बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥

bahūnāṃ janmanāmante jñānavānmāṃ prapadyate
vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ

At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vāsudeva is everything. Such a high-souled man is very hard to find.


कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥

kāmaistaistairhṛtajñānāḥ prapadyante.anyadevatāḥ
taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā

Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures.

machine-aligned; two human reviews pending


यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥

yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati
tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham

Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady.


स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान्हि तान् ॥

sa tayā śraddhayā yuktastasyārādhanamīhate
labhate ca tataḥ kāmānmayaivavihitānhi tān

Possessed Of that faith he seeks to propitiate (the deity in) that (form)


अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥

antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām
devāndevayajo yānti madbhaktā yānti māmapi

and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them who have little judgment is perishable. Those who worship the divinities go to the divinities, and my worshippers, too, go to me.


अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥

avyaktaṃ vyaktimāpannaṃ manyante māmabuddhayaḥ
paraṃ bhāvamajānanto mamāvyayamanuttamam

The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible.


नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥

nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ
mūḍho.ayaṃ nābhijānāti loko māmajamavyayam

Surrounded by the delusion of my mystic power, I am not manifest to all. This deluded world knows not me unborn and inexhaustible.


वेदाहं समतीतानि वर्तमानानि चार्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥

vedāhaṃ samatītāni vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana

I know, O Arjuna! the things which have been, those which are, and those which are to be. But me nobody knows.


इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥

icchādveṣasamutthena dvandvamohena bhārata
sarvabhūtāni sammohaṃ sarge yānti parantapa


येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥

yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām
te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ

O terror of (your) foes! are deluded at the time of birth by the delusion O descendant of Bharata! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions whose sins have terminated worship me being released from the delusion (caused) by the pairs of opposites and being firm in their beliefs. Those who resting on me


जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥

jarāmaraṇamokṣāya māmāśritya yatanti ye
te brahma tadviduḥ kṛtsnamadhyātmaṃ karma cākhilam

work for release from old age and death know the Brahman the whole Adhyātma


साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥

sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ
prayāṇakāle.api ca māṃ te viduryuktacetasaḥ

and all action. And those who know me with the Adhibhūta the Adhidaiva and the Adhiyajña having minds devoted to abstraction know me at the time of departure (from this world).


अर्जुन उवाच।
किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥

arjuna uvāca
kiṃ tad brahma kimadhyātmaṃ kiṃ karma puruṣottama
adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate

What is that Brahman what the Adhyātma and what O best of beings! is action? And what is called the Adhibhūta? And who is the Adhiyajña


अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥

adhiyajñaḥ kathaṃ ko.atra dehe.asminmadhusūdana
prayāṇakāle ca kathaṃ jñeyo.asi niyatātmabhiḥ

and how in this body O destroyer of Madhu? And how too are you to be known at the time of departure (from this world) by those who restrain their selfs?


श्रीभगवानुवाच।
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥

śrībhagavānuvāca
akṣaraṃ brahma paramaṃ svabhāvo.adhyātmamucyate
bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ

The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyātma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action.


अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥

adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam
adhiyajño.ahamevātra dehe dehabhṛtāṃ vara

The Adhibhūta is all perishable things. The Adhidaivata is the (primal) being. And the Adhiyajña O best of embodied (beings)! is I myself in this body. And he who leaves this body and departs (from this world) remembering me in (his) last moments comes into my essence.


अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥

antakāle ca māmeva smaranmuktvā kalevaram
yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ


यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥

yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram
taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ

Also whichever form (of deity) he remembers when he finally leaves this body to that he goes O son of Kuntī ! having been used to ponder on it.


तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः (orसंशयम्) ॥

tasmātsarveṣu kāleṣu māmanusmara yudhya ca
mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayaḥ

Therefore, at all times remember me, and engage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt.


अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥

orsaṃśayama abhyāsayogayuktena cetasā nānyagāminā
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan

He who thinks of the supreme divine Being O son of Pṛthā! with a mind not (running) to other (objects) and possessed of abstraction in the shape of continuous meditation (about the supreme) goes to him. He who possessed of reverence (for the supreme Being) with a steady mind and with the power of devotion


कविं पुराणमनुशासितार-
मणोरणीयंसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात् ॥

kaviṃ purāṇamanuśāsitāraṃ aṇoraṇīyaṃsamanusmaredyaḥ
sarvasya dhātāramacintyarūpaṃ ādityavarṇaṃ tamasaḥ parastāt

properly concentrates the life-breath between the brows and meditates on the ancient Seer the ruler more minute than the minutest atom the supporter of all who is of an unthinkable form whose brilliance is like that of the sun and who is beyond all darkness


प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥

prayāṇakāle manasā.acalena bhaktyā yukto yogabalena caiva
bhruvormadhye prāṇamāveśya samyak sa taṃ paraṃ puruṣamupaiti divyam

he attains to that transcendent and divine Being.


यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ॥

yadakṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ
yadicchanto brahmacaryaṃ caranti tatte padaṃ saṃgraheṇa pravakṣye

I will tell you briefly about the seat, which those who know the Vedas declare to be indestructible which entered by ascetics from whom all desires have departed and wishing for which, people pursue the mode of life of Brahmacārins . He who leaves the body and departs (from this world) stopping up all passages


सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूध्न्यार्धायात्मनः प्राणमास्थितो योगधारणाम् ॥

sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
mūdhnyā^^rdhāyātmanaḥ prāṇamāsthito yogadhāraṇām

and confining the mind within the heart placing the life-breath in the head


ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥

omityekākṣaraṃ brahma vyāharanmāmanusmaran
yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim

and adhering to uninterrupted meditation repeating the single syllable 'Om,' (signifying) the eternal Brahman


अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥

ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ
tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ

and meditating on me he reaches the highest goal. To the devotee who constantly practises abstraction O son of Pṛthā! and who with a mind not (turned) to anything else is ever and constantly meditating on me I am easy of access.


मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥

māmupetya punarjanma duḥkhālayamaśāśvatam
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ

The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes.


आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥

ābrahmabhuvanāllokāḥ punarāvartino.arjuna
māmupetya tu kaunteya punarjanma na vidyate

All worlds O Arjuna ! up to the world of Brahman are (destined) to return. But O son of Kuntī! after attaining to me there is no birth again.


सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥

sahasrayugaparyantamaharyad brahmaṇo viduḥ
rātriṃ yugasahasrāntāṃ te.ahorātravido janāḥ

Those who know a day of Brahman to end after one thousand ages and the night to terminate after one thousand ages are the persons who know day and night. On the advent of day


अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥

avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame
rātryāgame pralīyante tatraivāvyaktasaṃjñake

all perceptible things are produced from the unperceived and on the advent of night they dissolve in that same (principle) called the unperceived.


भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥

bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate
rātryāgame.avaśaḥ pārtha prabhavatyaharāgame

This same assemblage of entities being produced again and again dissolves on the advent of night and O son of Pṛthā! issues forth on the advent of day


परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥

parastasmāttu bhāvo.anyo.avyakto.avyaktātsanātanaḥ
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

without a will of its own. But there is another entity unperceived and eternal and distinct from this unperceived (principle) which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible


अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥

avyakto.akṣara ityuktastamāhuḥ paramāṃ gatim
yaṃ prāpya na nivartante taddhāma paramaṃ mama

they call it the highest goal. Attaining to it none returns. That is my supreme abode. That supreme Being


पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥

puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā
yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam

O son of Pṛthā! he in whom all these entities dwell and by whom all this is permeated


यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥

yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha

is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return.


अग्निर्जोतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥

agnirjotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥ

The fire the flame the day the bright fortnight the six months of the northern solstice


धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥

dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṃ jyotiryogī prāpya nivartate

departing (from the world) in these those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns.


शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥

śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate
ekayā yātyanāvṛttimanyayāvartate punaḥ

These two paths, bright and dark, are deemed to be eternal in this world. By the one, (a man) goes never to return, by the other he comes back.


नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥

naite sṛtī pārtha jānanyogī muhyati kaścana
tasmātsarveṣu kāleṣu yogayukto bhavārjuna

Knowing these two paths, O son of Pṛthā! no devotee is deluded. Therefore at all times be possessed of devotion O Arjuna! A devotee knowing all this obtains all the holy fruit which is prescribed for (study of) the Vedas


वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥

vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṃ pradiṣṭam
atyeti tatsarvamidaṃ viditvā yogī paraṃ sthānamupaiti cādyam

for sacrifices and also for penances and gifts and he attains to the highest and primeval seat.


श्रीभगवानुवाच।
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥

śrībhagavānuvāca
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave
jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase.aśubhāt

Now I will speak to you who are not given to carping of that most mysterious knowledge accompanied by experience by knowing which you will be released from evil.


राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥

rājavidyā rājaguhyaṃ pavitramidamuttamam
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam

It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise.


अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥

aśraddadhānāḥ puruṣā dharmasyāsya parantapa
aprāpya māṃ nivartante mṛtyusaṃsāravartmani

O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me.


मया ततमिदं सर्वं जगदव्यक्तमूर्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥

mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā
matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ

This whole universe is pervaded by me in an unperceived form. All entities live in me, but I do not live in them. Nor yet do all entities live in me.


न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥

na ca matsthāni bhūtāni paśya me yogamaiśvaram
bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ

See my divine power. Supporting all entities and producing all entities


यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान्।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥

yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān
tathā sarvāṇi bhūtāni matsthānītyupadhāraya

my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space know that similarly all entities live in me.


सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥

sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām
kalpakṣaye punastāni kalpādau visṛjāmyaham

At the expiration of a Kalpa , O son of Kuntī ! all entities enter my nature and at the beginning of a Kalpa, I again bring them forth.


प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥

prakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ
bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt

Taking the control of my own nature I bring forth again and again this whole collection of entities without a will of its own by the power of nature. But


न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥

na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya
udāsīnavadāsīnamasaktaṃ teṣu karmasu

O Arjuna ! these actions do not fetter me who remain like one unconcerned and who am unattached to those actions.


मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram
hetunānena kaunteya jagadviparivartate

Nature gives birth to movables and immovables through me, the supervisor, and by reason of that, O son of Kuntī! the universe revolves. Deluded people of vain hopes


अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥

avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam
paraṃ bhāvamajānanto mama bhūtamaheśvaram


मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥

moghāśā moghakarmāṇo moghajñānā vicetasaḥ
rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ


महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥

mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ
bhajantyananyamanaso jñātvā bhūtādimavyayam

whose minds are disordered and who are inclined to the delusive nature of Asuras and Rākṣasas not knowing my highest nature as great lord of all entities disregard me as I have assumed a human body. But the high-souled ones O son of Pṛthā! who are inclined to the godlike nature knowing me as the inexhaustible source of (all) entities


सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥

satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ
namasyantaśca māṃ bhaktyā nityayuktā upāsate

worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves, firm in their vows, and saluting me with reverence,


ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥

jñānayajñena cāpyanye yajanto māmupāsate
ekatvena pṛthaktvena bahudhā viśvatomukham

they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as all-pervading in numerous forms.


अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम्।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥

ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham
mantro.ahamahamevājyamahamagnirahaṃ hutam

I am the Kratu, I am the Yajña, I am the Svadhā, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering. I am the father of this universe


पिताहमस्य जगतो माता धाता पितामहः।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥

pitāhamasya jagato mātā dhātā pitāmahaḥ
vedyaṃ pavitramoṃkāra ṛksāma yajureva ca

the mother the creator the grandsire the thing to be known the means of sanctification the syllable Om the Ṛk Sāman and Yajus also


गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥

gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt
prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam

the goal the sustainer the lord the supervisor the residence the asylum the friend the source and that in which it merges the support the receptacle and the inexhaustible seed.


तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥

tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca
amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna

I cause heat and I send forth and stop showers. I am immortality and also death and I, O Arjuna! am that which is and that which is not.


त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।
ते पुण्यमासाद्य सुरेन्द्रलोक-
मश्नन्ति दिव्यान्दिवि देवभोगान् ॥

traividyā māṃ somapāḥ pūtapāpā yajñairiṣṭvā svargatiṃ prārthayante
te puṇyamāsādya surendralokaṃ aśnanti divyāndivi devabhogān

Those who know the three (branches of) knowledge who drink the Soma juice whose sins are washed away offer sacrifices and pray to me for a passage into heaven and reaching the holy world of the lord of gods they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world


ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते ॥

te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti
evaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante

they enter the mortal world when (their) merit is exhausted. Thus those who wish for objects of desire and resort to the ordinances of the three ( Vedas )


अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥

ananyāścintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham

obtain (as the fruit) going and coming. To those men who worship me meditating on me and on no one else and who are constantly devoted I give new gifts and preserve what is acquired by them.


येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥

ye.apyanyadevatābhaktā yajante śraddhayānvitāḥ
te.api māmeva kaunteya yajantyavidhipūrvakam

Even those O son of Kuntī! who being devotees of other divinities worship with faith


अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥

ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca
na tu māmabhijānanti tattvenātaścyavanti te

worship me only, (but) irregularly. For I am the enjoyer as well as the lord of all sacrifices. But they know me not truly therefore do they fall.


यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥

yānti devavratā devānpitṝnyānti pitṛvratāḥ
bhūtāni yānti bhūtejyā yānti madyājino.api mām

Those who make vows to the gods go to the gods those who make vows to the manes go to the manes, those who worship the Bhūtas go to the Bhūtas and those likewise who worship me go to me.


पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati
tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ

Whoever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure.


यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥

yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat
yattapasyasi kaunteya tatkuruṣva madarpaṇam

Whatever you do, O son of Kuntī! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me.


शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥

śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ
saṃnyāsayogayuktātmā vimukto māmupaiṣyasi

Thus will you be released from the bonds of action the fruits of which are agreeable or disagreeable. And with your self possessed of (this) devotion, (this) renunciation you will be released (from the bonds of action) and will come to me.


समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥

samo.ahaṃ sarvabhūteṣu na me dveṣyo.asti na priyaḥ
ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham

I am alike to all beings to me none is hateful, none dear. But those who worship me with devotion (dwell) in me, and I too in them.


अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥

api cetsudurācāro bhajate māmananyabhāk
sādhureva sa mantavyaḥ samyagvyavasito hi saḥ

Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved.


क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥

kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati

He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kuntī! that my devotee is never ruined. For, O son of Pṛthā! even those who are of sinful birth, women, Vaiśyas


मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥

māṃ hi pārtha vyapāśritya ye.api syuḥ pāpayonayaḥ
striyo vaiśyāstathā śūdrāste.api yānti parāṃ gatim

and Śūdras likewise, resorting to me, attain the supreme goal.


किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥

kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā
anityamasukhaṃ lokamimaṃ prāpya bhajasva mām

What then (need be said of) holy Brāhmaṇas and royal saints who are (my) devotees? Coming to this transient unhappy world, worship me.


मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥

manmanā bhava madbhakto madyājī māṃ namaskuru
māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ

(Place your) mind on me, become my devotee, my worshipper reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me.


श्रीभगवानुवाच।
भूय एव महाबाहो शृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥

śrībhagavānuvāca
bhūya eva mahābāho śṛṇu me paramaṃ vacaḥ
yatte.ahaṃ prīyamāṇāya vakṣyāmi hitakāmyayā

Yet again O you of mighty arms! listen to my excellent words which out of a wish for your welfare I speak to you who are delighted (with them).


न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥

na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ
ahamādirhi devānāṃ maharṣīṇāṃ ca sarvaśaḥ

Not the multitudes of gods, nor the great sages know my source for I am in every way the origin of the gods and great sages. Of (all) mortals he who knows me to be unborn without beginning


यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥

yo māmajamanādiṃ ca vetti lokamaheśvaram
asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate

the great lord of the world being free from delusion is released from all sins. Intelligence knowledge freedom from delusion


बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥

buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ
sukhaṃ duḥkhaṃ bhavo.abhāvo bhayaṃ cābhayameva ca

forgiveness truth restraint of the senses tranquillity pleasure pain


अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥

ahiṃsā samatā tuṣṭistapo dānaṃ yaśo.ayaśaḥ
bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ

birth death fear and also security harmlessness equability


महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥

maharṣayaḥ sapta pūrve catvāro manavastathā
madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ

contentment penance, (making) gifts glory disgrace all these different tempers of living beings are from me alone. The seven great sages and likewise the four ancient Manus whose descendants are (all) these people in the world were all born from my mind, (partaking) of my powers.


एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥

etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ
so.avikampena yogena yujyate nātra saṃśayaḥ

Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision of this (there is) no doubt.


अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥

ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ

The wise, full of love, worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me offering (their) lives to me


मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥

maccittā madgataprāṇā bodhayantaḥ parasparam
kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca

instructing each other and speaking about me


तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥

teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam
dadāmi buddhiyogaṃ taṃ yena māmupayānti te

they are always contented and happy. To these who are constantly devoted and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts


तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥

teṣāmevānukampārthamahamajñānajaṃ tamaḥ
nāśayāmyātmabhāvastho jñānadīpena bhāsvatā

I destroy with the brilliant lamp of knowledge the darkness born of ignorance in such (men) only out of compassion for them.


अर्जुन उवाच।
परं ब्रह्म परं धाम पवित्रं परमं भवान्।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥

arjuna uvāca
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān
puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum

You are the supreme Brahman , the supreme goal, the holiest of the holy.


आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥

āhustvāmṛṣayaḥ sarve devarṣirnāradastathā
asito devalo vyāsaḥ svayaṃ caiva bravīṣi me

All sages as well as the divine sage Nārada Asita Devala and Vyāsa call you the eternal being divine the first god the unborn the all-pervading. And so too


सर्वमेतदृतं मन्ये यन्मां वदसि केशव।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥

sarvametadṛtaṃ manye yanmāṃ vadasi keśava
na hi te bhagavanvyaktiṃ vidurdevā na dānavāḥ

you tell me yourself O Kesava! I believe all this that you tell me (to be) true for, O lord! neither the gods nor demons understand your manifestation.


स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम।
भूतभावन भूतेश देवदेव जगत्पते ॥

svayamevātmanātmānaṃ vettha tvaṃ puruṣottama
bhūtabhāvana bhūteśa devadeva jagatpate

You only know your self by your self. O best of beings! creator of all things! lord of all things! god of gods! lord of the universe! be pleased to declare without


वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥

vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ
yābhirvibhūtibhirlokānimāṃstvaṃ vyāpya tiṣṭhasi

exception your divine emanations by which emanations you stand pervading all these worlds.


कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥

kathaṃ vidyāmahaṃ yogiṃstvāṃ sadā paricintayan
keṣu keṣu ca bhāveṣu cintyo.asi bhagavanmayā

How shall I know you, O you of mystic power! always meditating on you? And in what various entities, O lord! should I meditate on you?


विस्तरेणात्मनो योगं विभूतिं च जनार्दन।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥

vistareṇātmano yogaṃ vibhūtiṃ ca janārdana
bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me.amṛtam

Again, O Ganārdana! do you yourself declare your powers and emanations because hearing this nectar, I (still) feel no satiety.


श्रीभगवानुवाच।
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥

śrībhagavānuvāca
hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ
prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me

Well then, O best of Kauravas! I will state to you my own divine emanations but (only) the chief (ones), for there is no end to the extent of my (emanations).


अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥

ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ
ahamādiśca madhyaṃ ca bhūtānāmanta eva ca

I am the self, O Guḍākesa! seated in the hearts of all beings. I am the beginning and the middle and the end also of all beings.


आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥

ādityānāmahaṃ viṣṇurjyotiṣāṃ raviraṃśumān
marīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī

I am Viṣṇu among the Ādityas , the beaming sun among the shining (bodies) I am Marīci among the Maruts , and the moon among the lunar mansions.


वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥

vedānāṃ sāmavedo.asmi devānāmasmi vāsavaḥ
indriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā

Among the Vedas , I am the Sāma - veda . I am Indra among the gods. And I am mind among the senses.


रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥

rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām
vasūnāṃ pāvakaścāsmi meruḥ śikhariṇāmaham

I am consciousness in (living) beings. And I am Śaṅkara among the Rudras the lord of wealth among Yakṣas and Rakṣases. And I am fire among the Vasus and Meru among the high-topped (mountains). And know me


पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥

purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim
senānīnāmahaṃ skandaḥ sarasāmasmi sāgaraḥ

O Arjuna ! to be Bṛhaspati the chief among domestic priests. I am Skanda among generals. I am the ocean among reservoirs of water.


महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥

maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram
yajñānāṃ japayajño.asmi sthāvarāṇāṃ himālayaḥ

I am Bhṛgu among the great sages. I am the single syllable (Om) among words. Among sacrifices I am the Japa sacrifice the Himālaya among the firmly-fixed (mountains)


अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥

aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ
gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ

the Aśvattha among all trees, and Nārada among divine sages Citraratha among the heavenly choristers, the sage Kapila among the Siddhas .


उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥

uccaiḥśravasamaśvānāṃ viddhi māmamṛtodbhavam
airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam

Among horses know me to be Uccaiśśravas, brought forth by (the labours for) the nectar and Airāvata among the great elephants, and the ruler. of men among men.


आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥

āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk
prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ

I am the thunderbolt among weapons, the wish-giving (cow) among cows. And I am love which generates. Among serpents I am Vāsuki.


अनन्तश्चास्मि नागानां वरुणो यादसामहम्।
पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥

anantaścāsmi nāgānāṃ varuṇo yādasāmaham
pitṝṇāmaryamā cāsmi yamaḥ saṃyamatāmaham

Among Nāga snakes I am Ananta I am Varuṇa among aquatic beings. And I am Aryaman among the manes, and Yama among rulers. Among demons, too, I am Pralhāda.


प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥

prahlādaścāsmi daityānāṃ kālaḥ kalayatāmaham
mṛgāṇāṃ ca mṛgendro.ahaṃ vainateyaśca pakṣiṇām

I am the king of death ( Kāla , time) among those that count. Among beasts I am the lord of beasts, and the son of Vinatā among birds.


पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥

pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham
jhaṣāṇāṃ makaraścāsmi srotasāmasmi jāhnavī

I am the wind among those that blow. I am Rāma among those that wield weapons. Among fishes I am Makara and among streams the Jāhnavī. Of created things I am the beginning and the end and the middle also


सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥

sargāṇāmādirantaśca madhyaṃ caivāhamarjuna
adhyātmavidyā vidyānāṃ vādaḥ pravadatāmaham

O Arjuna! Among sciences I am the science of the Adhyātma and I am the argument of controversialists.


अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥

akṣarāṇāmakāro.asmi dvandvaḥ sāmāsikasya ca
ahamevākṣayaḥ kālo dhātāhaṃ viśvatomukhaḥ

Among letters I am the letter A, and among the group of compounds the copulative compound. I myself am time inexhaustible, and I the creator whose faces are in all directions.


मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥

mṛtyuḥ sarvaharaścāhamudbhavaśca bhaviṣyatām
kīrtiḥ śrīrvākca nārīṇāṃ smṛtirmedhā dhṛtiḥ kṣamā

I am death who seizes all, and the source of what is to be. And among females, fame, fortune, speech, memory, intellect, courage. forgiveness.


बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥

bṛhatsāma tathā sāmnāṃ gāyatrī chandasāmaham
māsānāṃ mārgaśīrṣo.ahamṛtūnāṃ kusumākaraḥ

Likewise among Sāman hymns, I am the Bṛhat-sāman, and I the Gāyatrī among metres. I am Mārgaśīrṣa among the months, the spring among the seasons


द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥

dyūtaṃ chalayatāmasmi tejastejasvināmaham
jayo.asmi vyavasāyo.asmi sattvaṃ sattvavatāmaham

of cheats, I am the game of dice I am the glory of the glorious, I am victory, I am industry, I am the goodness of the good.


वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥

vṛṣṇīnāṃ vāsudevo.asmi pāṇḍavānāṃ dhanañjayaḥ
munīnāmapyahaṃ vyāsaḥ kavīnāmuśanā kaviḥ

I am Vāsudeva among the descendants of Vṛṣṇi, and Arjuna among the Pāṇḍavas . Among sages also, I am Vyāsa and among the discerning ones, I am the discerning Uśanas.


दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥

daṇḍo damayatāmasmi nītirasmi jigīṣatām
maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatāmaham

I am the rod of those that restrain, and the policy of those that desire victory. I am silence respecting secrets.


यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥

yaccāpi sarvabhūtānāṃ bījaṃ tadahamarjuna
na tadasti vinā yatsyānmayā bhūtaṃ carācaram

I am the knowledge of those that have knowledge And, O Arjuna! I am also that which is the seed of all things. There is nothing movable or immovable which can exist without me.


नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥

nānto.asti mama divyānāṃ vibhūtīnāṃ parantapa
eṣa tūddeśataḥ prokto vibhūtervistaro mayā

O terror of your foes! there is no end to my divine emanations.


यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥

yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā
tattadevāvagaccha tvaṃ mama tejoṃśasambhavam

Here I have declared the extent of (those) emanations only in part. Whatever thing (there is) of power or glorious or splendid know all that to be produced from portions of my energy. Or rather


अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥

athavā bahunaitena kiṃ jñātena tavārjuna
viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat

O Arjuna! what have you to do knowing all this at large? I stand supporting all this by (but) a single portion (of myself).


अर्जुन उवाच।
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥

arjuna uvāca
madanugrahāya paramaṃ guhyamadhyātmasaṃjñitam
yattvayoktaṃ vacastena moho.ayaṃ vigato mama

In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul, which you have spoken for my welfare this delusion of mine is gone away.


भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥

bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam

O you whose eyes are like lotus leaves! I have heard from you at large about the production and dissolution of things, and also about your inexhaustible greatness. O highest lord! what you have said about yourself is so.


एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥

evametadyathāttha tvamātmānaṃ parameśvara
draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama

I wish, O best of beings! to see your divine form. If


मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥

manyase yadi tacchakyaṃ mayā draṣṭumiti prabho
yogeśvara tato me tvaṃ darśayātmānamavyayam

O lord! you think that it is possible for me to look upon it then O lord of the possessors of mystic power! show your inexhaustible form to me.


श्रीभगवानुवाच।
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥

śrībhagavānuvāca
paśya me pārtha rūpāṇi śataśo.atha sahasraśaḥ
nānāvidhāni divyāni nānāvarṇākṛtīni ca

In hundreds and in thousands see my forms, O son of Pṛthā! various, divine, and of various colours and shapes.


पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥

paśyādityānvasūnrudrānaśvinau marutastathā
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata

See the Ādityas , Vasus , Rudras , the two Aśvins , and Maruts likewise. And O descendant of Bharata! see wonders, in numbers, unseen before. Within my body


इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥

ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram
mama dehe guḍākeśa yaccānyad draṣṭumicchasi

O Guḍākesa! see to-day the whole universe


न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥

na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā
divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram

including (everything) movable and immovable, (all) in one and whatever else you wish to see. But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power.


सञ्जय उवाच।
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥

sañjaya uvāca
evamuktvā tato rājanmahāyogeśvaro hariḥ
darśayāmāsa pārthāya paramaṃ rūpamaiśvaram


अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥

the great lord of the possessors of mystic power then showed to the son of Pṛthā. his supreme divine form having many mouths and eyes having (within it) many wonderful sights having many celestial ornaments having many celestial weapons held erect


दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥

divyamālyāmbaradharaṃ divyagandhānulepanam
sarvāścaryamayaṃ devamanantaṃ viśvatomukham

wearing celestial flowers and vestments having an anointment of celestial perfumes full of every wonder the infinite deity with faces in all directions.


दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥

divi sūryasahasrasya bhavedyugapadutthitā
yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ

If in the heavens, the lustre of a thousand suns burst forth all at once, that would be like the lustre of that mighty one.


तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥

tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā
apaśyaddevadevasya śarīre pāṇḍavastadā

There the son of Pāṇḍu then observed in the body of the god of gods the whole universe (all) in one, and divided into numerous (divisions).


ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥

tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ
praṇamya śirasā devaṃ kṛtāñjalirabhāṣata

Then Dhanañjaya filled with amazement, and with hair standing on end, bowed his head before the god, and spoke with joined hands.


अर्जुन उवाच।
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान्।
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ॥

arjuna uvāca
paśyāmi devāṃstava deva dehe sarvāṃstathā bhūtaviśeṣasaṅghān
brahmāṇamīśaṃ kamalāsanasthaṃ ṛṣīṃśca sarvānuragāṃśca divyān

O god! I see within your body the gods, as also all the groups of various beings and the lord Brahman seated on (his) lotus seat, and all the sages and celestial snakes.


अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम्।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ॥

anekabāhūdaravaktranetraṃ paśyāmi tvāṃ sarvato.anantarūpam
nāntaṃ na madhyaṃ na punastavādiṃ paśyāmi viśveśvara viśvarūpa

I see you, who are of countless forms, possessed of many arms, stomachs, mouths, and eyes on all sides. And, O lord of the universe! O you of all forms!


किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम्।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम् ॥

kirīṭinaṃ gadinaṃ cakriṇaṃ ca tejorāśiṃ sarvato dīptimantam
paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārkadyutimaprameyam

I do not see your end or middle or beginning. I see you bearing a coronet and a mace and a discus—a mass of glory brilliant on all sides difficult to look at having on all sides the effulgence of a blazing fire or sun and indefinable.


त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम्।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ॥

tvamakṣaraṃ paramaṃ veditavyaṃ tvamasya viśvasya paraṃ nidhānam
tvamavyayaḥ śāśvatadharmagoptā sanātanastvaṃ puruṣo mato me

You are indestructible, the supreme one to be known. You are the highest support of this universe. You are the inexhaustible protector of everlasting piety. I believe you to be the eternal being.


अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् ॥

anādimadhyāntamanantavīryam anantabāhuṃ śaśisūryanetram
paśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamidaṃ tapantam

I see you void of beginning middle end—of infinite power of unnumbered arms having the sun and moon for eyes having a mouth like a blazing fire


द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन् ॥

dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ
dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman

and heating the universe with your radiance. For this space between heaven and earth and all the quarters are pervaded by you alone. Looking at this wonderful and terrible form of yours, O high-souled one! the three worlds are affrighted. For here these groups of gods are entering into you.


अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥

amī hi tvāṃ surasaṅghā viśanti kecidbhītāḥ prāñjalayo gṛṇanti
svastītyuktvā maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ

Some being afraid are praying with joined hands, and the groups of great sages and Siddhas are saying 'Welfare!' and praising you with abundant (hymns) of praise.


रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥

rudrādityā vasavo ye ca sādhyā viśve.aśvinau marutaścoṣmapāśca
gandharvayakṣāsurasiddhasaṅghā vīkṣante tvāṃ vismitāścaiva sarve

The Rudras and Ādityas the Vasus the Sādhyas the Viśvas the two Aśvins the Maruts and the Ushmapas and the groups of Gandharvas Yakṣas demons and Siddhas are all looking at you amazed. Seeing your mighty form


रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम्।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥

rūpaṃ mahatte bahuvaktranetraṃ mahābāho bahubāhūrupādam
bahūdaraṃ bahudaṃṣṭrākarālaṃ dṛṣṭvā lokāḥ pravyathitāstathāham

with many mouths and eyes with many arms thighs and feet with many stomachs and fearful with many jaws all people and I likewise are much alarmed O you of mighty arms!


नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम्।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो ॥

nabhaḥspṛśaṃ dīptamanekavarṇaṃ vyāttānanaṃ dīptaviśālanetram
dṛṣṭvā hi tvāṃ pravyathitāntarātmā dhṛtiṃ na vindāmi śamaṃ ca viṣṇo

Seeing you O Viṣṇu ! touching the skies radiant possessed of many hues with a gaping mouth and with large blazing eyes I am much alarmed in my inmost self and feel no courage


दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ॥

daṃṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni
diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa

no tranquillity. And seeing your mouths terrible by the jaws and resembling the fire of destruction I cannot recognise the (various) directions I feel no comfort. Be gracious O lord of gods! who pervadest the universe. And all these sons of Dhṛtarāṣṭra together with all the bands of kings


अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ॥

amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipālasaṅghaiḥ
bhīṣmo droṇaḥ sūtaputrastathāsau sahāsmadīyairapi yodhamukhyaiḥ

and Bhīṣma and Droṇa and this charioteer's son likewise together with our principal warriors also


वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥

vaktrāṇi te tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni
kecidvilagnā daśanāntareṣu sandṛśyante cūrṇitairuttamāṅgaiḥ

are rapidly entering your mouths fearful and horrific by (reason of your) jaws. And some with their heads smashed are seen (to be) stuck in the spaces between the teeth. As the many rapid currents of a river's waters run towards the sea alone


यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति ॥

yathā nadīnāṃ bahavo.ambuvegāḥ samudramevābhimukhā dravanti
tathā tavāmī naralokavīrā viśanti vaktrāṇyabhivijvalanti

so do these heroes of the human world enter your mouths blazing all round. As butterflies with increased velocity


यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोकास्-
तवापि वक्त्राणि समृद्धवेगाः ॥

yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ
tathaiva nāśāya viśanti lokāsa- tavāpi vaktrāṇi samṛddhavegāḥ

enter a blazing fire to their destruction


लेलिह्यसे ग्रसमानः समन्ताल्-
लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो ॥

lelihyase grasamānaḥ samantāl- lokānsamagrānvadanairjvaladbhiḥ
tejobhirāpūrya jagatsamagraṃ bhāsastavogrāḥ pratapanti viṣṇo

so too do these people enter your mouths with increased velocity (only) to their destruction. Swallowing all these people, you are licking them over and over again from all sides, with your blazing mouths. Your fierce splendours, O Viṣṇu! filling the whole universe with (their) effulgence, are heating it.


आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ॥

ākhyāhi me ko bhavānugrarūpo namo.astu te devavara prasīda
vijñātumicchāmi bhavantamādyaṃ na hi prajānāmi tava pravṛttim

Tell me who you are in this fierce form. Salutations be to thee, O chief of the gods! Be gracious. I wish to know you, the primeval, one, for I do not understand your actions.


श्रीभगवानुवाच।
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥

śrībhagavānuvāca
kālo.asmi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ
ṛte.api tvāṃ na bhaviṣyanti sarve ye.avasthitāḥ pratyanīkeṣu yodhāḥ

I am death, the destroyer of the worlds, fully developed, and I am now active about the overthrow of the worlds. Even without you, the warriors standing in the adverse hosts, shall all cease to be.


तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥

tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham
mayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin

Therefore, be up, obtain glory, and vanquishing (your) foes, enjoy a prosperous kingdom. All these have been already killed by me.


द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥

droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyānapi yodhavīrān
mayā hatāṃstvaṃ jahi mavyathiṣṭhā yudhyasva jetāsi raṇe sapatnān

Be only the instrument, O Savyasācin! Droṇa, and Bhīṣma, and Jayadratha, and Karṇa , and likewise other valiant warriors also, whom I have killed, do you kill. Be not alarmed. Do fight. And in the battle you will conquer your foes.


सञ्जय उवाच।
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥

sañjaya uvāca
etacchrutvā vacanaṃ keśavasya kṛtāñjalirvepamānaḥ kirīṭī
namaskṛtvā bhūya evāha kṛṣṇaṃ sagadgadaṃ bhītabhītaḥ praṇamya

Hearing these words of Kesava, the wearer of the coronet, trembling, and with joined hands, bowed down and sorely afraid, and with throat choked up, he again spoke to Kṛṣṇa after saluting him.


अर्जुन उवाच।
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥

arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca
rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ

It is quite proper O Hṛṣīkeśa! that the universe is delighted and charmed by your renown that the demons run away affrighted in all directions


कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत् ॥

kasmācca te na nameranmahātman garīyase brahmaṇo.apyādikartre
ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat

and that all the assemblages of Siddhas bow down,(to you). And why O high-souled one! should they not bow down to you (who are) greater than Brahman and first cause? O infinite lord of gods! O you pervading the universe! you are the indestructible, that which is, that which is not, and what is beyond them.


त्वमादिदेवः पुरुषः पुराणस्-
त्वमस्य विश्वस्य परं निधानम्।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ॥

tvamādidevaḥ puruṣaḥ purāṇasa- tvamasya viśvasya paraṃ nidhānam
vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa

You are the primal god, the ancient being, you are the highest support of this universe. You are that which has knowledge, that which is the object of knowledge, you are the highest goal. By you is this universe pervaded., O you of infinite forms!


वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ॥

vāyuryamo.agnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitāmahaśca
namo namaste.astu sahasrakṛtvaḥ punaśca bhūyo.api namo namaste

You are the wind, Yama , fire, Varuṇa, the moon, you Prajāpati, and the great grandsire. Obeisance be to thee a thousand times, and again and again obeisance to thee! In front and from behind obeisance to thee!


नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः ॥

namaḥ purastādatha pṛṣṭhataste namo.astu te sarvata eva sarva
anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato.asi sarvaḥ

Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory you pervade all, and therefore you are all!


सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ॥

sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi

Whatever I have said contemptuously,—for instance, 'O Kṛṣṇa!' 'O Yādava !' 'O friend!'—thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously


यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥

yaccāvahāsārthamasatkṛto.asi vihāraśayyāsanabhojaneṣu
eko.athavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam

and whatever disrespect I have shown you for purposes of merriment on (occasions of) play sleep dinner or sitting (together) whether alone or in the presence (of friends),—for all that O undegraded one! I ask pardon of you who are indefinable.


पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान्।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥

pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān
na tvatsamo.astyabhyadhikaḥ kuto.anyo lokatraye.apyapratimaprabhāva

You are the father of the world-movable and immovable,—you its great and venerable master there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds?


तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम्।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम् ॥

tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam
piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum

Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved.


अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास ॥

adṛṣṭapūrvaṃ hṛṣito.asmi dṛṣṭvā bhayena ca pravyathitaṃ mano me
tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa

I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe!


किरीटिनं गदिनं चक्रहस्तं
इच्छामि त्वां द्रष्टुमहं तथैव।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते ॥

kirīṭinaṃ gadinaṃ cakrahastaṃ icchāmi tvāṃ draṣṭumahaṃ tathaiva
tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte

I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before). O you of thousand arms! O you of all forms! assume that same four-handed form.


श्रीभगवानुवाच।
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात्।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ॥

śrībhagavānuvāca
mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt
tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam

O Arjuna ! being pleased (with you) I have by my own mystic power shown you this supreme form full of glory universal infinite primeval


न वेदयज्ञाध्ययनैर्न दानैर्-
न च क्रियाभिर्न तपोभिरुग्रैः।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥

na vedayajñādhyayanairna dānaira- na ca kriyābhirna tapobhirugraiḥ
evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra

and which has not been seen before by any one else but you O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas or of sacrifices nor by gifts nor by actions nor by fierce penances.


मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम्।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ॥

mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam
vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya

Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine.


सञ्जय उवाच।
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ॥

sañjaya uvāca
ityarjunaṃ vāsudevastathoktvā svakaṃ rūpaṃ darśayāmāsa bhūyaḥ
āśvāsayāmāsa ca bhītamenaṃ bhūtvā punaḥ saumyavapurmahātmā

Having thus spoken to Arjuna, Vāsudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted.


अर्जुन उवाच।
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥

arjuna uvāca
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana
idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ

O Janardana ! seeing this mild, human form of yours, I am new in my right mind, and have come to my normal state. Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen


श्रीभगवानुवाच।
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥

śrībhagavānuvāca
sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama
devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ

as you have seen me by (means of) the Vedas not by penance


नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥

nāhaṃ vedairna tapasā na dānena na cejyayā
śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā


भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥

bhaktyā tvananyayā śakya ahamevaṃvidho.arjuna
jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa

nor yet by sacrifice. But O Arjuna! by devotion to me exclusively I can in this form be truly known seen


मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥

matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava

and assimilated with O terror of your foes! He who performs acts for (propitiating) me to whom I am the highest (object) who is my devotee who is free from attachment and who has no enmity towards any being he O son of Pāṇḍu! comes to me.


अर्जुन उवाच।
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥

arjuna uvāca
evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate
ye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ

Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which best know devotion? Those who being constantly devoted and possessed of the highest faith


श्रीभगवानुवाच।
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेताः ते मे युक्ततमा मताः ॥

śrībhagavānuvāca
mayyāveśya mano ye māṃ nityayuktā upāsate
śraddhayā parayopetāḥ te me yuktatamā matāḥ


ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ॥

ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate
sarvatragamacintyañca kūṭasthamacalandhruvam

are deemed by me to be the most devoted. But those who restraining the (whole) group of the senses


सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥

sanniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ
te prāpnuvanti māmeva sarvabhūtahite ratāḥ

and with a mind at all times equable meditate on the indescribable indestructible unperceived (principle) which is all-pervading unthinkable indifferent


क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥

kleśo.adhikatarasteṣāmavyaktāsaktacetasām
avyaktā hi gatirduḥkhaṃ dehavadbhiravāpyate

immovable and constant they intent on the good of all beings necessarily attain to me. For those whose minds are attached to the unperceived the trouble is much greater. Because the unperceived goal is obtained by embodied (beings) with difficulty. As to those however O son of Pṛthā! who dedicating all their actions to me and (holding) me as their highest (goal)


ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्परः।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥

ye tu sarvāṇi karmāṇi mayi saṃnyasya matparaḥ
ananyenaiva yogena māṃ dhyāyanta upāsate


तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥

teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt
bhavāmi nacirātpārtha mayyāveśitacetasām

meditating on me with a devotion towards none besides me and whose minds are fixed on me I Without delay come forward as their deliverer from the ocean of this world of death.


मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥

mayyeva mana ādhatsva mayi buddhiṃ niveśaya
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ


अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥

atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram
abhyāsayogena tato māmicchāptuṃ dhanañjaya

fix your understanding on me. In me you will dwell hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me then


अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥

abhyāse.apyasamartho.asi matkarmaparamo bhava
madarthamapi karmāṇi kurvansiddhimavāpsyasi

O Dhanañjaya ! endeavour to obtain me by the abstraction of mind (resulting) from continuous meditation. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will attain perfection.


अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥

athaitadapyaśakto.asi kartuṃ madyogamāśritaḥ
sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān


श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥

śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate
dhyānātkarmaphalatyāgastyāgācchāntiranantaram

then resort to devotion to me and with self-restraint abandon all fruit of action. For knowledge is better than continuous meditation concentration is esteemed higher than knowledge and the abandonment of fruit of action than concentration from (that) abandonment tranquillity soon (results). That devotee of mine


अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥

adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca
nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī

who hates no being who is friendly and compassionate who is free from egoism and from (the idea that this or that is) mine to whom happiness and misery are alike who is forgiving


सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥

santuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ
mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ

contented constantly devoted self-restrained and firm in his determinations and whose mind and understanding are devoted to me he is dear to me.


यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥

yasmānnodvijate loko lokānnodvijate ca yaḥ
harṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ

He through whom the world is not agitated and who is not agitated by the world who is free from joy and anger and fear and agitation he too is dear to me. That devotee of mine


अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥

anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ
sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ

who is unconcerned pure assiduous impartial free from distress who abandons all actions (for fruit) he is dear to me.


यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥

yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
śubhāśubhaparityāgī bhaktimānyaḥ sa me priyaḥ


समः शत्रौ च मित्रे च तथा मानापमानयोः।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ
śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ

who feels no joy and no aversion who does not grieve and does not desire who abandons (both what is) agreeable and (what is) disagreeable he is dear to me. He who is alike to friend and foe as also in honour and dishonour


तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित्।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥

tulyanindāstutirmaunī santuṣṭo yena kenacit
aniketaḥ sthiramatirbhaktimānme priyo naraḥ

who is alike in cold and heat pleasure and pain who is free from attachments to whom praise and blame are alike who is taciturn and contented with anything whatever (that comes) who is homeless and of a steady mind and full of devotion that man is dear to me. But those devotees who


ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥

ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate
śraddadhānā matparamā bhaktāste.atīva me priyāḥ

imbued with faith and (regarding) me as their highest (goal) resort to this holy (means for attaining) immortality as stated they are extremely dear to me.


श्रीभगवानुवाच।
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥

śrībhagavānuvāca
idaṃ śarīraṃ kaunteya kṣetramityabhidhīyate
etadyo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ

Some editions count an opening question by Arjuna as 13.1, producing 701 verses. This 700-verse edition records it as an unnumbered prelude.

अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव

arjuna uvāca .
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñameva ca .
etadveditumicchāmi jñānaṃ jñeyaṃ ca keśava


क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama

and the learned call him who knows it the Kṣetrajña.. And know me also O descendant of Bharata! to be the Kṣetrajña in all Kṣetras . The knowledge of Kṣetra and Kṣetrajña is deemed by me (to be real) knowledge. Now hear from me in brief what that Kṣetra (is)


तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥

tatkṣetraṃ yacca yādṛkca yadvikāri yataśca yat
sa ca yo yatprabhāvaśca tatsamāsena me śṛṇu

what (it is) like what changes (it undergoes) and whence (it comes) and what is he


ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥

ṛṣibhirbahudhā gītaṃ chandobhirvividhaiḥ pṛthak
brahmasūtrapadaiścaiva hetumadbhirviniścitaiḥ

and what his powers, (all which) is sung in various ways by sages in numerous hymns distinctly and in well-settled texts full of argument giving indications or full instruction about the Brahman . The great elements


महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥

mahābhūtānyahaṃkāro buddhiravyaktameva ca
indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ

egoism the understanding the unperceived also the ten senses and the one and the five objects of sense


इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ
etatkṣetraṃ samāsena savikāramudāhṛtam


अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥

amānitvamadambhitvamahiṃsā kṣāntirārjavam
ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ

consciousness courage thus in brief has been declared the Kṣetra with changes.


इन्द्रियार्थेषु वैराग्यमनहंकार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥

indriyārtheṣu vairāgyamanahaṃkāra eva ca
janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam

Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism perception of the misery and evil of birth, death, old age, and disease


असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥

asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu

absence of attachment, absence of self-identifying regard for son, wife, home, and so forth and constant equability on the approach of (both what is) agreeable and (what is) disagreeable


मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥

mayi cānanyayogena bhaktiravyabhicāriṇī
viviktadeśasevitvamaratirjanasaṃsadi

unswerving devotion to me, without meditation on any one else resorting to clean places distaste for assemblages of men


अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
etajjñānamiti proktamajñānaṃ yadato.anyathā

constancy in knowledge of the relation of the individual self to the supreme perception of the object of knowledge of the truth this is called knowledge that is ignorance which is opposed to this.


ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥

jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute
anādi matparaṃ brahma na sattannāsaducyate

I will declare that which is the object of knowledge, knowing which, one reaches immortality the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent.


सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādaṃ tatsarvato.akṣiśiromukham
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati

It has hands and feet on all sides it has eyes heads


सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca

and faces on all sides it has ears on all sides it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities.


बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥

bahirantaśca bhūtānāmacaraṃ carameva ca
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat

It is within all things and without them it is movable and also immovable it is unknowable through (its) subtlety it stands afar and near.


अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥

avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam
bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca

Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies)


ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥

jyotiṣāmapi tajjyotistamasaḥ paramucyate
jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam

it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all.


इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥

iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ
madbhakta etadvijñāya madbhāvāyopapadyate

Thus in brief have Kṣetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.


प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥

prakṛtiṃ puruṣaṃ caiva viddhyanādi ubhāvapi
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān

Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature.


कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate

Nature is said to be the origin of the capacity of working (residing) in the body and the senses and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined


पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān
kāraṇaṃ guṇasaṅgo.asya sadasadyonijanmasu

enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities.


उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpyukto dehe.asminpuruṣaḥ paraḥ

The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also.


य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
sarvathā vartamāno.api na sa bhūyo.abhijāyate

He who thus knows nature and spirit, together with the qualities, is not born again, however living.


ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥

dhyānenātmani paśyanti kecidātmānamātmanā
anye sāṅkhyena yogena karmayogena cāpare

Some by concentration see the self in the self by the self others by the Sāṅkya- yoga and others still by the Karma-yoga


अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥

anye tvevamajānantaḥ śrutvānyebhya upāsate
te.api cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ

others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death.


यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥

yāvatsañjāyate kiñcitsattvaṃ sthāvarajaṅgamam
kṣetrakṣetrajñasaṃyogāttadviddhi bharatarṣabha

Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kṣetra and Kṣetrajña, O chief of the descendants of Bharata!


समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥

samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati

He sees (truly) who sees the supreme lord abiding alike in all entities


समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥

samaṃ paśyanhi sarvatra samavasthitamīśvaram
na hinastyātmanātmānaṃ tato yāti parāṃ gatim

and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike does not destroy himselfby himself and then reaches the highest goal.


प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥

prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
yaḥ paśyati tathātmānamakartāraṃ sa paśyati

He sees (truly) who sees (all) actions (to be) in every way done by nature alone and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one and (all as) emanating from that


यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥

yadā bhūtapṛthagbhāvamekasthamanupaśyati
tata eva ca vistāraṃ brahma sampadyate tadā


अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥

anāditvānnirguṇatvātparamātmāyamavyayaḥ
śarīrastho.api kaunteya na karoti na lipyate

This inexhaustible supreme self being without beginning and without qualities does not act


यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥

yathā sarvagataṃ saukṣmyādākāśaṃ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate


यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥

yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata

O son of Kuntī! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted so the self stationed in every body is not tainted. As the sun singly lights up all this world


क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥

kṣetrakṣetrajñayorevamantaraṃ jñānacakṣuṣā
bhūtaprakṛtimokṣaṃ ca ye viduryānti te param

so the Kṣetrajña O descendant of Bharata! lights up the whole Kṣetra. Those who, with the eye of knowledge, thus understand the difference between Kṣetra and Kṣetrajña, and the destruction of the nature of all entities, go to the supreme.


श्रीभगवानुवाच।
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥

śrībhagavānuvāca
paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam
yajjñātvā munayaḥ sarve parāṃ siddhimito gatāḥ

Again I will declare (to you) the highest knowledge the best of (all sorts of) knowledge


इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥

idaṃ jñānamupāśritya mama sādharmyamāgatāḥ
sarge.api nopajāyante pralaye na vyathanti ca

having learnt which all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe).


मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्।
सम्भवः सर्वभूतानां ततो भवति भारत ॥

mama yonirmahad brahma tasmingarbhaṃ dadhāmyaham
sambhavaḥ sarvabhūtānāṃ tato bhavati bhārata

The great Brahman is a womb for me in which I cast the seed. From that O descendant of Bharata! is the birth of all things. Of the bodies O son of Kuntī ! which are born from all wombs the (main) womb is the great Brahman


सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥

sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā


सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥

sattvaṃ rajastama iti guṇāḥ prakṛtisambhavāḥ
nibadhnanti mahābāho dehe dehinamavyayam

the giver of the seed. Goodness passion darkness these qualities born from nature O you of mighty arms! bind down the inexhaustible soul in the body. Of these


तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥

tatra sattvaṃ nirmalatvātprakāśakamanāmayam
sukhasaṅgena badhnāti jñānasaṅgena cānagha

goodness which in consequence of being untainted is enlightening and free from (all) misery binds the soul O sinless one! with the bond of pleasure and the bond of knowledge.


रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥

rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
tannibadhnāti kaunteya karmasaṅgena dehinam

Know that passion consists in being enamoured and is produced from craving and attachment. That O son of Kuntī! binds down the embodied (self) with the bond of action.


तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥

tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām
pramādālasyanidrābhistannibadhnāti bhārata

Darkness (you must) know to be born of ignorance it deludes all embodied (selfs). And that O descendant of Bharata! binds down (the self) with heedlessness indolence and sleep.


सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥

sattvaṃ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta

Goodness unites (the self) with pleasure passion, O descendant of Bharata! with action and darkness with heedlessness, after shrouding up knowledge.


रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥

rajastamaścābhibhūya sattvaṃ bhavati bhārata
rajaḥ sattvaṃ tamaścaiva tamaḥ sattvaṃ rajastathā

Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness and likewise darkness and goodness (being repressed) passion. When in this body at all portals light (that is to say) knowledge prevails then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed.


सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥

sarvadvāreṣu dehe.asminprakāśa upajāyate
jñānaṃ yadā tadā vidyādvivṛddhaṃ sattvamityuta


लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥

lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā
rajasyetāni jāyante vivṛddhe bharatarṣabha


अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥

aprakāśo.apravṛttiśca pramādo moha eva ca
tamasyetāni jāyante vivṛddhe kurunandana


यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥

yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt
tadottamavidāṃ lokānamalānpratipadyate

these are produced O descendant of Kuru ! when darkness is developed. When an embodied (self) encounters death while goodness is developed then he reaches the untainted worlds of those who know the highest.


रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥

rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
tathā pralīnastamasi mūḍhayoniṣu jāyate

Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant.


कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
rajasastu phalaṃ duḥkhamajñānaṃ tamasaḥ phalam

The fruit of meritorious action is said to be good, untainted


सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥

sattvātsañjāyate jñānaṃ rajaso lobha eva ca
pramādamohau tamaso bhavato.ajñānameva ca

while the fruit of passion is misery and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also.


ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥

ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ
jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ

Those who adhere to (the ways of) goodness go up the passionate remain in the middle while those of the qualities of darkness adhering to the ways of the lowest quality


नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥

nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
guṇebhyaśca paraṃ vetti madbhāvaṃ so.adhigacchati

go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action) and knows what is above the qualities


गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥

guṇānetānatītya trīndehī dehasamudbhavān
janmamṛtyujarāduḥkhairvimukto.amṛtamaśnute

he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery.


अर्जुन उवाच।
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥

arjuna uvāca
kairliṅgaistrīnguṇānetānatīto bhavati prabho
kimācāraḥ kathaṃ caitāṃstrīnguṇānativartate

What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? He is said to have transcended the qualities


श्रीभगवानुवाच।
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥

śrībhagavānuvāca
prakāśaṃ ca pravṛttiṃ ca mohameva ca pāṇḍava
na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati

O son of Pāndu! who is not averse to light and activity and delusion (when they) prevail and who does not desire (them when they) cease


उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥

udāsīnavadāsīno guṇairyo na vicālyate
guṇā vartanta ityevaṃ yo.avatiṣṭhati neṅgate

who sitting like one unconcerned is never perturbed by the qualities who remains steady and moves not, (thinking) merely that the qualities exist who is self-contained


समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥

samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ

to whom pain and pleasure are alike to whom a sod and a stone and gold are alike to whom what is agreeable and what is disagreeable are alike who has discernment to whom censure and praise of himself are alike


मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥

mānāpamānayostulyastulyo mitrāripakṣayoḥ
sarvārambhaparityāgī guṇātītaḥ sa ucyate

who is alike in honour and dishonour who is alike towards the sides of friends and foes and who abandons all action. And he who worships me with an unswerving devotion transcends these qualities


मां च योऽव्यभिचारेण भक्तियोगेन सेवते।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥

māṃ ca yo.avyabhicāreṇa bhaktiyogena sevate
sa guṇānsamatītyaitānbrahmabhūyāya kalpate

and becomes fit for (entrance into) the essence of the Brahman. For I am the embodiment of the Brahman


ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥

brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca

of indefeasible immortality of eternal piety and of unbroken happiness.


श्रीभगवानुवाच।
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥

śrībhagavānuvāca
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit

They say the inexhaustible Aśvattha has (its) roots above, (its) branches below the Chandas are its leaves. He who knows it knows the Vedas .


अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥

adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ
adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke

Upwards and downwards extend its branches which are enlarged by the qualities and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action.


न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा।
अश्वत्थमेनं सुविरूढमूलं
असङ्गशस्त्रेण दृढेन छित्त्वा ॥

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā
aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā

Its form is not thus known here nor (its) end nor beginning nor support. But having with the firm weapon of unconcern cut this Aśvattha whose roots are firmly fixed


ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये।
यतः प्रवृत्तिः प्रसृता पुराणी ॥

tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī

then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated.


निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्-
गच्छन्त्यमूढाः पदमव्ययं तत् ॥

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ
dvandvairvimuktāḥ sukhaduḥkhasaṃjñaira- gacchantyamūḍhāḥ padamavyayaṃ tat

Those who are free from pride and delusion who have overcome the evils of attachment who are constant in (contemplating) the relation of the supreme and individual self from whom desire has departed who are free from the pairs (of opposites) called pleasure and pain go undeluded to that imperishable seat.


न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥

na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ
yadgatvā na nivartante taddhāma paramaṃ mama

The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns.


ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati

An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth.


शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥

śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyurgandhānivāśayāt

Whenever the ruler (of the bodily frame) obtains or quits a body he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch


श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca
adhiṣṭhāya manaścāyaṃ viṣayānupasevate

and taste and smell and the mind he enjoys sensuous objects.


उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥

utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ

Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities they see, who have eyes of knowledge.


यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥

yatanto yoginaścainaṃ paśyantyātmanyavasthitam
yatanto.apyakṛtātmāno nainaṃ paśyantyacetasaḥ

Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined and who have no discernment do not perceive him even (after) making efforts.


यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥

yadādityagataṃ tejo jagadbhāsayate.akhilam
yaccandramasi yaccāgnau tattejo viddhi māmakam

Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire.


गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥

gāmāviśya ca bhūtāni dhārayāmyahamojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

Entering the earth, I by my power support all things and becoming the juicy moon, I nourish all herbs.


अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥

ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham


सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥

sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanañca
vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham

and dwelling in the bodies of (all) creatures and united with the upward and downward life-breaths cause digestion of the fourfold food. And I am placed in the heart of all from me (come) memory, knowledge, and their removal I alone am to be learnt from all the Vedas I am the author of the Vedāntas


द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥

dvāvimau puruṣau loke kṣaraścākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭastho.akṣara ucyate

and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another


उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥

uttamaḥ puruṣastvanyaḥ paramātmetyudhāhṛtaḥ
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ

called the highest self who as the inexhaustible lord pervading the three worlds


यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

yasmātkṣaramatīto.ahamakṣarādapi cottamaḥ
ato.asmi loke vedeca prathitaḥ puruṣottamaḥ

supports (them). And since I transcend the destructible and since I am higher also than the indestructible therefore am I celebrated in the world and in the Vedas as the best of beings.


यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत ॥

yo māmevamasammūḍho jānāti puruṣottamam
sa sarvavidbhajati māṃ sarvabhāvena bhārata

He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything.


इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥

iti guhyatamaṃ śāstramidamuktaṃ mayānagha
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata

Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment.


श्रीभगवानुवाच।
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥

śrībhagavānuvāca
abhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ
dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam

Freedom from fear purity of heart perseverance in (pursuit of) knowledge and abstraction of mind gifts self-restraint and sacrifice


अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥

ahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam

study of the Vedas penance straightforwardness harmlessness truth freedom from anger


तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥

tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā
bhavanti sampadaṃ daivīmabhijātasya bhārata

renunciation tranquillity freedom from the habit of backbiting compassion for (all) beings freedom from avarice gentleness


दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥

dambho darpo.abhimānaśca krodhaḥ pāruṣyameva ca
ajñānaṃ cābhijātasya pārtha sampadamāsurīm

modesty absence of vain activity noblemindedness forgiveness courage purity


दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥

daivī sampadvimokṣāya nibandhāyāsurī matā
mā śucaḥ sampadaṃ daivīmabhijāto.asi pāṇḍava

freedom from a desire to injure others absence of vanity, (these) O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pṛthā! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to godlike endowments.


द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥

dvau bhūtasargau loke.asmindaiva āsura eva ca
daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu

(There are) two classes of created beings in this world, the godlike and the demoniac the godlike (class) has been described at length now hear from me, O son of Pṛthā! about the demoniac.


प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥

pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate

Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them.


असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥

asatyamapratiṣṭhaṃ te jagadāhuranīśvaram
aparasparasambhūtaṃ kimanyatkāmahaitukam

They say the universe is devoid of truth devoid of fixed principle and devoid of a ruler produced by union (of male and female) caused by lust and nothing else.


एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥

etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno.alpabuddhayaḥ
prabhavantyugrakarmāṇaḥ kṣayāya jagato.ahitāḥ

Holding this view, (these) enemies of the world, of ruined selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world).


काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥

kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ
mohādgṛhītvāsadgrāhānpravartante.aśucivratāḥ

Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances.


चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः ॥

cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ
kāmopabhogaparamā etāvaditi niścitāḥ

Indulging in boundless thoughts ending with death given up to the enjoyment of objects of desire being resolved that that is all bound down by nets of hopes in hundreds


आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥

āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ
īhante kāmabhogārthamanyāyenārthasañcayān

given up to anger and desire they wish to obtain heaps of wealth unfairly for enjoying objects of desire.


इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥

idamadya mayā labdhamimaṃ prāpsye manoratham
idamastīdamapi me bhaviṣyati punardhanam

'This have I obtained to-day this wish I will obtain this wealth is mine and this also shall be mine


असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥

asau mayā hataḥ śatrurhaniṣye cāparānapi
īśvaro.ahamahaṃ bhogī siddho.ahaṃ balavānsukhī

this foe I have killed others too I will destroy I am lord, I am the enjoyer, I am perfect, strong, happy I have wealth I am of noble birth


आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥

āḍhyo.abhijanavānasmi ko.anyo.asti sadṛśo mayā
yakṣye dāsyāmi modiṣya ityajñānavimohitāḥ

who else is like me? I will sacrifice I will make gifts I will rejoice.' Thus deluded by ignorance


अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥

anekacittavibhrāntā mohajālasamāvṛtāḥ
prasaktāḥ kāmabhogeṣu patanti narake.aśucau

tossed about by numerous thoughts surrounded by the net of delusion and attached to the enjoyment of objects of desire they fall down into impure hell. Honoured (only) by themselves void of humility


आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥

ātmasambhāvitāḥ stabdhā dhanamānamadānvitāḥ
yajante nāmayajñaiste dambhenāvidhipūrvakam

and full of the pride and frenzy of wealth these calumniators (of the virtuous) perform sacrifices which are sacrifices only in name