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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 | तत्क्षेत्रं 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 यज्ज्ञात्वामृतमश्नुते |\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 .\npuruṣaḥ 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||\nसर्वयोनिषु 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 pravṛttirārambhaḥ 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 |
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