिषु जायते ||१४-१५||,yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt .\ntadottamavidāṃ lokānamalānpratipadyate ||14-14||\nrajasi pralayaṃ gatvā karmasaṅgiṣu jāyate .\ntathā pralīnastamasi mūḍhayoniṣu jāyate ||14-15||,"Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom.",491
+14,Guṇa Traya Vibhāg Yog,14.16,कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् |\nरजसस्तु फलं दुःखमज्ञानं तमसः फलम् ||१४-१६||,karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam .\nrajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam ||14-16||,"It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.",492
+14,Guṇa Traya Vibhāg Yog,14.17,सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |\nप्रमादमोहौ तमसो भवतोऽज्ञानमेव च ||१४-१७||,sattvātsañjāyate jñānaṃ rajaso lobha eva ca .\npramādamohau tamaso bhavato.ajñānameva ca ||14-17||,"From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.",493
+14,Guṇa Traya Vibhāg Yog,14.18,ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः |\nजघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ||१४-१८||,ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ .\njaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ ||14-18||,Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.,494
+14,Guṇa Traya Vibhāg Yog,14.19,नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति |\nगुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ||१४-१९||,nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati .\nguṇebhyaśca paraṃ vetti madbhāvaṃ so.adhigacchati ||14-19||,"When wise persons see that in all work there is no agent of action other than the three guṇas, and they know Me to be transcendental to these guṇas, they attain My divine nature.",495
+14,Guṇa Traya Vibhāg Yog,14.20,गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् |\nजन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ||१४-२०||,guṇānetānatītya trīndehī dehasamudbhavān .\njanmamṛtyujarāduḥkhairvimukto.amṛtamaśnute ||14-20||,"By transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery, and attains immortality.",496
+14,Guṇa Traya Vibhāg Yog,14.21,अर्जुन उवाच |\nकैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो |\nकिमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ||१४-२१||,arjuna uvāca .\nkairliṅgaistrīnguṇānetānatīto bhavati prabho .\nkimācāraḥ kathaṃ caitāṃstrīnguṇānativartate ||14-21||,"Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?",497
+14,Guṇa Traya Vibhāg Yog,14.22 – 14.23,श्रीभगवानुवाच |\nप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव |\nन द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ||१४-२२||\nउदासीनवदासीनो गुणैर्यो न विचाल्यते |\nगुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ||१४-२३||,śrībhagavānuvāca .\nprakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava .\nna dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||14-22||\nudāsīnavadāsīno guṇairyo na vicālyate .\nguṇā vartanta ityevaṃ yo.avatiṣṭhati neṅgate ||14-23||,"The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.",498
+14,Guṇa Traya Vibhāg Yog,14.24 – 14.25,समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः |\nतुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ||१४-२४||\nमानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः |\nसर्वारम्भपरित्यागी गुणातीतः स उच्यते ||१४-२५||,samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ .\ntulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ ||14-24||\nmānāpamānayostulyastulyo mitrāripakṣayoḥ .\nsarvārambhaparityāgī guṇātītaḥ sa ucyate ||14-25||,"Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas.",499
+14,Guṇa Traya Vibhāg Yog,14.26,मां च योऽव्यभिचारेण भक्तियोगेन सेवते |\nस गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ||१४-२६||,māṃ ca yo.avyabhicāreṇa bhaktiyogena sevate .\nsa guṇānsamatītyaitānbrahmabhūyāya kalpate ||14-26||,Those who serve Me with unalloyed devotion rise above the three modes of material nature and come to the level of the Brahman.,500
+14,Guṇa Traya Vibhāg Yog,14.27,ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |\nशाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ||१४-२७||,brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca .\nśāśvatasya ca dharmasya sukhasyaikāntikasya ca ||14-27||,"I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.",501
+15,Puruṣhottam Yog,15.1,श्रीभगवानुवाच |\nऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् |\nछन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ||१५-१||,śrībhagavānuvāca .\nūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam .\nchandāṃsi yasya parṇāni yastaṃ veda sa vedavit ||15-1||,"The Supreme Divine Personality said: They speak of an eternal aśhvatth tree with its roots above and branches below.  Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas.",502
+15,Puruṣhottam Yog,15.2,अधश्चोर्ध्वं प्रसृतास्तस्य शाखा\nगुणप्रवृद्धा विषयप्रवालाः |\nअधश्च मूलान्यनुसन्ततानि\nकर्मानुबन्धीनि मनुष्यलोके ||१५-२||,adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ .\nadhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke ||15-2||,"The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds.  The roots of the tree hang downward, causing the flow of karma in the human form.  Below, its roots branch out causing (karmic) actions in the world of humans.",503
+15,Puruṣhottam Yog,15.3 – 15.4,न रूपमस्येह तथोपलभ्यते\nनान्तो न चादिर्न च सम्प्रतिष्ठा |\nअश्वत्थमेनं सुविरूढमूलं\nअसङ्गशस्त्रेण दृढेन छित्त्वा ||१५-३||\nततः पदं तत्परिमार्गितव्यं\nयस्मिन्गता न निवर्तन्ति भूयः |\nतमेव चाद्यं पुरुषं प्रपद्ये |\nयतः प्रवृत्तिः प्रसृता पुराणी ||१५-४||,na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā .\naśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā ||15-3||\ntataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ .\ntameva cādyaṃ puruṣaṃ prapadye .\nyataḥ pravṛttiḥ prasṛtā purāṇī ||15-4||,"The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence.  But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment.  Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago.  Upon taking refuge in Him, one will not return to this world again.",504
+15,Puruṣhottam Yog,15.5,निर्मानमोहा जितसङ्गदोषा\nअध्यात्मनित्या विनिवृत्तकामाः |\nद्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्-\nगच्छन्त्यमूढाः पदमव्ययं तत् ||१५-५||,nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ .\ndvandvairvimuktāḥ sukhaduḥkhasaṃjñaira- gacchantyamūḍhāḥ padamavyayaṃ tat ||15-5||,"Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode.",505
+15,Puruṣhottam Yog,15.6,न तद्भासयते सूर्यो न शशाङ्को न पावकः |\nयद्गत्वा न निवर्तन्ते तद्धाम परमं मम ||१५-६||,na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ .\nyadgatvā na nivartante taddhāma paramaṃ mama ||15-6||,"Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine.  Having gone There, one does not return to this material world again.",506
+15,Puruṣhottam Yog,15.7,ममैवांशो जीवलोके जीवभूतः सनातनः |\nमनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ||१५-७||,mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ .\nmanaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15-7||,"The embodied souls in this material world are My eternal fragmental parts.  But bound by material nature, they are struggling with the six senses including the mind.",507
+15,Puruṣhottam Yog,15.8,शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः |\nगृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ||१५-८||,śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ .\ngṛhitvaitāni saṃyāti vāyurgandhānivāśayāt ||15-8||,"As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.",508
+15,Puruṣhottam Yog,15.9,श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च |\nअधिष्ठाय मनश्चायं विषयानुपसेवते ||१५-९||,śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca .\nadhiṣṭhāya manaścāyaṃ viṣayānupasevate ||15-9||,"Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.",509
+15,Puruṣhottam Yog,15.10,उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |\nविमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ||१५-१०||,utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam .\nvimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15-10||,"The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs.  But those who possess the eyes of knowledge can behold it.",510
+15,Puruṣhottam Yog,15.11,यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |\nयतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ||१५-११||,yatanto yoginaścainaṃ paśyantyātmanyavasthitam .\nyatanto.apyakṛtātmāno nainaṃ paśyantyacetasaḥ ||15-11||,"Striving yogis too are able to realize the soul enshrined in the body.  However, those whose minds are not purified cannot cognize it, even though they strive to do so.",511
+15,Puruṣhottam Yog,15.12,यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |\nयच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ||१५-१२||,yadādityagataṃ tejo jagadbhāsayate.akhilam .\nyaccandramasi yaccāgnau tattejo viddhi māmakam ||15-12||,Know that I am like the brilliance of the sun that illuminates the entire solar system.  The radiance of the moon and the brightness of the fire also come from Me.,512
+15,Puruṣhottam Yog,15.13,गामाविश्य च भूतानि धारयाम्यहमोजसा |\nपुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ||१५-१३||,gāmāviśya ca bhūtāni dhārayāmyahamojasā .\npuṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||15-13||,"Permeating the earth, I nourish all living beings with My energy.  Becoming the moon, I nourish all plants with the juice of life.",513
+15,Puruṣhottam Yog,15.14,अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः |\nप्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ||१५-१४||,ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ .\nprāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham ||15-14||,"It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.",514
+15,Puruṣhottam Yog,15.15,सर्वस्य चाहं हृदि सन्निविष्टो\nमत्तः स्मृतिर्ज्ञानमपोहनञ्च |\nवेदैश्च सर्वैरहमेव वेद्यो\nवेदान्तकृद्वेदविदेव चाहम् ||१५-१५||,sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanañca .\nvedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ||15-15||,"I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness.  I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.",515
+15,Puruṣhottam Yog,15.16,द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |\nक्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ||१५-१६||,dvāvimau puruṣau loke kṣaraścākṣara eva ca .\nkṣaraḥ sarvāṇi bhūtāni kūṭastho.akṣara ucyate ||15-16||,"There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable).  The perishable are all beings in the material realm.  The imperishable are the the liberated beings.",516
+15,Puruṣhottam Yog,15.17,उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः |\nयो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ||१५-१७||,uttamaḥ puruṣastvanyaḥ paramātmetyudhāhṛtaḥ .\nyo lokatrayamāviśya bibhartyavyaya īśvaraḥ ||15-17||,"Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul.  He enters the three worlds as the unchanging Controller and supports all living beings.",517
+15,Puruṣhottam Yog,15.18,यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः |\nअतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ||१५-१८||,yasmātkṣaramatīto.ahamakṣarādapi cottamaḥ .\nato.asmi loke vedeca prathitaḥ puruṣottamaḥ ||15-18||,"I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.",518
+15,Puruṣhottam Yog,15.19,यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |\nस सर्वविद्भजति मां सर्वभावेन भारत ||१५-१९||,yo māmevamasammūḍho jānāti puruṣottamam .\nsa sarvavidbhajati māṃ sarvabhāvena bhārata ||15-19||,"Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge.  O Arjun, they worship Me with their whole being.",519
+15,Puruṣhottam Yog,15.20,इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |\nएतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ||१५-२०||,iti guhyatamaṃ śāstramidamuktaṃ mayānagha .\netadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata ||15-20||,"I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun.  By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.",520
+16,Daivāsura Sampad Vibhāg Yog,16.1 – 16.3,श्रीभगवानुवाच |\nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः |\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ||१६-१||\nअहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् |\nदया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||१६-२||\nतेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता |\nभवन्ति सम्पदं दैवीमभिजातस्य भारत ||१६-३||,śrībhagavānuvāca .\nabhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ .\ndānaṃ damaśca yajñaśca svādhyāyastapa ārjavam ||16-1||\nahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam .\ndayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam ||16-2||\ntejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā .\nbhavanti sampadaṃ daivīmabhijātasya bhārata ||16-3||,"The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.",521
+16,Daivāsura Sampad Vibhāg Yog,16.4,दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च |\nअज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ||१६-४||,dambho darpo.abhimānaśca krodhaḥ pāruṣyameva ca .\najñānaṃ cābhijātasya pārtha sampadamāsurīm ||16-4||,"O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.",522
+16,Daivāsura Sampad Vibhāg Yog,16.5,दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |\nमा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ||१६-५||,daivī sampadvimokṣāya nibandhāyāsurī matā .\nmā śucaḥ sampadaṃ daivīmabhijāto.asi pāṇḍava ||16-5||,"The divine qualities lead to liberation, while the demoniac qualities are the cause for a continuing destiny of bondage. Grieve not, O Arjun, as you were born with saintly virtues.",523
+16,Daivāsura Sampad Vibhāg Yog,16.6,द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |\nदैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ||१६-६||,dvau bhūtasargau loke.asmindaiva āsura eva ca .\ndaivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu ||16-6||,"There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjun. Now hear from me about the demoniac nature.",524
+16,Daivāsura Sampad Vibhāg Yog,16.7,प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः |\nन शौचं नापि चाचारो न सत्यं तेषु विद्यते ||१६-७||,pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ .\nna śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate ||16-7||,"Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.",525
+16,Daivāsura Sampad Vibhāg Yog,16.8,असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |\nअपरस्परसम्भूतं किमन्यत्कामहैतुकम् ||१��-८||,asatyamapratiṣṭhaṃ te jagadāhuranīśvaram .\naparasparasambhūtaṃ kimanyatkāmahaitukam ||16-8||,"They say, “The world is without Absolute Truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.”",526
+16,Daivāsura Sampad Vibhāg Yog,16.9,एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः |\nप्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ||१६-९||,etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno.alpabuddhayaḥ .\nprabhavantyugrakarmāṇaḥ kṣayāya jagato.ahitāḥ ||16-9||,"Holding fast to such views, these misdirected souls, with small intellect and cruel actions, arise as enemies of the world threatening its destruction.",527
+16,Daivāsura Sampad Vibhāg Yog,16.10,काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः |\nमोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ||१६-१०||,kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ .\nmohādgṛhītvāsadgrāhānpravartante.aśucivratāḥ ||16-10||,"Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve.",528
+16,Daivāsura Sampad Vibhāg Yog,16.11,चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः |\nकामोपभोगपरमा एतावदिति निश्चिताः ||१६-११||,cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ .\nkāmopabhogaparamā etāvaditi niścitāḥ ||16-11||,"They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life.",529
+16,Daivāsura Sampad Vibhāg Yog,16.12,आशापाशशतैर्बद्धाः कामक्रोधपरायणाः |\nईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ||१६-१२||,āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ .\nīhante kāmabhogārthamanyāyenārthasañcayān ||16-12||,"Held in bondage by hundreds of desires, and driven by lust and anger, they strive to accumulate wealth by unjust means, all for the gratification of their senses.",530
+16,Daivāsura Sampad Vibhāg Yog,16.13 – 16.15,इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |\nइदमस्तीदमपि मे भविष्यति पुनर्धनम् ||१६-१३||\nअसौ मया हतः शत्रुर्हनिष्ये चापरानपि |\nईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ||१६-१४||\nआढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |\nयक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ||१६-१५||,idamadya mayā labdhamimaṃ prāpsye manoratham .\nidamastīdamapi me bhaviṣyati punardhanam ||16-13||\nasau mayā hataḥ śatrurhaniṣye cāparānapi .\nīśvaro.ahamahaṃ bhogī siddho.ahaṃ balavānsukhī ||16-14||\nāḍhyo.abhijanavānasmi ko.anyo.asti sadṛśo mayā .\nyakṣye dāsyāmi modiṣya ityajñānavimohitāḥ ||16-15||,"The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God Himself, I am the enjoyer, I am perfect, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance.",531
+16,Daivāsura Sampad Vibhāg Yog,16.16,अनेकचित्तविभ्रान्ता मोहजालसमावृताः |\nप्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ||१६-१६||,anekacittavibhrāntā mohajālasamāvṛtāḥ .\nprasaktāḥ kāmabhogeṣu patanti narake.aśucau ||16-16||,"Possessed and led astray by such imaginings, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell.",532
+16,Daivāsura Sampad Vibhāg Yog,16.17,आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः |\nयजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ||१६-१७||,ātmasambhāvitāḥ stabdhā dhanamānamadānvitāḥ .\nyajante nāmayajñaiste dambhenāvidhipūrvakam ||16-17||,"Such self-conceited and stubborn people, full of pride and arrogant in their wealth, perform ostentatious sacrifices in name only, with no regard to the rules of the scriptures.",533
+16,Daivāsura Sampad Vibhāg Yog,16.18,अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः |\nमामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८||,ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ .\nmāmātmaparadeheṣu pradviṣanto.abhyasūyakāḥ ||16-18||,"Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse Me, who am present in their own body and in the bodies of others.",534
+16,Daivāsura Sampad Vibhāg Yog,16.19 – 16.20,तानहं द्विषतः क्रुरान्संसारेषु नराधमान् |\nक्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ||१६-१९||\nआसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |\nमामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ||१६-२०||,tānahaṃ dviṣataḥ krurānsaṃsāreṣu narādhamān .\nkṣipāmyajasramaśubhānāsurīṣveva yoniṣu ||16-19||\nāsurīṃ yonimāpannā mūḍhā janmani janmani .\nmāmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim ||16-20||,"These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence.",535
+16,Daivāsura Sampad Vibhāg Yog,16.21,त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः |\nकामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||१६-२१||,trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ .\nkāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet ||16-21||,"There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.",536
+16,Daivāsura Sampad Vibhāg Yog,16.22,एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः |\nआचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ||१६-२२||,etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ .\nācaratyātmanaḥ śreyastato yāti parāṃ gatim ||16-22||,"Those who are free from the three gates to darkness endeavor for the welfare of their soul, and thereby attain the supreme goal.",537
+16,Daivāsura Sampad Vibhāg Yog,16.23,यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः |\nन स सिद्धिमवाप्नोति न सुखं न परां गतिम् ||१६-२३||,yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ .\nna sa siddhimavāpnoti na sukhaṃ na parāṃ gatim ||16-23||,"Those who act under the impulse of desire, discarding the injunctions of the scriptures, attain neither perfection, nor happiness, nor the supreme goal in life.",538
+16,Daivāsura Sampad Vibhāg Yog,16.24,तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |\nज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ||१६-२४||,tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau .\njñātvā śāstravidhānoktaṃ karma kartumihārhasi ||16-24||,"Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Understand the scriptural injunctions and teachings, and then perform your actions in this world accordingly.",539
+17,Śhraddhā Traya Vibhāg Yog,17.1,अर्जुन उवाच |\nये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः |\nतेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ||१७-१||,arjuna uvāca .\nye śāstravidhimutsṛjya yajante śraddhayānvitāḥ .\nteṣāṃ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ ||17-1||,"Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance?",540
+17,Śhraddhā Traya Vibhāg Yog,17.2,श्रीभगवानुवाच |\nत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |\nसात्त्विकी राजसी चैव तामसी चेति तां शृणु ||१७-२||,śrībhagavānuvāca .\ntrividhā bhavati śraddhā dehināṃ sā svabhāvajā .\nsāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu ||17-2||,"The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic. Now hear about this from Me.",541
+17,Śhraddhā Traya Vibhāg Yog,17.3,सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत |\nश्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ||१७-३||,sattvānurūpā sarvasya śraddhā bhavati bhārata .\nśraddhāmayo.ayaṃ puruṣo yo yacchraddhaḥ sa eva saḥ ||17-3||,"The faith of all humans conforms to the nature of their mind. All people possess faith, and whatever the nature of their faith, that is verily what they are.",542
+17,Śhraddhā Traya Vibhāg Yog,17.4,यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः |\nप्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ||१७-४||,yajante sāttvikā devānyakṣarakṣāṃsi rājasāḥ .\npretānbhūtagaṇāṃścānye yajante tāmasā janāḥ ||17-4||,Those in the mode of goodness worship the celestial gods; those in the mode of passion worship the yakṣhas and rākṣhasas; those in the mode of ignorance worship ghosts and spirits.,543
+17,Śhraddhā Traya Vibhāg Yog,17.5 – 17.6,अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः |\nदम्भाहंकारसंयुक्ताः कामरागबलान्विताः ||१७-५||\nकर्षयन्तः शरीरस्थं भूतग्राममचेतसः |\nमां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ||१७-६||,aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ .\ndambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ ||17-5||\nkarṣayantaḥ śarīrasthaṃ bhūtagrāmamacetasaḥ .\nmāṃ caivāntaḥśarīrasthaṃ tānviddhyāsuraniścayān ||17-6||,"Some people perform stern austerities that are not enjoined by the scriptures, but rather motivated by hypocrisy and egotism. Impelled by desire and attachment, they torment not only the elements of their body, but also I who dwell within them as the Supreme Soul. Know these senseless people to be of demoniacal resolves.",544
+17,Śhraddhā Traya Vibhāg Yog,17.7,आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः |\nयज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ||१७-७||,āhārastvapi sarvasya trividho bhavati priyaḥ .\nyajñastapastathā dānaṃ teṣāṃ bhedamimaṃ śṛṇu ||17-7||,"The food that people prefer is according to their dispositions. The same is true for the sacrifice, austerity, and charity they are inclined (or predisposed) toward. Now hear of the distinctions from Me.",545
+17,Śhraddhā Traya Vibhāg Yog,17.8,आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः |\nरस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ||१७-८||,āyuḥsattvabalārogyasukhaprītivivardhanāḥ .\nrasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||17-8||,"Persons in the mode of goodness prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful.",546
+17,Śhraddhā Traya Vibhāg Yog,17.9,कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः |\nआहारा राजसस्येष्टा दुःखशोकामयप्रदाः ||१७-९||,kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ .\nāhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ ||17-9||,"Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of passion. Such foods produce pain, grief, and disease.",547
+17,Śhraddhā Traya Vibhāg Yog,17.10,यातयामं गतरसं पूति पर्युषितं च यत् |\nउच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ||१७-१०||,yātayāma��� gatarasaṃ pūti paryuṣitaṃ ca yat .\nucchiṣṭamapi cāmedhyaṃ bhojanaṃ tāmasapriyam ||17-10||,"Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of ignorance.",548
+17,Śhraddhā Traya Vibhāg Yog,17.11,अफलाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते |\nयष्टव्यमेवेति मनः समाधाय स सात्त्विकः ||१७-११||,aphalāṅkṣibhiryajño vidhidṛṣṭo ya ijyate .\nyaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ ||17-11||,"Sacrifice that is performed according to scriptural injunctions without expectation of rewards, with the firm conviction of the mind that it is a matter of duty, is of the nature of goodness.",549
+17,Śhraddhā Traya Vibhāg Yog,17.12,अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |\nइज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ||१७-१२||,abhisandhāya tu phalaṃ dambhārthamapi caiva yat .\nijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam ||17-12||,"O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.",550
+17,Śhraddhā Traya Vibhāg Yog,17.13,विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् |\nश्रद्धाविरहितं यज्ञं तामसं परिचक्षते ||१७-१३||,vidhihīnamasṛṣṭānnaṃ mantrahīnamadakṣiṇam .\nśraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate ||17-13||,"Sacrifice devoid of faith and contrary to the injunctions of the scriptures, in which no food is offered, no mantras chanted, and no donation made, is to be considered in the mode of ignorance.",551
+17,Śhraddhā Traya Vibhāg Yog,17.14,देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |\nब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ||१७-१४||,devadvijaguruprājñapūjanaṃ śaucamārjavam .\nbrahmacaryamahiṃsā ca śārīraṃ tapa ucyate ||17-14||,"When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.",552
+17,Śhraddhā Traya Vibhāg Yog,17.15,अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |\nस्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ||१७-१५||,anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat .\nsvādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate ||17-15||,"Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.",553
+17,Śhraddhā Traya Vibhāg Yog,17.16,मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः |\nभावसंशुद्धिरित्येतत्तपो मानसमुच्यते ||१७-१६||,manaḥ prasādaḥ saumyatvaṃ maunamātmavinigrahaḥ .\nbhāvasaṃśuddhirityetattapo mānasamucyate ||17-16||,"Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.",554
+17,Śhraddhā Traya Vibhāg Yog,17.17,श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः |\nअफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ||१७-१७||,śraddhayā parayā taptaṃ tapastattrividhaṃ naraiḥ .\naphalākāṅkṣibhiryuktaiḥ sāttvikaṃ paricakṣate ||17-17||,"When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.",555
+17,Śhraddhā Traya Vibhāg Yog,17.18,सत्कारमानपूजार्थं तपो दम्भेन चैव यत् |\nक्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ||१७-१८||,satkāramānapūjārthaṃ tapo dambhena caiva yat .\nkriyate tadiha proktaṃ rājasaṃ calamadhruvam ||17-18||,"Austerity that is performed with ostentation for the sake of gaining honor, respect, and adoration is in the mode of passion. Its benefits are unstable and transitory.",556
+17,Śhraddhā Traya Vibhāg Yog,17.19,मूढग्राहेणात्मनो यत्पीडया क्रियते तपः |\nपरस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ||१७-१���||,mūḍhagrāheṇātmano yatpīḍayā kriyate tapaḥ .\nparasyotsādanārthaṃ vā tattāmasamudāhṛtam ||17-19||,"Austerity that is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance.",557
+17,Śhraddhā Traya Vibhāg Yog,17.20,दातव्यमिति यद्दानं दीयतेऽनुपकारिणे |\nदेशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ||१७-२०||,dātavyamiti yaddānaṃ dīyate.anupakāriṇe .\ndeśe kāle ca pātre ca taddānaṃ sāttvikaṃ smṛtam ||17-20||,"Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.",558
+17,Śhraddhā Traya Vibhāg Yog,17.21,यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः |\nदीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ||१७-२१||,yattu pratyupakārārthaṃ phalamuddiśya vā punaḥ .\ndīyate ca parikliṣṭaṃ taddānaṃ rājasaṃ smṛtam ||17-21||,"But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.",559
+17,Śhraddhā Traya Vibhāg Yog,17.22,अदेशकाले यद्दानमपात्रेभ्यश्च दीयते |\nअसत्कृतमवज्ञातं तत्तामसमुदाहृतम् ||१७-२२||,adeśakāle yaddānamapātrebhyaśca dīyate .\nasatkṛtamavajñātaṃ tattāmasamudāhṛtam ||17-22||,"And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of nescience.",560
+17,Śhraddhā Traya Vibhāg Yog,17.23,ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः |\nब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ||१७-२३||,OMtatsaditi nirdeśo brahmaṇastrividhaḥ smṛtaḥ .\nbrāhmaṇāstena vedāśca yajñāśca vihitāḥ purā ||17-23||,"The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.",561
+17,Śhraddhā Traya Vibhāg Yog,17.24,तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः |\nप्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ||१७-२४||,tasmādomityudāhṛtya yajñadānatapaḥkriyāḥ .\npravartante vidhānoktāḥ satataṃ brahmavādinām ||17-24||,"Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions.",562
+17,Śhraddhā Traya Vibhāg Yog,17.25,तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः |\nदानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ||१७-२५||,tadityanabhisandhāya phalaṃ yajñatapaḥkriyāḥ .\ndānakriyāśca vividhāḥ kriyante mokṣakāṅkṣibhiḥ ||17-25||,"Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.",563
+17,Śhraddhā Traya Vibhāg Yog,17.26 – 17.27,सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |\nप्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ||१७-२६||\nयज्ञे तपसि दाने च स्थितिः सदिति चोच्यते |\nकर्म चैव तदर्थीयं सदित्येवाभिधीयते ||१७-२७||,sadbhāve sādhubhāve ca sadityetatprayujyate .\npraśaste karmaṇi tathā sacchabdaḥ pārtha yujyate ||17-26||\nyajñe tapasi dāne ca sthitiḥ saditi cocyate .\nkarma caiva tadarthīyaṃ sadityevābhidhīyate ||17-27||,"The word “Sat” means eternal existence and goodness. O Arjun, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”",564
+17,Śhraddhā Traya Vibhāg Yog,17.28,अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् |\nअसदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ||१७-२८||,aśraddhayā hutaṃ dattaṃ tapastaptaṃ kṛtaṃ ca yat .\nasadityucyate pārtha na ca tatprepya no iha ||17-28||,"O son of Pritha, whatever acts of sacrifice, charity, or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.",565
+18,Mokṣha Sanyās Yog,18.1,अर्जुन उवाच |\nसंन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् |\nत्यागस्य च हृषीकेश पृथक्केशिनिषूदन ||१८-१||,arjuna uvāca .\nsaṃnyāsasya mahābāho tattvamicchāmi veditum .\ntyāgasya ca hṛṣīkeśa pṛthakkeśiniṣūdana ||18-1||,"Arjun said: O mighty-armed Krishna, I wish to understand the nature of sanyās (renunciation of actions) and tyāg (renunciation of desire for the fruits of actions). O Hrishikesh, I also wish to know the distinction between the two, O Keshinisudan.",566
+18,Mokṣha Sanyās Yog,18.2,श्रीभगवानुवाच |\nकाम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः |\nसर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ||१८-२||,śrībhagavānuvāca .\nkāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ .\nsarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ ||18-2||,The Supreme Divine Personality said: Giving up of actions motivated by desire is what the wise understand as sanyās. Relinquishing the fruits of all actions is what the learned declare to be tyāg.,567
+18,Mokṣha Sanyās Yog,18.3,त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः |\nयज्ञदानतपःकर्म न त्याज्यमिति चापरे ||१८-३||,tyājyaṃ doṣavadityeke karma prāhurmanīṣiṇaḥ .\nyajñadānatapaḥkarma na tyājyamiti cāpare ||18-3||,"Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.",568
+18,Mokṣha Sanyās Yog,18.4,निश्चयं शृणु मे तत्र त्यागे भरतसत्तम |\nत्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ||१८-४||,niścayaṃ śṛṇu me tatra tyāge bharatasattama .\ntyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ ||18-4||,"Now hear My conclusion on the subject of renunciation, O tiger amongst men, for renunciation has been declared to be of three kinds.",569
+18,Mokṣha Sanyās Yog,18.5,यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् |\nयज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ||१८-५||,yajñadānatapaḥkarma na tyājyaṃ kāryameva tat .\nyajño dānaṃ tapaścaiva pāvanāni manīṣiṇām ||18-5||,"Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.",570
+18,Mokṣha Sanyās Yog,18.6,एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च |\nकर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ||१८-६||,etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca .\nkartavyānīti me pārtha niścitaṃ matamuttamam ||18-6||,"These activities must be performed without attachment and expectation for rewards. This is My definite and supreme verdict, O Arjun.",571
+18,Mokṣha Sanyās Yog,18.7,नियतस्य तु संन्यासः कर्मणो नोपपद्यते |\nमोहात्तस्य परित्यागस्तामसः परिकीर्तितः ||१८-७||,niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate .\nmohāttasya parityāgastāmasaḥ parikīrtitaḥ ||18-7||,Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance.,572
+18,Mokṣha Sanyās Yog,18.8,दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् |\nस कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ||१८-८||,duḥkhamityeva yatkarma kāyakleśabhayāttyajet .\nsa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet ||18-8||,To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating.,573
+18,Mokṣha Sanyās Yog,18.9,कार्यमित्येव यत्कर्म ���ियतं क्रियतेऽर्जुन |\nसङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ||१८-९||,kāryamityeva yatkarma niyataṃ kriyate.arjuna .\nsaṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||18-9||,"When actions are undertaken in response to duty, and one relinquishes attachment to any reward, O Arjun, it is considered renunciation in the nature of goodness.",574
+18,Mokṣha Sanyās Yog,18.10,न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते |\nत्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ||१८-१०||,na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate .\ntyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ ||18-10||,Those who neither avoid disagreeable work nor seek work because it is agreeable are persons of true renunciation. They are endowed with the quality of the mode of goodness and have no doubts (about the nature of work).,575
+18,Mokṣha Sanyās Yog,18.11,न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः |\nयस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ||१८-११||,na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ .\nyastu karmaphalatyāgī sa tyāgītyabhidhīyate ||18-11||,"For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced.",576
+18,Mokṣha Sanyās Yog,18.12,अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् |\nभवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ||१८-१२||,aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam .\nbhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit ||18-12||,"The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter.",577
+18,Mokṣha Sanyās Yog,18.13,पञ्चैतानि महाबाहो कारणानि निबोध मे |\nसाङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ||१८-१३||,pañcaitāni mahābāho kāraṇāni nibodha me .\nsāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām ||18-13||,"O Arjun, now learn from Me about the five factors that have been mentioned for the accomplishment of all actions in the doctrine of Sānkhya, which explains how to stop the reactions of karmas.",578
+18,Mokṣha Sanyās Yog,18.14,अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् |\nविविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ||१८-१४||,adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham .\nvividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam ||18-14||,"The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.",579
+18,Mokṣha Sanyās Yog,18.15 – 18.16,शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः |\nन्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ||१८-१५||\nतत्रैवं सति कर्तारमात्मानं केवलं तु यः |\nपश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ||१८-१६||,śarīravāṅmanobhiryatkarma prārabhate naraḥ .\nnyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ ||18-15||\ntatraivaṃ sati kartāramātmānaṃ kevalaṃ tu yaḥ .\npaśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ||18-16||,"These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.",580
+18,Mokṣha Sanyās Yog,18.17,यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते |\nहत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ||१८-१७||,yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate .\nhatvā.api sa imā.Nllokānna hanti na nibadhyate ||18-17||,"Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.",581
+18,Mokṣha Sanyās Yog,18.18,ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |\nकरणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ||१८-१८||,jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā .\nkaraṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ ||18-18||,"Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action.",582
+18,Mokṣha Sanyās Yog,18.19,ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः |\nप्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ||१८-१९||,jñānaṃ karma ca kartāca tridhaiva guṇabhedataḥ .\nprocyate guṇasaṅkhyāne yathāvacchṛṇu tānyapi ||18-19||,"Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.",583
+18,Mokṣha Sanyās Yog,18.20,सर्वभूतेषु येनैकं भावमव्ययमीक्षते |\nअविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ||१८-२०||,sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate .\navibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ||18-20||,Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings.,584
+18,Mokṣha Sanyās Yog,18.21,पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |\nवेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ||१८-२१||,pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān .\nvetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ||18-21||,That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.,585
+18,Mokṣha Sanyās Yog,18.22,यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |\nअतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ||१८-२२||,yattu kṛtsnavadekasminkārye saktamahaitukam .\natattvārthavadalpaṃ ca tattāmasamudāhṛtam ||18-22||,"That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.",586
+18,Mokṣha Sanyās Yog,18.23,नियतं सङ्गरहितमरागद्वेषतः कृतम् |\nअफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ||१८-२३||,niyataṃ saṅgarahitamarāgadveṣataḥ kṛtam .\naphalaprepsunā karma yattatsāttvikamucyate ||18-23||,"Action that is in accordance with the scriptures, free from attachment and aversion, and done without desire for rewards, is in the mode of goodness.",587
+18,Mokṣha Sanyās Yog,18.24,यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः |\nक्रियते बहुलायासं तद्राजसमुदाहृतम् ||१८-२४||,yattu kāmepsunā karma sāhaṃkāreṇa vā punaḥ .\nkriyate bahulāyāsaṃ tadrājasamudāhṛtam ||18-24||,"Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion.",588
+18,Mokṣha Sanyās Yog,18.25,अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |\nमोहादारभ्यते कर्म यत्तत्तामसमुच्यते ||१८-२५||,anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣam .\nmohādārabhyate karma yattattāmasamucyate ||18-25||,"That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.",589
+18,Mokṣha Sanyās Yog,18.26,मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः |\nसिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ||१८-२६||,muktasaṅgo.anahaṃvādī dhṛtyutsāhasamanvitaḥ .\nsiddhyasiddhyornirvikāraḥ kartā sāttvika ucyate ||18-26||,"The performer is said to be in the mode of goodness, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure.",590
+18,Mokṣha Sanyās Yog,18.27,रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः |\nहर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ||१८-२७||,rāgī karmaphalaprepsurlubdho hiṃsātmako.aśuciḥ .\nharṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ ||18-27||,"The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.",591
+18,Mokṣha Sanyās Yog,18.28,अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः |\nविषादी दीर्घसूत्री च कर्ता तामस उच्यते ||१८-२८||,ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko.alasaḥ .\nviṣādī dīrghasūtrī ca kartā tāmasa ucyate ||18-28||,"A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and a procrastinator.",592
+18,Mokṣha Sanyās Yog,18.29,बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |\nप्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ||१८-२९||,buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu .\nprocyamānamaśeṣeṇa pṛthaktvena dhanañjaya ||18-29||,"Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail.",593
+18,Mokṣha Sanyās Yog,18.30,प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये |\nबन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ||१८-३०||,pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye .\nbandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī ||18-30||,"The intellect is said to be in the nature of goodness, O Parth, when it understands what is proper action and improper action, what is duty and non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.",594
+18,Mokṣha Sanyās Yog,18.31,यया धर्ममधर्मं च कार्यं चाकार्यमेव च |\nअयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||१८-३१||,yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca .\nayathāvatprajānāti buddhiḥ sā pārtha rājasī ||18-31||,"The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct, O Parth.",595
+18,Mokṣha Sanyās Yog,18.32,अधर्मं धर्ममिति या मन्यते तमसावृता |\nसर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ||१८-३२||,adharmaṃ dharmamiti yā manyate tamasāvṛtā .\nsarvārthānviparītāṃśca buddhiḥ sā pārtha tāmasī ||18-32||,"That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance, O Parth.",596
+18,Mokṣha Sanyās Yog,18.33,धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः |\nयोगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||१८-३३||,dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ .\nyogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī ||18-33||,"The steadfast willpower that is developed through Yog, and which sustains the activities of the mind, the life-airs, and the senses,  O Parth, is said to be determination in the mode of goodness.",597
+18,Mokṣha Sanyās Yog,18.34,यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |\nप्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ||१८-३४||,yayā tu dharmakāmārthāndhṛtyā dhārayate.arjuna .\nprasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī ||18-34||,"The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion.",598
+18,Mokṣha Sanyās Yog,18.35,यया स्वप्नं भयं शोकं विषादं मदमेव च |\nन विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||१८-३५||,yayā svapnaṃ bhayaṃ ��okaṃ viṣādaṃ madameva ca .\nna vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||18-35||,"That unintelligent resolve is said to be determination in the mode of ignorance, in which one does not give up dreaming, fearing, grieving, despair, and conceit.",599
+18,Mokṣha Sanyās Yog,18.36,सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |\nअभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ||१८-३६||,sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha .\nabhyāsādramate yatra duḥkhāntaṃ ca nigacchati ||18-36||,"Now hear from Me, O Arjun, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.",600
+18,Mokṣha Sanyās Yog,18.37,यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |\nतत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ||१८-३७||,yattadagre viṣamiva pariṇāme.amṛtopamam .\ntatsukhaṃ sāttvikaṃ proktamātmabuddhiprasādajam ||18-37||,"That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness. It is generated by the pure intellect that is situated in self-knowledge.",601
+18,Mokṣha Sanyās Yog,18.38,विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |\nपरिणामे विषमिव तत्सुखं राजसं स्मृतम् ||१८-३८||,viṣayendriyasaṃyogādyattadagre.amṛtopamam .\npariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam ||18-38||,Happiness is said to be in the mode of passion when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.,602
+18,Mokṣha Sanyās Yog,18.39,यदग्रे चानुबन्धे च सुखं मोहनमात्मनः |\nनिद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ||१८-३९||,yadagre cānubandhe ca sukhaṃ mohanamātmanaḥ .\nnidrālasyapramādotthaṃ tattāmasamudāhṛtam ||18-39||,"That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.",603
+18,Mokṣha Sanyās Yog,18.40,न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः |\nसत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ||१८-४०||,na tadasti pṛthivyāṃ vā divi deveṣu vā punaḥ .\nsattvaṃ prakṛtijairmuktaṃ yadebhiḥ syāttribhirguṇaiḥ ||18-40||,No living being on earth or the higher celestial abodes of this material realm is free from the influence of these three modes of nature.,604
+18,Mokṣha Sanyās Yog,18.41,ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |\nकर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ||१८-४१||,brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca parantapa .\nkarmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ ||18-41||,"The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).",605
+18,Mokṣha Sanyās Yog,18.42,शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च |\nज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ||१८-४२||,śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca .\njñānaṃ vijñānamāstikyaṃ brahmakarma svabhāvajam ||18-42||,"Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.",606
+18,Mokṣha Sanyās Yog,18.43,शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |\nदानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ||१८-४३||,śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cāpyapalāyanam .\ndānamīśvarabhāvaśca kṣātraṃ karma svabhāvajam ||18-43||,"Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.",607
+18,Mokṣha Sanyās Yog,18.44,कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |\nपरिचर्यात्मकं क��्म शूद्रस्यापि स्वभावजम् ||१८-४४||,kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam .\nparicaryātmakaṃ karma śūdrasyāpi svabhāvajam ||18-44||,"Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.",608
+18,Mokṣha Sanyās Yog,18.45,स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः |\nस्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ||१८-४५||,sve sve karmaṇyabhirataḥ saṃsiddhiṃ labhate naraḥ .\nsvakarmanirataḥ siddhiṃ yathā vindati tacchṛṇu ||18-45||,"By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from Me how one can become perfect by discharging one’s prescribed duties.",609
+18,Mokṣha Sanyās Yog,18.46,यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |\nस्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ||१८-४६||,yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam .\nsvakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ ||18-46||,"By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection.",610
+18,Mokṣha Sanyās Yog,18.47,श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |\nस्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ||१८-४७||,śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt .\nsvabhāvaniyataṃ karma kurvannāpnoti kilbiṣam ||18-47||,"It is better to do one’s own dharma, even though imperfectly, than to do another’s dharma, even though perfectly. By doing one’s innate duties, a person does not incur sin.",611
+18,Mokṣha Sanyās Yog,18.48,सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |\nसर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ||१८-४८||,sahajaṃ karma kaunteya sadoṣamapi na tyajet .\nsarvārambhā hi doṣeṇa dhūmenāgnirivāvṛtāḥ ||18-48||,"One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.",612
+18,Mokṣha Sanyās Yog,18.49,असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः |\nनैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ||१८-४९||,asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ .\nnaiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati ||18-49||,"Those whose intellect is unattached everywhere, who have mastered the mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.",613
+18,Mokṣha Sanyās Yog,18.50,सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे |\nसमासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ||१८-५०||,siddhiṃ prāpto yathā brahma tathāpnoti nibodha me .\nsamāsenaiva kaunteya niṣṭhā jñānasya yā parā ||18-50||,"Hear from Me briefly, O Arjun, and I shall explain how one, who has attained perfection (of cessation of actions), can also attain Brahman by being firmly fixed in transcendental knowledge.",614
+18,Mokṣha Sanyās Yog,18.51 – 18.53,बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च |\nशब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ||१८-५१||\nविविक्तसेवी लघ्वाशी यतवाक्कायमानसः |\nध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ||१८-५२||\nअहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् |\nविमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ||१८-५३||,buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca .\nśabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca ||18-51||\nviviktasevī laghvāśī yatavākkāyamānasaḥ .\ndhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ ||18-52||\nahaṃkāraṃ balaṃ darpa�� kāmaṃ krodhaṃ parigraham .\nvimucya nirmamaḥ śānto brahmabhūyāya kalpate ||18-53||,"One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquility, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman).",615
+18,Mokṣha Sanyās Yog,18.54,ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति |\nसमः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ||१८-५४||,brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati .\nsamaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām ||18-54||,"One situated in the transcendental Brahman realization becomes mentally serene, neither grieving nor desiring. Being equitably disposed toward all living beings, such a yogi attains supreme devotion unto Me.",616
+18,Mokṣha Sanyās Yog,18.55,भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः |\nततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ||१८-५५||,bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ .\ntato māṃ tattvato jñātvā viśate tadanantaram ||18-55||,"Only by loving devotion to Me does one come to know who I am in Truth. Then, having come to know Me, My devotee enters into full consciousness of Me.",617
+18,Mokṣha Sanyās Yog,18.56,सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः |\nमत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ||१८-५६||,sarvakarmāṇyapi sadā kurvāṇo madvyapāśrayaḥ .\nmatprasādādavāpnoti śāśvataṃ padamavyayam ||18-56||,"My devotees, though performing all kinds of actions, take full refuge in Me. By my grace, they attain the eternal and imperishable abode.",618
+18,Mokṣha Sanyās Yog,18.57,चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः |\nबुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ||१८-५७||,cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ .\nbuddhiyogamupāśritya maccittaḥ satataṃ bhava ||18-57||,"Dedicate your every activity to Me, making Me your supreme goal. Taking shelter of the Yog of the intellect, keep your consciousness absorbed in Me always.",619
+18,Mokṣha Sanyās Yog,18.58,मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि |\nअथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ||१८-५८||,maccittaḥ sarvadurgāṇi matprasādāttariṣyasi .\natha cettvamahaṃkārānna śroṣyasi vinaṅkṣyasi ||18-58||,"If you always remember Me, by My grace you shall overcome all obstacles and difficulties. But if, due to pride, you do not listen to My advice, you will perish.",620
+18,Mokṣha Sanyās Yog,18.59,यदहंकारमाश्रित्य न योत्स्य इति मन्यसे |\nमिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ||१८-५९||,yadahaṃkāramāśritya na yotsya iti manyase .\nmithyaiṣa vyavasāyaste prakṛtistvāṃ niyokṣyati ||18-59||,"If, motivated by pride, you think, “I shall not fight,” your decision will be in vain. Your own nature will compel you to fight.",621
+18,Mokṣha Sanyās Yog,18.60,स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा |\nकर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ||१८-६०||,svabhāvajena kaunteya nibaddhaḥ svena karmaṇā .\nkartuṃ necchasi yanmohātkariṣyasyavaśopi tat ||18-60||,"O Arjun, that action which out of delusion you do not wish to do, you will be driven to do it by your own inclination, born of your own material nature.",622
+18,Mokṣha Sanyās Yog,18.61,ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |\nभ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ||१८-६१||,īśvaraḥ sarvabhūtānāṃ hṛddeśe.arjuna tiṣṭhati .\nbhrāmayansarvabhūtāni yantrārūḍhāni māyayā ||18-61||,"The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, He directs the wanderings of the souls, who are seated on a machine made of material energy.",623
+18,Mokṣha Sanyās Yog,18.62,तमेव शरणं गच्छ सर्वभावेन भारत |\nतत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ||१८-६२||,tameva śaraṇaṃ gaccha sarvabhāvena bhārata .\ntatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ||18-62||,"Surrender exclusively unto Him with your whole being, O Bharat. By His grace, you will attain perfect peace and the eternal abode.",624
+18,Mokṣha Sanyās Yog,18.63,इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |\nविमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||१८-६३||,iti te jñānamākhyātaṃ guhyādguhyataraṃ mayā .\nvimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ||18-63||,"Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.",625
+18,Mokṣha Sanyās Yog,18.64,सर्वगुह्यतमं भूयः शृणु मे परमं वचः |\nइष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ||१८-६४||,sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ .\niṣṭo.asi me dṛḍhamiti tato vakṣyāmi te hitam ||18-64||,"Hear again My supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to Me.",626
+18,Mokṣha Sanyās Yog,18.65,मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |\nमामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ||१८-६५||,manmanā bhava madbhakto madyājī māṃ namaskuru .\nmāmevaiṣyasi satyaṃ te pratijāne priyo.asi me ||18-65||,"Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me.",627
+18,Mokṣha Sanyās Yog,18.66,सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |\nअहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ||१८-६६||,sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja .\nahaṃ tvāṃ sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ ||18-66||,Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.,628
+18,Mokṣha Sanyās Yog,18.67,इदं ते नातपस्काय नाभक्ताय कदाचन |\nन चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||१८-६७||,idaṃ te nātapaskāya nābhaktāya kadācana .\nna cāśuśrūṣave vācyaṃ na ca māṃ yo.abhyasūyati ||18-67||,"This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of Me.",629
+18,Mokṣha Sanyās Yog,18.68,य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |\nभक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ||१८-६८||,ya idaṃ paramaṃ guhyaṃ madbhakteṣvabhidhāsyati .\nbhaktiṃ mayi parāṃ kṛtvā māmevaiṣyatyasaṃśayaḥ ||18-68||,"Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt.",630
+18,Mokṣha Sanyās Yog,18.69,न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः |\nभविता न च मे तस्मादन्यः प्रियतरो भुवि ||१८-६९||,na ca tasmānmanuṣyeṣu kaścinme priyakṛttamaḥ .\nbhavitā na ca me tasmādanyaḥ priyataro bhuvi ||18-69||,No human being does more loving service to Me than they; nor shall there ever be anyone on this earth more dear to Me.,631
+18,Mokṣha Sanyās Yog,18.70,अध्येष्यते च य इमं धर्म्यं संवादमावयोः |\nज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ||१८-७०||,adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ .\njñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||18-70||,And I proclaim that those who study this sacred dialogue of ours will worship Me (with their intellect) through the sacrifice of knowledge; such is My view.,632
+18,Mokṣha Sanyās Yog,18.71,श्रद्ध���वाननसूयश्च शृणुयादपि यो नरः |\nसोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ||१८-७१||,śraddhāvānanasūyaśca śṛṇuyādapi yo naraḥ .\nso.api muktaḥ śubhā.Nllokānprāpnuyātpuṇyakarmaṇām ||18-71||,Even those who only listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious abodes where the pious dwell.,633
+18,Mokṣha Sanyās Yog,18.72,कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा |\nकच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ||१८-७२||,kaccidetacchrutaṃ pārtha tvayaikāgreṇa cetasā .\nkaccidajñānasammohaḥ pranaṣṭaste dhanañjaya ||18-72||,"O Arjun, have you heard Me with a concentrated mind? Have your ignorance and delusion been destroyed?",634
+18,Mokṣha Sanyās Yog,18.73,अर्जुन उवाच |\nनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |\nस्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ||१८-७३||,arjuna uvāca .\nnaṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta .\nsthito.asmi gatasandehaḥ kariṣye vacanaṃ tava ||18-73||,"Arjun said: O Infallible One, by your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to Your instructions.",635
+18,Mokṣha Sanyās Yog,18.74,सञ्जय उवाच |\nइत्यहं वासुदेवस्य पार्थस्य च महात्मनः |\nसंवादमिममश्रौषमद्भुतं रोमहर्षणम् ||१८-७४||,sañjaya uvāca .\nityahaṃ vāsudevasya pārthasya ca mahātmanaḥ .\nsaṃvādamimamaśrauṣamadbhutaṃ romaharṣaṇam ||18-74||,"Sanjay said: Thus, have I heard this wonderful conversation between Shree Krishna, the Son of Vasudev, and Arjun, the noble-hearted son of Pritha. So thrilling is the message that my hair is standing on end.",636
+18,Mokṣha Sanyās Yog,18.75,व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् |\nयोगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ||१८-७५||,vyāsaprasādācchrutavānetadguhyamahaṃ param .\nyogaṃ yogeśvarātkṛṣṇātsākṣātkathayataḥ svayam ||18-75||,"By the grace of Veda Vyas, I have heard this supreme and most secret Yog from the Lord of Yog, Shree Krishna Himself.",637
+18,Mokṣha Sanyās Yog,18.76,राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् |\nकेशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ||१८-७६||,rājansaṃsmṛtya saṃsmṛtya saṃvādamimamadbhutam .\nkeśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ ||18-76||,"As I repeatedly recall this astonishing and wonderful dialogue between the Supreme Lord Shree Krishna and Arjun, O King, I rejoice again and again.",638
+18,Mokṣha Sanyās Yog,18.77,तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः |\nविस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ||१८-७७||,tacca saṃsmṛtya saṃsmṛtya rūpamatyadbhutaṃ hareḥ .\nvismayo me mahān rājanhṛṣyāmi ca punaḥ punaḥ ||18-77||,"And remembering that most astonishing and wonderful cosmic form of Lord Krishna, great is my astonishment, and I am thrilled with joy over and over again.",639
+18,Mokṣha Sanyās Yog,18.78,यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः |\nतत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ||१८-७८||,yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ .\ntatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||18-78||,"Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.",640