9.15 Anye, others, giving up others forms of adoration; ca, verily; upasate, worship; mam, Me, God; yajantah, by adoring, glorifying; api, exclusively; jnana-yajnene ekatvena, through the sacrifice of the knowledge of oneness-knowledge of God itself being the sacrifice; and that knowledge consists in the realization of the highest truth that the supreme Brahman is verily one. Adoring with that (knowledge) they worship Me.
And some others Me prthaktvena, multifariously-in different forms as the sun, moon, etc. They worship (Me) by thinking that, Visnu who is God Himself exists in different forms as the sun etc.
Still others worship Me thinking that, that very God who is visvatomukhah, mulitiformed, who has His facr everywhere, i.e., who is the Cosmic Person; exists bahudha, variously. In numerous ways they worship Him, the Cosmic Person, who has His face everywhere.
'If they worship in numerous ways, how is it that they worship You alone?' Hence the Lord says:


9.16 Aham, I; am the kratuh, a kind of Vedic sacrifice; I Myself am the yajnah, sacrifice as prescribed by the Smrtis; further, I am svadha, the food that is offered to the manes; I am ausadham-by which word is meant the food that is eaten by all creatures. Or, svadha means food in general of all creatures, and ausadha means medicine for curing diseases. I am the mantra with which offering is made to manes and gods. I Myself am the ajyam, oblations; and I am agnih, the fire-I Myself am the fire into which the oblation is poured. And I am the hutam, act of offering.
Besides,


9.17 Asya, of this; jagatah, world; aham, I; am pita, the father; mata, the mother; dhata, ordainer, dispenser of the results of their actions to the creatures; (and the) pirtamahah, grand-father. I am the vedayam, knowable-that which has to be known; the pavitram, sanctifier; [Virtuous actions.] and the onkarah, syllable Om; eva ca, as also Rk, Sama and Yajus. [Brahman, which has to be known, is realizable through Om, regarding which fact the three Vedas are the authority. The ca (as also) is suggestive of the Atharva-veda.]
Moreover,


9.18 (I am) the gatih, fruit of actions; the bharta, nourisher; [The giver of the fruits of actions.] the prabhuh, Lord; the saksi, witness of all tha is done or not done by creatures; the nivasah, abode, where creatures live; the saranam, refuge, remover of sufferings of the afflicted who take shelter; the suhrt, friend, one who does a good turn without thought of reward; the prabhavah, origin of the world; the pralayah, end, the place into which the world merges. So also, (I am) the sthanam, foundation on which the world rests; the nidhanam, store, which is for future enjoyment of creatures; and the avyayam, imperishable; bijam, seed, the cause of growth of all things which germinate. The seed is imperishable because it continues so long as the world lasts. Indeed, nothing springs up without a seed. And since creation is noticed to be continuous, it is understood that the continuity of the seed never ends.
Further,


9.19 O Arjuna, aham, I, in the form of the sun; tapami, give heat through some intense rays. Through some rays utsrjami, I pour down; varsam, rain. Having poured down, again nigrhnami, I withdraw it through some rays-for eight months. Again I pour it down in the rainy season. I am eva ca, verily; the amrtam, nectar of the gods; and mrtyuh, death of the mortals. I Myself am sat, existence-the effect which has come into bneing in relation to its cause; and its opposite, asat, nonexistence. [Nonexistence: the cause which has not become manifest as the effect possessing name and form, It cannot be admitted that the effect has absolute existence, for the Upanisad says, 'All transformation has speech as it basis, and it is name only' (Ch.6. 1. 4). Nor can it be said that the cause has absolute non-existence, for there is the text,'৷৷.by what logic can the existent come verily out of nonexistence? But surely,৷৷.all this was Existence, one without a second' (op. cit. 6.2.2).] It is not that the Lord is Himself absolutely nonexistence; nor are effect and cause (absolutely) existence and nonexistent (respectively).
Those men of Knowledge who meditate of Me while worshpping Me according to the respective forms of sacrifices mentioned above-regardomg Me as one or multifirious, etc.-, they attain Me alone according to their conceptions.


9.20 Those, again, who are ignorant and desirous of pleasures, trai-vidyah, who are versed in the three Vedas, who know the Rk, Yajus and Sama Vedas; somapah, who are drinkers of Soma; and who, as a result of that very drinking of Soma, are puta-papah, purified of sin; prarthayante, pray for; the svargatim, heavenly goal, the attainment of heaven-heaven itself being the goal [Ast. adds this portion-svareva gatih, heaven itself being the goal.-Tr.]-; istva, by worshipping; mam, Me, existing in the forms of gods such as the Vasus and others; yajnaih, through sacrifices such as the Agnistoma etc. And asadya, having reached; surendra-lokam, the place (world) of the kind of gods, of Indra; (which is) punyam, the result of righteousness; te, they; asnanti, enjoy; divi, in heaven; the devyan, divine, heavenly, supernatural;; deva-bhogan, pleasures of gods.


9.21 Bhuktva, after having enjoyed; tam, that: visalam, vast; svargalokam, heavenly world; te, they; visanti, enter into; this martyalokam, human world; ksine, on the exhaustion; of their punye, merit. Evam, thus, indeed; anuprapannah, those who follow in the manner described; trai-dharmyam, [A variant reading is trayi-dharmam.-Tr.] the rites and duties prescribed in the three Vedas-merely the Vedic rites and duties; and are kama-kamah, desirous of pleasures; labhante, attain; only gata-agatam, the state of going and returning, but never that of independence. This is the meaning.


9.22 On the other hand, ye janah, those persons, the monks, who are desireless and fully illumined; who ananyah, becoming non-different (from Me), having realized the supreme Deity, Narayana, as their own Self; and cintayantah, becoming meditative; ['Having known that I, Vasudeva, am the Self of all, and there is nothing else besides Me'.] paryu-pasate mam, worship Me everywhere; ['They see Me the one, all-pervading, infinite Reality.'] tesam, for them; who have realized the supreme Truth, nitya-abhiyuktanam, who are ever attached (to Me); aham, I; vahami, arrange for; both yoga-kesamam, securing what they lack and preserving what they have. Yoga means making available what one does not have, and ksema means the protection of what one has got.
Since 'but the man of Knowledge is the very Self. (This is) My opinion' and 'he too is dear to Me' (7.17,18), therefore they have become My own Self as also dear. Does not the Lord surely arrange for securing what they lack and protecting what they have even in the case of other devotees? This is true. He does arrange for it. But the difference lies in this: Others who are devotees make their own efforts as well for their own sake, to arrange for securing what they lack and protecting what they have. On the contrary, those who have realized non-duality do not make any effrot to arrange for themselves the acisition of what they do not have and the preservation of what they have. Indeed, they desire nothing for themselves, in life or in death. They have taken refuge only in the Lord. Therefore the Lord Himself arranges to procure what they do not have and protect what they have got.
'If you Yourself are the other gods even, then do not their devotees too worship You alone?' 'Quite so!'


9.23 Api, even; ye, those who; anya-devata-bhaktah, being devoted to tother deities; and anvitah sraddhaya, endowed with faith; yajante, worship (them), te api, they also; O son of Kunti, yajanti, worship; mam, Me; eva, alone; (though) avidhi-purvakam, following the wrong method. Avidhi implies ignorance. So the idea is that they worship (Me) ignorantly.
'How it is that they worship (Me) ignorantly?' [i.e. the worshippers of other deities worship them knowingly, and hence, how can the estion of their ignorance arise?] This is being answered: Because-


9.24 As the Self of the deities (of the sacrifices), aham, I; hi, indeed; am the bhokta, enjoyer; ca eva, as also; the prabhuh, Lord; [The Lord: 'I being the indwelling Ruler of all.'] sarva-yajnanam, of all sacrifices enjoined by the Vedas and the Smrtis. A sacrifice is verily presided over by Me, for it has been said earlier, 'I Myself am the entity (called Visnu) that exists in the sacrifice in this body' (8.4). Tu, but; na abhi-jananti, they do not know; mam, Me as such; tattvena, in reality. And atah, therefore, by worshipping ignorantly; te, they; cyavanti, fall from the result of the sacrifice. ['Although they perform sacrifices with great diligence, still just because they do not know Me real nature and do not offer the fruits of their sacrifices to Me, they proceed to the worlds of the respective deities through the Southern Path (beginning with smoke; see 8.25). Then, after the exhaustion of the results of those sacrifices and the falling of the respective bodies (assumed in those worlds) they return to the human world for rembodiment.'-M.S. (See also 9.20-1.)]
The result of a sacrifice is inevitable even for those who worship ignorantly out of their devotion to other deities. How?


9.25 Deva-vratah, votaries of the gods, those whose religious observances [Making offerings and presents, circumambulation, bowing down, etc.] and devotion are directed to the gods; yanti, reach, go to; devan, the gods. Pitr-vratah, the votaries of the manes, those who are occupied with such rites as obseies etc., who are devoted to the manes; go pitrn, to the manes such as Agnisvatta and others. Bhutejyah, the Beings such as Vinayaka, the group of Sixteen (divine) Mothers, the Four Sisters, and others. And madyajinah, those who worship Me, those who are given to worshipping Me, the devotees of Visnu; reach mam, Me alone. Although the effort (involved) is the same, still owing to ingorance they do not worship Me exclusively. Thery they attain lesser results. This is the meaning.
'Not only do My devotees get the everlasting result in the form of non-return (to this world), but My worship also is easy.' How?


9.26 Yah, whoever; prayaccati, offers; me, Me; bhaktya, with devotion; patram, a leaf; puspam, a flower phalam, a fruit; or toyam, water; asnami, I accept; tat, that (gift)-leaf etc.; prayata-atmanah, of the pure-hearted man; which has been bhakti-upahrtam devotionally presented.
Since this is so, therefore-


9.27 O son of Kunti, yat-karosi, whatever you do, what comes spontaneously; [Actions such as walking etc. that are spontaneous,not injunctions of the scriptures.] yad-asnasi, whatever you eat; and yat-juhosi, whatever you offer as a sacrifice, whatever sacrifices you perform-be it prescribed by the Vedas or by the Smrtis; yatadadasi, whatever you give-gold, food, clarified butter, etc. to Brahmanas and others; and yat-tapasyasi, whatever austerties you undertake; (all) tat, that; kurusva madarpanam, you offer to Me.
'Hear what happens to you when you act thus.'


9.28 By dedicating to Me evam, thus; maksyase, you will become free; karma-bandhanaih, from bondage in the form of actions-actions themselves being the bonds; subha-asubha-phalaih, which are productive of good and bad results-i.e. from actions that have desirable (subha) and undesireable (asubha) results (phala).
Sannyasa, renunciation, is that which results from dedication (of actions) to Me, and that is also yoga since it involves actions. He who has his mind (atma) endowed (yukta) with that yoga of renunciation (sannyasa-yoga) is sannyasa-yoga-yukta-atma.
You, being such, having your mind endowed with the yoga of renunciation, and vimuktah, becoming free from the bonds of actions evern while living; upaisyasi, will attain, come; mam, to Me, when this body falls.
In that case the Lord is possessed of love and hatred inasmuch as He favours the devotees, and not others? That is not so:


9.29 Aham, I; am samah, impartial, eal; sarva-bhutesu, towards all beings; me, to Me; na asti, there is none; dvesyah, detestable; na, none; priyah, dear. I am like fire: As fire does not ward off cold from those who are afar, but removes it from those who apporach, near, similarly I favour the devotees, not others. Tu, but; ye, those who approach near, similarly I favour the devotees, not others. Tu, but; ye, those who; bhajanti, worship Me, God; bhaktya, with devotion; te they; exist mayi, in Me-by their very nature; ['Their mind becomes fit for My manifestation, as it has been purified by following the virtuous path.'] they do not exist in Me because of My love, Ca, and; aham, I; api, too; naturally exist tesu, in them, not in others. Thus there is no hatred towards them (the latter).
'Listen to the greatness of devotion to Me:'


9.30 Api cet, even if; su-duracarah, a man of very bad conduct, of extremely vile behaviour, of very condemnable character; bhajate, worships; mam, Me; ananyabhak, with one-pointed devotion, with his mind not given to anybody else; he; mantavyah, is to be considered, deemed; eva, verily; sadhuh, good, as well behaved; hi, for; sah, he; samyakvyavasitah, has resolved rightly, has virtuous intentions.


9.31 Having given up his external evil behaviour due to the strength of his internal proper resolves, ksipram bhavati, he soon becomes; verily dharma-atma, possessed of a virtuous mind; and nigaccahti, he attains; sasvat, everlasting; santim, peace, ietude [Cessation of evil acts.]. O son of Kunti, listen to the supreme Truth: Pratijanihi, do you proclaim boldly, make a firm declaration; that me, My; bhaktah, devotee, who has dedicated his inner being to Me; na, does not; pranasyati, get ruined.
Moreover,


9.32 Hi, for; O son of Prtha, ye api, even those; papayonayah syuh, who are born of sin;-as to who they are, the Lord says-striyah, women; vaisyah, Vaisyas, tatha, as also; sudrah, Sudras; te api, even they; yanti, reach, go to; the param, highest; gatim, Goal vyapasritya, by taking shelter; mam, under Me-by accepting Me as their refuge.


9.33 Kim punah, what to speak of; the punyah brahmanah, holy Bramanas, of sacred birth; tatha, as also; of the bhaktah, devout; rajarsayah, kind-sages-those who are kings and, at the same time, sages! Since this is so, therefore, prapya, having come; imam, to this; anityam, ephemeral, ever changeful; and asukham, miserable, unhappy; lokam, world, the human world-having attained this human life which is a means to Liberation; bhajasva, do you worship, devoted yourself; mam to Me.
How?


9.34 Manmana bhava, have your mind fixed on Me; [Here Ast. adds the word vasudeva.-Tr] and also be madbhakah, devoted to Me. Madyaji, sacrifice to Me, be engaged in sacrificing to Me. And namaskuru, bow down; only mam, to Me. Yuktva, by concentrating your mind; and mat-parayanah, by accepting Me as the supreme Goal; esyasi eva, you shall surely attain; mam, Me who am God. You shall attain Me evam atmanam, who am thus the Self: I indeed am the Self of all the beings, and am also the supreme Goal. You shall attain Me who am such. In this way, the word atmanam (Self) is to be connected with the preceding word mam (Me). This is the purport.


10.1 O mighty-armed one, srnu, listen; bhuyah eva, over agiain; me, to My; paramam, supreme; vacah, utterance, which is expressive of the transcendental Reality; yat, which supreme Truth; aham, I; vaksyami, shall speak; te, to you; priyamanaya, who take delight (in it). You become greatly pleased by My utterance, like one drinking ambrosia. Hence, I shall speak to you hita-kamyaya, wishing your welfare.
'Why shall I speak?' In answer to this the Lord says:


10.2 Na sura-sanah, neither the gods-Brahma and others; viduh, know;-what do they not know?-me, My; prabhavam (prabhavam), majesty, abundance of lordly power-or, derived in the sense of 'coming into being', it means origin. Nor even the maharsayah, great sages, Bhrgu and others [Bhrgu, Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.-Tr.] devanam, of the gods; ca, and; maharsinam, of the great sages.
Besides,


10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-committed knowingly or unknowingly.
'For the following reason also I am the great Lord of the worlds:'


10.4 See Commentary under 10.5.


10.5 Buddhih, intelligence-the power of the internal organ to know of things which are subtle etc. Indeed, people talk of a man possessed of this (power) as intelligent. Jnanam, wisdom-knowledge of entities such as the Self etc. Asammohah, non-delusion-proceeding with discrimination with regard to things that are to be known as they present them-selves. Ksama, forgiveness-unperturbability of the mind of one who is abused or assulted. Satyam, truth-an utterance regarding what one has seen, heard, and felt oneself, communicated as such to others for their understanding, is said to be truth. Damah, control of the external organs. Samah, control of the internal organs. Sukham, happiness. Duhkham, sorrow. Bhavah, birth; and its opposite abhavah, death. And bhayam, fear; as also its opposite abhayam, fearlessness. Ahimsa, non-injury-non-cruely towards creatures. Samata, eanimity. Tustih, satisfaction-the idea of sufficiency with regard to things acired. Tapah, austerity-disciplining the body through control of the organs. Danam, charity-distribution (of wealth) according to one's capacity. Yasah, fame-renown arising from righteousness. On the contrary, ayasah is infamy due to unrighteousness. (These) prthak-vidhah, different; bhavah, dispositions-intelligence etc. as described; bhuanam, of beings, of living bengs. bhavanti, spring; mattah, eva, from Me alone, [This is said in the sesne that none of these dispositions can exist without the Self.] from God, in accordanced with their actions.
Moreover,


10.6 Sapta, the seven; maharsayah, great sages-Bhrgu and others; tatha, as also; catvarah, the four; manavah, Manus [Savarni, Dharma-savarini, Daksa-savarni, and Savarna.-Tr.]- well known as Savarnas; purve, of ancient days; yesam, of whom, of which Manus and the great sages; imah, these; prajah, creatures, moving and non-moving; loke in the world, are the creation; madbhavah, had their thoughts fixed on Me-they had their minds fixed on Me, (and hence) they were endowed with the power of Visnu; and they jatah, were born; manasa; from My mind-they were created by Me through My mind itself.


10.7 Yah, one who; vetti, knows; tattvatah, truly, i.e. just as it is; etam, this, aforesaid; vibhutim. majesty, (divine) manifestations; [Omnipresence.] and yogam, yoga, action, My own ability to achieve [God's omnipotence. (God's power of accomplishing the impossible.-M.S.)]-or, the capacity for mystic powers, the omniscience resulting from yoga (meditation), is called yoga; sah, he; yujyate, becomes imbued with; avikampena, unwavering; yogena, Yoga, consisting in steadfastness in perfect knowledge. [After realizing the personal God, he attains the transcendental Reality; the earlier knowledge leads to the latter.] There is no samsayah, doubt; atra, about this.
With what kind of unwavering Yoga does he become endued? This is being answered:


10.8 Aham, I, the supreme Brahman called Vasudeva; am the prabhavah, origin; sarvasya, of all, of the whole world; sarvam, everything, the whole world of changes, consisting of continuance, destruction, action and enjoyment of the fruits of action; pravartate, moves on; mattah, owing to Me alone. Matva, realizing; iti, thus; the budhah, wise ones, the knowers of the supreme Reality; bhava-samanvitah, filled with fervour-bhava is the same as bhavana, meaning ardent longing for the supreme Reality; filled (samanvitah) with that, i.e. imbued with that; bhajante, adore; mam, Me.
Besides,


10.9 Maccittah, with minds fixed on Me; mad-gata-pranah, with lives (pranas) dedicated to Me, or having their organs, eyes etc. absorbed in Me, i.e. having their organs withdrawn into Me; bodhayantah, enlightening; parasparam, each other; and nityam, always; kathayantah, speaking of; mam, Me, as possessed of alities like knowledge, strength, valour, etc; tusyanti, they derive satisfaction; and ramanti, rejoice, get happiness, as by coming in contact with a dear one.


10.10 Tesam, to them, who, becoming devotees, adore Me in the manner described earlier; satata-yuktanam, who are ever devoted, ever attached, who have become free from all external desires; and bhajatam, who worship-. Is it because of hankering for possessions? The Lord says: No, (they worship) priti-purvakam, with love. To them who worship Me with that (love), dadami, I grant; tam, that; buddhi-yogam, possession of wisdom-buddhi means full enlightenment with regard to My real nature; coming in possession (yoga) of that is buddhi-yoga; yena, by which possession of wisdom consisting in full enlightenment; upayanti, they reach, realize as their own Self; mam, Me, the supreme God who is the Self. Who do so? Te, they, who adore Me through such disciplines as fixing their minds on Me, etc.
'For what purpose, or as the destroyer of what cause standing as an obstacle on the way of reaching You, do You bestow that possession of wisdom to those devotees of Yours?'
In reply to such a ery the Lord says:


10.11 Anukampartham, out of compassion; tesam eva, for them alone, anxious as to how they may have bliss; aham, I; atmabhavasthah, residing in their hearts-atmabhavah means the seat that is the heart; being seated there itself; nasayami, destroy; tamah, the darkness; ajnanajam, born of ignorance, originating from non-discrimination, the darkness of delusion known as false comprehension; jnana-dipena, with the lamp of Knowledge, in the form of discriminating comprehension; i.e. bhasvata, with the luminous lamp of Knowledge-fed by the oil of divine grace resulting from devotion, fanned by the wind of intensity of meditation on Me, having the wick of the intellect imbued with the impressions arising from such disciplines as celibacy etc., in the receptacle of the detached mind, placed in the windless shelter of the mind withdrawn from objects and untainted by likes and dislikes, and made luminous by full Illumination resulting from the practice of constant concentration and meditation.
After hearing the above-described majesty and yoga of the Lord,


10.12 Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).


10.13 Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).


10.14 O Kesava, manye, I accept; to be rtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mam, to Me. Hi, certainly; bhagavan, O Lord; na devah, neither the gods; na danavah, nor the demons; viduh, comprehend; te, Your; vyaktim, glory [Prabhavam in the Commentary is the same as prabhavam, glory, the unalified State.].
Since You are the origin of the gods and others, therefore,


Sri Shankaracharya did not comment on this sloka


10.16 Arhasi, be pleased; vaktum, to speak; asesena, in full; atmavibhutayah, of Your own manifestations; divyah hi, which are indeed divine; yabhih, through which; vibhutibhih, manifestations, manifestations of Your glory; tisthasi, You exist; vyapya, pervading; iman, these; lokan, worlds.


10.17 O Yogi, katham, how; aham vidyam, shall I know tvam, You; sada pari-cintayan, by remaining ever-engaged in meditation? Ca, and; kesu kesu bhavesu, through what objects; bhagvan, O Lord; cintah asi, are You to be meditated on; maya, by me?


10.18 O Janardana: ardana is derived from ard, in the sense of the act of going; by virtue of making the janas, the demons who are opposed to the gods, go to hell etc. He is called Jana-ardana. Or, He is called so because He is prayed to [The verbal root ard has got a second meaning, 'to pray'.] by all beings for the sake of human goals, viz prosperity and Liberation.
Kathaya, narrate to me; bhuyah, again, though spoken of earlier; atmanah, Your own; yogam, yoga-the special ability in the form of mystic powers; and vibhutaim, the (divine) manifestations-the variety of the objects of meditation; vistarena, elaborately. Hi, for; srnvatah, while hearing; (Your) amrtam, nectar-like speech issuing out of Your mouth; na asti, there is no; trptih, satiety; me, in me.


10.19 Kuru-srestha, O best of the Kurus; hanta, now; since, on the other hand, it is not possible to speak exhaustively of them even in a hundred years, (there-fore) pradhanyatah, according to their importance, according as those manifestations are pre-eminent in their respective spheres; kathayisyami, I shall described; te, to you; atma-vibhutayah, My own glories; which are (hi, indeed) divyah, divine, heavenly. Na asti there is no; antah, end; me, to My; vistarasya, manifestations.
'Of those, now listen to the foremost:'


10.20 Gudakesa, O Gudakesa-gudaka means sleep, and isa means master; master of that (sleep) is gudakesa, i.e. one who has conered sleep; [See also under 1.24.-Tr.] or, one who has got thick hair; aham, I; am the atma, Self, the indwelling Self; who is to be ever-meditated on as sarva-bhuta-asaya [Asaya-that in which are contained the impressions of meditations (upasanas), actions and past experiences.]-sthitah, residing in the hearts of all beings. And, by one who is unable to do so, I am to be meditated on through the following aspects. I am capable of being meditated on (through them) becasue aham, I; am verily the adih, beginning, the origin; and the madhyam, middle, continuance; ca, as also; the antah, end, dissolution; bhutanam, of (all) beings.
'I am to be meditated upon thus also:'


10.21 Adityanam, among the twelve Adityas; aham, I; am the Aditya called Visnu. Jyotisam, among the luminaries; amsuman, the radiant; ravih, sun. Marutam, among the different gods called Maruts; asmi, I am; the one called Marici. Naksatranam, among the stars; I am sasi, the moon.


10.22 Vedanam, among the Vedas; I am the Sama-veda. Devanam, among the gods-such as Rudras, Adityas and others; I am vasavah, Indra. Indriyanam, among the eleven organs, viz eye etc.; I am the manah, mind. I am the mind which is of the nature of reflection and doubt. And I am the cetana, intelligence [It is the medium for the manifestation of Consciousness.], the function of the intellect ever manifest in the aggregate of body and organs; bhtanam, in creatures.


10.23 Rudranam, among the eleven Rudras, I am Sankara; and yaksaraksasam, among the Yaksas and goblins; I am vittesah, Kubera. Vasunam, among the eight Vasus; I am pavakah, Fire; and sikharinam, among the peaked mountains, I am Meru.


10.24 O son of Prtha viddhi, know; mam, Me; to be Brahaspati, mukhyam, the foremost; purodhasam, among the priests of kings. Being as he is the priest of Indra, he should be the foremost. Senaninam, among ?ners of armies; I am Skanda, the ?nder of the armies of gods. Sarasam, among large expanses of water, among reservoirs dug by gods (i.e. among nature reservoirs); I am sagarah, the sea.


10.25 Maharsinam, among the great sages, I am Bhrgu, Giram, of words, of utterances, in the form of words; I am the ekam, single; aksaram, syllable Om. Yajnanam, among rituals; I am the japa-yajnah, rituals of Japa. Sthavaranam, of the immovables, I am the Himalaya.


10.26 Sarva-vrksanam, among all trees, (I am) the Asvatta; and Narada devarsinam, among the divine sages-those who were gods and became sages by virtue of visualizing Vedic mantras; among them I am Narada. Gandharvanam, among the gandharvas, I am the gandharva called Citraratha. Siddhanam, among the perfected ones, among those who, from their very birth, were endowed with an abundance of the wealth of virtue, knowledge and renunciation; (I am) munih, the sage Kapila.


10.27 Asvanam, among horses; viddhi, know; mam, Me; to be the horse named Uccaihsravas; amrta-udbhavam, born of nectar-born when (the sea was) churned (by the gods) for nectar. Airavata, the son of Iravati, gajendranam, among the Lordly elephants; 'know Me to be so' remains understood. And naranam, among men; know Me as the naradhipam, King of men.


10.28 Ayudhanam, among weapons; I am the vajram, thunderbolt, made of the bones of (the sage) Dadhici. Dhenunam, among milch cows; I am kama-dhuk, Kamadhenu, which was the yielder of all desires of (the sage) Vasistha; or it means a cow in general which gives milk at all times. I am Kandarpa, prajanah, the Progenitor, (the god) Kama (Cupid). Sarpanam, among serpents, among the various serpents, I am Vasuki, the kind of serpents.


10.29 Naganam, among snakes, of a particular species of snakes; asmi, I am Ananta, the King of snakes. And Varuna, the King yadasam, of the gods of the waters. Pitrnam, among the manes; I am the King of the manes, named Aryama. And samyamatam, among the maintainers of law and order I am Yama.


10.30 Daityanam, among demons, the descendants of Diti, I am the one called Prahlada. And I am kalah, Time; kalayatam, among reckoners of time, of those who calculate. And mrganam, among animals; I am mrgendrah, the loin, or the tiger. And paksinam, among birds; (I am) vainateyah, Garuda, the son of Vinata.


10.31 Pavatam, of the purifiers; I am pavanah, air. Sastra-bhrtam, among weilders of weapons, I am Rama, son of Dasaratha. Jhasanam, among fishes etc; I am the particular species of fish called makarah shark. I am jahnavi, Ganga; srotasam, among rivers, among streams of water.


10.32 O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who date; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of date held by dators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a veiw to determining true purport; jalpa: pointless date; Vitanda: wrangling discussion. [Jalpa is that mode of date by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.-Gloss of Sridhara Swami on this verse.]-Tr.]


10.33 Aksaranam, of the letters; I am the akarah, letter a. Samasikasya, of the group of compound words, I am the compund (called) Dvandva. Besieds, aham eva, I Myself; am the aksayah, infinite, endless; kalah, time, well known as 'moment' etc.; or, I am the supreme God who is Kala (Time, the measurer) even of time. I am the dhata, Dispenser, the dispenser of the fruits of actions of the whole world; visvatomukhah, with faces everwhere.


10.34 Death which is of two kinds-one destroying wealth, and the other destroying life-, [Here Ast. adds: tatra yah prana-harah sah (sarva-harah ucyate)-Among them, that which destroys life (is called sarva-harah).-Tr.] is called sarva-harah, the destroyer of all. I am that. This is the meaning. Or, the supreme God is the all-destroyer because He destroys everything during dissolution. I am He. And I am udbhavah, prosperity, eminence, and the means to it. Of whom? Bhavisyatam, of those destined to be prosperous, i.e. of those who are fit for attaining eminence.
Narinam, of the feminine alities; I am kirtih, fame; srih, beauty; vak, speech; smrtih, memory; medha, intelligence dhrtih, fortitude; and ksama, forbearance. I am these excellent feminine ialities, by coming to possess even a trace of which one considers himself successful.


10.35 I am tatha, also; the Brhat-sama, the foremost samnam, of the Sama-mantras. Chandasam, of the metres, of the Rk-mantras having the metres Gayatri etc.; I am the Rk called Gayatri. This is meaning. Masanam, of the months, I am Marga-sirsa (Agrahayana, November-December). Rtunam, of the seasons; kusumakarah, spring.


10.36 Chalayatam, of the fraudulent, of the deceitful; I am the dyutam, gambling, such as playing with dice. I am the tejah, irresistible ?nd; tejasvinam, of the mighty. [Some translate this as 'the splendour of the splendid'.-Tr.] I am the jayah, excellence of the excellent. [Some translate this as 'the victory of the victorious'.-Tr.] I am the vyavasayah, effort of the persevering. I am the sattvam, sattva ality; [The result of sattva, viz virtue, knowledge, detachment, etc.] sattvavatam, of those possessed of sattva.


10.37 Vrsninam, of the Vrsnis, [Here Ast. adds yadavanam, of the Yadavas.-Tr.] I am Vasudeva- I who am this person, your friend. Pandavanam, of the Pandavas, (I am) Dhananjaya, you yourself. Api, and; muninam, of the wise, of the thoughtful, of those who know of all things, I am Vyasa. kavinam, of the omniscient (i.e. of the those who know the past, present and future), I am the omniscient Usanas (Sukracarya).


10.38 Damayatam, of the punishers; I am dandah, the rod, which is the means of controlling the lawless. I am the nitih, righteous policy; jagisatam, of those who desire to coner. And guhyanam, of things secret; I am verily maunam, silence. I am jnanam, knowledge; jnanavatam, of the men of knowledge.


10.39
Ca, moreover; O Arjuna, yat api, whatsoever; is the bijam, seed, the source of
growth ; sarva-bhutanam, of all beings; tat, that I am. As a conclusion of the topic the Lord states in brief His divine manifestations: Na tat asti bhutam, there is no thing; cara-acaram, moving or non-moving; yat, which; syat, can exist; vina maya, without Me. For whatever is rejected by Me, from whatever I withdraw Myself will have no substance, and will become a non-entity. Hence the meaning is that everything has Me as its essence.


10.40 Parantapa, O destroyer of enemies; asti, there is; na, no; antah, limit; to mama, My; divyanam, divine; vibhutinam, manifestations. Indeed, it is not possible for anyone to speak or know of the limit of the divine manifestations of the of the all-pervading God. Esah, this; vistarah, description; vibhuteh, of (My) manifestations; tu, however; prokatah, has been stated; maya, by Me; uddesatah, by way of illustration, partially.


10.41 Yat yat, whatever; sattvam, object in the world; is eva, verily; vibhutimat, endowed with majesty; srimad, possessed of prosperity; va, or; is urjitam, energetic, possessed of vigour; tvam, you; avagaccha, know; eva, for certain; tat tat, each of them; as mama tejomsa-sambhavam, having a part (amsa) of My (mama), of God's, power (teja) as its source (sambhavam).


10.42 Athava, or, on the other hand; kim, what is the need; of tava jnatena, your knowing; etena bahuna, this extensively-but imcompletely-in the above manner, O Arjuna? You listen to this subject that is going to be stated in its fullness: Aham, I; sthitah, remain; vistabhya, sustaining, supporting, holding firmly, in a special way; idam, this; krtsnam, whole; jagat, creation; ekamsena, by a part, by a foot [The Universe is called a foot of His by virtue of His having the limiting adjunct of being its efficient and material cause.] (of Myself), i.e. as the Self of all things [As the material and the efficient cause of all things]. The Vedic text, 'All beings form a foot of His' (Rg., Pu. Su. 10.90.3; Tai. Ar. 3.12.3) support this. [A Form constituted by the whole of creation has been presented in this chapter for meditation. Thery the unalified transcendental Reality, implied by the word tat (in tattva-masi) and referred to by the latter portion of the Commentator's otation (viz tripadasyamrtam divi: The immortal three-footed One is established in His own effulgence), becomes established.]


11.1 Ayam, this; mahah, delusion; mama, of mine; vigatah, has departed, i.e., my non-discriminating idea has been removed; tena, as a result of that; vacah, speech of Yours; which is paramam, most, supremely; guhyam, secret; and adhyatma-sanjnitam, known as pertaining to the Self-dealing with discrimination between the Self and the non-Self; and yat, which; was uktam, uttered; tvaya, by You; madanugrahaya, for my benefit, out of favour for me.
Further,


11.2 Kamala-partraksa, O You with eyes like lotus leaves; bhava-apyayau, the origin and dissolution- these two; bhutanam, of beings; srutau, have been heard; maya, by me; vistarasah, in detail-not in brief; tvattah, from You. Ca, and; (Your) avyayam, undecaying; mahatmyam, glory, too;-has been heard-(these last words) remain understood.


11.3 Parama-isvara, O supreme Lord; evam, so; etat, it is-not otherwise; yatha, as; tvam, You; attha, speak; atmanam, about Yourself. Still, purusottama, O supreme Person; iccahmi, I wish; drastum, to see; the aisvaram, divine; rupam, form; te, of Yours, of Visnu, endowed with Knowledge, Sovereignty, Power, Strength, Valour and Formidability.


11.4 Prabho, O Lord, Master; yadi, if; manyase, You think; iti, that; tat sakyam, it is possible; drastum, to be see; maya, by me, by Arjuna; tatah, then, since I am very eager to see, therefore; yogeswara, O Lord of Yoga, of yogis-Yoga stands for yogis; their Lord is yogeswara; tvam, You; darsaya, show; me, me, for my sake; atmanam avyayam, Your eternal Self.
Being thus implored by Arjuna,


11.5 O son of Prtha, pasya, behold; me, My; rupani, forms; satasah, in (their) hundreds; atha, and; sahasrasah, in thousands, i.e. in large numbers. And they are nana-vidhani, of different kinds; divyani, celestial, supernatural; and nana-varna-akrtini, of various colours and shapes-forms which have different (nana) colours (varna) such as blue, yellow, etc. as also (different) shapes (akrtayah), having their parts differently arranged.


11.6 Pasya, see; adityan, the twelve Adityas; vasun, the eight Vasus; rudran, the eleven Rudras; asvinau, the two Asvins; and amarutah, the Maruts, who are divided into seven groups of seven each. Bharata, O scion of the Bharata dynasty; pasya, behold; tatha, also; bahuni, the many other; ascaryani, wonders; adrstapurvani, not seen before-by you or anyone else in the human world.
Not only this much,-


11.7 Pasya, see; adya, now; O Gudakesa, the krtsnam, entire; jagat, Universe; sa-cara-acaram, existing together with the moving and the non-moving; ekastham, concentrated at the same place; iha, here; mama dehe, in My body; ca, as also; yat anyat, whatever else-even those victory, defeat, etc. with regard to which you expressed doubt in, 'whether we shall win, or whether they shall coner us' (2.6); if icchasi, you would like; drastum, to see them.


11.8 Tu, but; na sakyase, you are not able; drastum, to see; mam, Me, who have assumed the Cosmic form; eva, merely; anena, with this natural; sva-caksusa, eye of yours. However, dadami, I grant; te, you; the divyam, supernatural; caksuh, eye, by which supernatural eye you shall be able to see Pasya, behold with that; me, My, God's aisvaram, divine; yogam, Yoga, i.e. the superabundance of the power of Yoga [The power of accomplishing the impossible.-M.S.].


11.9 Rajan, O King, Dhrtarastra; uktva, having spoken evam, thus, in the manner stated above; tatah, thereafter; harih, Hari, Narayana; maha-yogeswarah, the great Master of Yoga-who is great (mahan) and also the master (isvara) of Yoga; darasyamasa showed; parthaya, to the son of Prtha; the paramam, supreme; aisvaram, divine; rupam, form, the Cosmic form:


11.10 A form aneka-vaktra-nayanam, having many faces and eyes; aneka-adbhuta-darsanam, possessing many wonderful sights; as also aneka-divya-abharanam, adorned with numerous celestial ornaments; and divya-aneka-udyata-ayudham, holding many uplifted heavenly weapons. This whole portion is connected with the verb '(He) showed' in the earlier verse.
Moreover,


11.11 Divya-malya-ambara-dharam, wearing heavenly garlands and apparel-the God wearing celestial flowers and clothings; divya-gandha-anulepanam, anointed with heavenly scents; sarva-ascaryamayam, abounding in all kinds of wonder; devam, resplendent; anantam, infinite, boundless; and visvato-mukham, with faces everywhere-He being the Self of all beings. 'He showed (to Arjuna)', or 'Arjuna saw', is to be supplied.
An illustration is once more being given of the effulgence of the Cosmic form of the Lord:


11.12 Should the bhah, effulgence; surya-sahasrasya, of a thousand suns; utthita bhavet, blaze forth; yugapat, simultaneously; divi, in the sky, or in heaven which is the third as counted (from this earth);sa, that; yadi syat, might be-or it might not be-; sadrsi, similar; to the bhasah, radiance; tasya, of that; mahat-manah, exalted One, the Cosmic Person Himself. The idea is that the brillinace of the Cosmic Person surely excels even this!
Further,


11.13 Tada, at that time; pandavah, Pandava, Arjuna; apasyat, saw; tatra, there, in that Cosmic form; sarire, in the body; devadevasya, of the God of gods, of Hari; krtsnam, the whole; jagat, Universe; anekadha, deversely; pravibhaktam, differentiated-into groups of gods, manes, human beings, and others; ekastham, united in the one (Consmic form).


11.14
Tatah, then, having seen Him; sah, he, Dhananjaya; became vismaya-avistah, filled with wonder; and hrsta-roma, had his hairs standing on end. Becoming filled with humility, pranamya, bowing down, bowing down fully; [With abundant respect and devotion.] sirasa, with his head; devam, to the Lord, who had assumed the Cosmic form; abhasata, he said; krta-anjalih, with folded hands, with palms joined in salutation:
How? 'I am seeing the Cosmic form that has been revealed by You'-thus expressing his own experience,


11.15 Deva, O God; pasyami, I see, perceive; tava dehe, in Your body; sarvan, all; the devan, gods; tatha, as also; bhuta-visesa-sanghan, hosts of (various) classes of beings, groups of moving and non-moving living things having different shapes; and besides, brahmanam, Brahma, with four faces; isam, the Ruler of creatures; kamalasana-stham, sitting on a lotus seat, i.e. sitting on Mount Meru which forms the pericarp of the lotus that is the earth; and sarvan, all; the divyan, heavenly; rsin, sages-Vasistha and others; and (the heavenly) uragan, serpents-Vasuki and others.


11.16 Pasyami, I see; tvam, You; aneka-bahu-udara-vaktra-netram, as possessed of numerous arms, bellies, mouths and eyes; ananta-rupam, having infinite forms; sarvatah, all around. Visveswara, O Lord of the Universe; visva-rupa, O Cosmic Person; na pasyami, I see not; ['I do not see-because of Your all-pervasiveness.'] tava, Your; antam, end; na madhyam, nor the middle-what lies between two extremities; na punah, nor again; the adim, beginning-I see not the limit (end) nor the middle, nor again the beginning, of You who are God!
Furthermore,


11.17 Pasyami, I see; tvam, You; as kiritinam, wearing a diadem-kirita is a kind of decoration for the head; one having it is kiriti; gadinam, wielding a mace; and also cakrinam, holding a disc; tejorasim, a mass of brilliance; sarvatah diptimantam, glowing all around; durniriksyam, difficult to look at; samantat, from all sides, at every point; as though dipta-analarka-dyutim, possessed of the radiance (dyuti) of the blazing (dipta) fire (anala) and sun (arka); and aprameyam, immeasurable, i.e. beyond limitation.
'For this reason also, i.e., by seeing Your power of Yoga, I infer' that-


11.18 Tvam, You; are the aksaram, Immutable; the paramam, supreme One, Brahman; veditavyam, to be known-by those aspiring for Liberation. You are the param, most perfect; nidhanam, repository-where things are deposited, i.e. the ultimate resort; asya visvasya, of this Universe, of the entire creation. Further. You are the avyayah, Imperishable-there is no decay in You; the sasvata-dharma-gopta, Protector (gopta) of the ever-existing (sasvata) religion (dharma). You are the sanatanah, eternal; transcendental purusah, Person. This is me, my; matah, belief-what is meant by me.
Moreover,


11.19 Pasyami, I see; tvam, You; as anadi-madhya-antam, without beginning, middle and end; ananta-viryam, possessed of infinite valour; and also ananta-bahum, having innumerable arms; sasi-surya-netram, having the sun and the moon as the eyes; dipta-hutasavakram, having a mouth like a blazing fire; tapantam, heating up; idam, this; visvam, Universe; sva-tejasa, by Your own birlliance.


11.20 Hi, indeed; idam, this; antaram, intermediate space; dyavaprthivyoh, between heaven and earth; ca, as also; sarvah, all; the disah, direction; vyaptam, are pervaded; tvaya, by You; ekena, alone, who have assumed the Cosmic form. Mahatman, O exalted One, who by nature are high-minded; the lokatrayam, three worlds; pravyathitam, are struck with fear, or are perturbed; drstva, by seeing; idam, this; abdhutam, strange, astonishing; ugram, fearful, terrible; rupam, form; tava, of Yours.
Therefore, now, in order to clear that doubt which Arjuna earlier had-as in, 'whether we shall win, or whether they shall coner' (2.6)-, the Lord proceeds with the idea, 'I shall show the inevitable victory of the Pandavas.' Visualizing that, Arjuna said: 'Moreover-'.


11.21 Ami hi, those very; sura-sanghah, groups of gods, the soldiers engaged in battle-groups of gods such as the Vasus who have descended here in the form of human beings for eliminating the burden of the earth; visanti, enter-are seen to be entering; tvam, You. Bhitah, struck with fear, and unable to flee; kecit, some among them; grnanti, extol You; pranjalayah, with their palms joined. Maharsi-siddha [Siddha: A semi-divine being supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural faculties called siddhis.-V.S.A.]-sanghah, groups of great sages and perfected beings; seeing protents foroding evil, etc. as the battle became imminent; stuvanti, praise; tvam, You; puskalabhih, with elaborate, full; stutibhih, hymns; uktva, saying; 'svasti iti, May it be well!'
And further,


11.22 Ye, those who are; the rudra-adityah, Rudras and Adityas; vasavah, the Vasus; and sadhyah, the Sadhyas-the groups of Rudras and other gods; the gods visve, Visve-devas; and asvinau, the two Asvins; marutah, the Maruts; and usmapah, the Usmapas, (a class of) manes; and gandharva-yaksa-asura-siddha-sanghah, hosts of Gandharvas-viz Haha, Huhu and others-, Yaksas-viz Kubera and others-, demons-Virocana and others-, and Siddhas-Kapila and others; sarve eva, all of those very ones; viksante, gaze; tva, (i.e.) tvam, at You; vismitah eva, being indeed struck with wonder.
For,


11.23 Mahabaho, O mighty-armed One; drstva, seeing; te, Your; mahat, immence, very vast; upam, form of this kind; bahu-vaktra-netram, with many mouths and eyes; bahu-bahu-uru-padam, having many arms, thighs and feet; and further, bahu-udaram, with many bellies; and bahu-damstra-karalam, fearful with many teeth; lokah, the creatures in the world; are pravya-thitah, struck with terror; tatha, and so also; am even aham, I.
The reason of that is this:


11.24 O Visnu, hi, verily; drstva, seeing; tvam, You; nabhah-sprsam, touching heaven; diptam, blazing; aneka-varnam, with many colours, (i.e.) possessed of many frightening forms; vyatta-ananam, open-mouthed; dipta-visala-netram, with firey large eyes; I, pravyathita-antara-atma, becoming terrified in my mind; na vindami, do not find; dhrtim, steadiness; ca, and; samam, peace, calmness of mind.
Why?


11.25 Drstva eva, having merely seen; te, Your; mukhani, mouths; damstra-karalani, made terrible with (their) teeth; and kala-anala-sannibhani, resembling the fire of Dissolution is kalanala; similar to that; na jane, I have lost; the sense of disah, direction-I do not know the directions as to which is East or which is West; and hence, na labhe, find no; sarma, comfort. Therefore, prasida, be gracious; devesa, O Lord of gods; jagannivasa, O Abode of the Universe!
'The apprehension which was there of my getting defeated by those offers, that too has cleared away, since-'


11.26 Ca, and; tvam, into You-this is to be connected with 'rapidly enter' in the next verse; sarve, all; ami, those; putrah, sons-Duryodhana and others; dhrtarastrasya, of Dhrtarastra; saha, along with; avanipala-sanghaih, multitudes of the rulers (pala) of the earth (avani); also Bhisma, Drona, tatha, and; asau, that; suta-putrah, son of a Suta, Karna; saha, together with; api, even; asmadiyaih, our; yodha-mukhyaih, prominent warriors, the ?nders-Dhrstadyumna and others.
Moreover,


11.27 Visanti, they enter; tvarmanah, rapidly, in great haste; into te, Your; vaktrani, mouths;-what kind of mouths?-bhayanakani, terrible; damstra-karalani, with cruel teeth. Besides, among these who have entered the mouths, kecit, some; samdrsyante, are see; vilagna, sticking, like meat eaten; dasanantaresu, in the gaps between the teeth; uttamangaih, with their heads; curnitaih, crushed.
As to how they enter, he says:


11.28 Yatha, as; the bahavah, numerous; ambu-vegah, currents of the waters, particularly the swift ones; nadinam, of flowing rivers; dravanti abhimukhah, rush towards, enter into; the samudram, sea; eva, alone; tatha, so also; do ami, those; nara-loka-virah, heroes of the human world-Bhisma and others; visanti, enter into; tava, Your; abhi-vijvalanti, blazing, glowing; vaktrani, mouths.
Why do they enter, and how? In answer Arjuna says:


11.29 Yatha, as; patangah, moths, flying insects; visanti, enter; samrddha-vegah, with increased haste; into a pradiptam, glowing; jvalanam, fire; nasaya, for destruction; tatha eva, in that very way; do the lokah, creatures; visanti, enter into; tava, Your; vaktrani, mouths; api, too; samrddha-vegah, with increased hurry; nasaya, for destruction.
You, again-


11.30 O Visnu, Your fierce rays are acorching. [M.S., S., and S.S. construe 'completely৷৷.heat' to alify 'fierce rays' in the second sentence. However, the use of kim ca (moreover) in the Comm. suggests the translation as above.-Tr.]
Lelihyase, You lick Your lips, You taste; grasamanah, while devouring, while taking in; samagran, all; lokan, the creatures; samantat, from all sides; jvaladbhih, with flaming; vadanaih, mouths; which are apurya, completely filling; samagram, the whole- together (saha) with the foremost (agrena); jagat, world; tejobhih, with heat. Moreover, O Visnu, the all-pervading One, tava, Your; ugrah, fierce; bhasah, rays; are pratapanti, scorching.
Since You are of such a terrible nature, therefore-


11.31 Akhyahi, tell; me; kah, who; bhavan, You are; ugrarupah, fierce in form. Namah, salutation; astu, be; te, to You; deva-vara, O supreme God, foremost among the gods. Prasida, be gracious. Icchami, I desire; vijnatum, to fully know; bhavantam, You; adyam, who are the Primal One, who exist in the beginning. Hi, for; na prajanami, I do not understand; tava, Your; pravrttim, actions!


11.32 Asmi, I am; the loka-ksaya-krt, world-destroying; kalah, Time; pravrddhah, grown in stature. Hear the purpose for which I have grown in stature: I am iha, now; pravrttah, engaged; samahartum, in annihilating; lokan, the creatures. Api, even; rte tva, without you; sarve, all-from whom your apprehension had arisen; the yodhah, warriors-Bhisma, Drona, Karna and others; ye, who are; avasthitah, arrayed; pratyanikesu, in the connfronting armies-in every unit of the army confronting the other; na bhavisyanti, will cease to exist.
Since this is so-


11.33 Tasmat, therefore; tvam, you; uttistha, rise up; (and) labhasva, gain; the yasah, fame, that Arjuna has conered the Atirathas [Atiratha-see note under 1.4.6.-Tr.], Bhisma, Drona and others, who are unconerable even by the gods. Such fame can be acired only by virtuous actions. Jitva, by defeating; satrun, the enemies, Duryodhana and others; bhunksva, enjoy; a rajyam, kingdom; that is samrddham, propersous, free from enemies and obstacles. Ete, these; nihatah, have been definitely killed, made lifeless; eva maya, verily by Me; eva purvam, even earlier. Bhava, be you; nimitta-matram, merely an instrument, O Savyasachin. Arjuna was called so because he could shoot arrows even with his left hand.


11.34 By saying, 'who have been killed by Me,' the Lord names Drona and those very warriors with regard to whom Arjuna had (his) doubts.
Now then, uncertainty with regard to Drona and Bhisma is well-founded. Drona was the teacher of the science of archery, and was eipped with heavenly weapons; and particularly, he was his (Arjuna's) own teacher and most respected. Bhisma was destined to die at will, and possessed heavenly weapons. He fought a duel with Parasurama and remained unvanished. So also Jayadratha-whose father was performing an austerity with the idea that anyone who made his son's head fall on the ground would have even his own head fall. Since Karna also was eipped with an unerring spear given by Indra, and was a son of the Sun, born of a maiden (Kunti), therefore he is referred to by his own name itself.
As a mere instrument, tvam, you; jahi, destory them; who have been hatan, killed; maya, by Me. Ma, do not; vyathisthah, be afraid of them. Yuddhyasva, fight. Jetasi, you shall coner; the sapatnan, enemies-Duryodhana and others; rane, in battle.


11.35 Srutva, hearing; etat, this, aforesaid; vacanam, utterance; kesavasya, of Kesava; Kiriti, krtanjalih, with joined palms; and vepamanah, trembling; nama-skrtva, prostrating himself; aha, said; bhuyah eva, again; krsnam, to Krsna; sa-gadgadam, with a faltering voice-.
A person's throat becomes choked with phlegm and his eyes full of tears when, on being struck with fear, he is overcome by sorrow, and when, on being overwhelmed with affection, he is filled with joy. The indistinctness and feleness of sound in speech that follows as a result is what is called faltering (gadgada). A speech that is accompanied with (saha) this is sa-gadgadam. It is used adverbially to the act of utterance.
Pranamya, bowing down with humility; bhita-bhitah, overcome by fits of fear, with his mind struck again and again with fear-this is to be connected with the remote word aha (said).
At this juncture the words of Sanjaya have a purpose in view. How? It is thus: Thinking that the helpless Duryodhana will be as good as dead when the four unconerable ones, viz Drona and others, are killed, Dhrtarastra, losing hope of victory, would conclude a treaty. From that will follow peace on either side. Under the influence of fate, Dhrtarastra did not even listen to that!


11.36 Sthane, it is proper; -what is that?-that the jagat, world; prahrsyati, becomes delighted; tava prakirtya, by Your praise, by reciting Your greatness and hearing it. This is befitting. This is the idea. Or, the word sthane may be taken as alifying the word 'subject' (understood) : It is proper that the Lord is the subject of joy etc. since the Lord is the Self of all beings and the Friend of all.
So also it (the world) anurajyate, becomes attracted, becomes drawn (by that praise). That also is with regard to a proper subject. This is how it is to be explained.
Further, that the raksamsi, Raksasas; bhitani, stricken with fear; dravanti, run; disah, in all directions-that also is with regard to a proper subject. And that sarve, all; the siddha-sanghah, groups of the Siddhas-Kapila and others; namasyanti, bow down-that also is befitting.
He points out the reason for the Lord's being the object of delight etc.:


11.37 Ca, and; since You are the Primal Creator, the Cause, api, even; brahmanah, of Brahma, of Hiranyagarbha; therefore, kasmat, why, for what reason; should they na nameran, not bow down; te, to You; mahatman, O exalted One; gariyase, who are greater (than all)! Hence, why should these not bow down adi-karte, to the first Creator? Therefore You are fit for, i.e. the fit object of, delight etc. and salutation as well.
Ananta, O infinite One; devesa, supreme God; jagannivasa, Abode of the Universe; tvam, You; are the aksaram, Immutable; tat param yat, that which is Transcendental, which is heard of in the Upanisads;-what is that?-sad-asat, being and nonbeing. Being is that which exists, and non-being is that with regard to which the idea of nonexistence arises. (You are) that Immutable of which these two-being and non-being-become the limiting adjuncts; which (Immutable), as a result, is metaphorically referred to as being and non-being. But in reality that Immutable is transcendental to being and non-being. 'That Immutable which the knowers of the Vedas declare' (8.11; cf. Ka. 1.2.15)-that is You Yourself, nothing else. This is the idea.
He praises again:


11.38 You are the adi-devah, primal Deity, because of being the creator of the Universe; the puranah, ancient, eternal; purusah, Person-(derived) in the sense of 'staying in the town (pura) that is the body'. You verily are the param, suprem; nidhanam, Resort, in which this entire Universe comes to rest at the time of final dissolution etc. Besides, You are the vetta, knower of all things to be known. You are also the vedyam, object of knowledge-that which is fit to be known; and the param, supreme; dhama, Abode, the supreme State of Visnu. Anantarupa, O You of infinite forms, who have no limit to Your own forms; the entire visvam, Universe; tatam, is pervaded; tvaya, by You.
Further,


11.39 You are vayuh, Air; yamah, Death; and agnih, Fire; varunah, the god of the waters; sasankah, the moon; prajapatih, the Lord of the creatures- Kasyapa and others [See note on p.2.-Tr.]; and pra-pitamahah, the Great-grandfather, i.e. the Father ever of Brahma (Hiranyagarbha). Namo, salutations; namah, salutation; astu, be; te, to You; sahasra-krtvah, a thousand times. Punah ca bhuyah api namo te, salutation to You again and again; namah, salutation!
The suffix krtvasuc (after sahasra) indicates performance and repetition of the act of salutation a number of times. The words punah ca bhuyah api (again and again) indicate his own dissatisfaction [Dissatisfaction with only a few salutations.] owing to abundance of reverence and devotion.
So also,


11.40 Namah, salutation to You; purastat, in the East; atha, and; even prsthatah, behind. Salutation be sarvatah, on all sides; eva, indeed; te, to You who exist everywhere; sarva, O All! Tvam, You; are ananta-virya-amita-vikramah, possessed of infinite strength and infinite heroism. virya is strength, and vikramah is heroism. Someone though possessing strength for the use of weapons etc. [Ast. reads 'satru-vadha-visaye, in the matter of killing an enemy'.-Tr.] may lack heroism or have little heroism. But You are possessed of infinite strength and infinite heroism.
Samapnosi, You pervade, interpenetrate; sarvam, everything, the whole Universe, by Your single Self. Tatah, hence; asi, You are; sarvah, All, i.e., no entity exists without You.
'Since I am guilty of not knowing Your greatness, therefore,'-


11.41 Like a fool, ajanata, without knowing-. Not knowing what? In answer he says: idam, this; mahimanam, greatness-the Cosmic form; tava, of Yours, of God; yat, whatever; uktam, was said; maya, by me (to You); prasabham, rashly, slightingly; pramadat, through inadvertence, being in a distracted state of mind; va api, or even; pranayena, out of intimacy-itimacy is the familiarity arising out of love; whatever I have said because of that reason; erroneously matva, thinking (You); sakha iti, to be a friend, of the same age; iti, addressing You as, 'O Krsna,' 'O Yadava,' 'O friend,'-.
In the clause, 'tava idam mahimanam, ajanata, without knowing this greatness of Yours,' idam (this) (in the neutor gender) is connected with mahimanam (greatness) (in masculine gender) by a change of gender. If the reading be tava imam, then both the words would be in the same gender.


11.42 And, yat, that; asi, You have been; asatkrtah, discourteously treated, slighted; avahasa-artham, out of fun, with a veiw to mocking;-where?-in these, Acyuta, viz vihara-sayya-asana-bhojanesu, while walking [Walking, i.e. sports or exercise], while on a bed, while on a seat, and while eating;-that You have been insulted ekah, in privacy, in the absence of others; adhava, or; that You have been insulted api, even; tat-samaksam, in public, in the very presence of others-(-tat being used as an adverb); tat, for that, for all those offences; O Acyuta, aham, I; ksamaye, beg pardon; tvam, of You; aprameyam, the incomprehensible One, who are beyond the means of knowledge.
(I beg Your pardon) because,


11.43 Asi, You are; pita, the Father, the Progenitor; lokasya, off all beings; cara-acarasya, moving and nonmoving. Not only are Yur are Father of this world, You are also pujyah, worthy of worship; since You are the guruh, Teacher; [He is the Teacher since He introduce the line of teachers of what is virtue and vice, and of the knowledge of the Self. And He is greater than a teacher because He is the teacher even of Hiranyagarbha and others.] gariyan, greater (than a teacher). How are You greater? In answer he says: Asti, there is; na, none other; tvat-samah, eal to You; for there is no possibility of two Gods. Because all dealings will come to naught if there be many Gods! When there is no possibility of another being eal toYou, kutah eva, how at all; can there be anyah, anyone; abhyadhikah, greater; api, even; loka-traye, in all the three worlds; apratima-prabhavah, O you of unrivalled power?
That by which something is measured is pratima. You who have no measure for Your power (prabhava) are a pratima-prabhavah. Apratima-prabhava means 'O You of limitless power!'
Since this is so,


11.44 Tasmat, therefore; pranamya, by bowing down; and pranidhaya kayam, prostrating, laying, the body completely down; prasadaye, I seek to propitiate; tvam, You; who are isam, God, the Lord; and are idyam, adorable. Deva, O God; You are Your part, arhasi, should; sodhum, bear with, i.e. forgive (my faults); iva, as would; a pita, father; forgive all the faults putrasya, of a son; and as a sakha, friend; the fautls sakhyuh, of a friend; or as a priyah, lover; forgives the faults priyayah, of a beloved.


11.45 Asmi, I am; hrsitah, delighted; drstva, by seeing; adrsta-purvam, something not seen heretofore-by seeing this Cosmic form of Yours which has never been seen before by me or others. And me, my; manah, mind; is pravyathitam, stricken; bhayena, with fear. Therefore, deva, O Lord; darsaya, show; me, to me; tat eva, that very; rupam, form, which is of my friend. Devesa, O supreme God; jagan-nivasa, Abode of the Universe; prasida, be gracious!


11.46
Aham, I; icchami, want; drastum, to see; tvam, You; kiritinam, wearing a crown; as also gadinam, wielding a mace; and cakra-hastam, holding a disc in hand; i.e., tatha eva, just as before. Since this is so, therefore, sahasra-baho, O You with a thousand arms-in Your present Cosmic form; visva-murte, O you of Cosmic form; bhava, apeear; tena eva rupena, with that very form-with the form of the son of Vasudeva; caturbhujena, with four hands. The idea is: withdrawing the Cosmic form, appear in that very form as the son of Vasudeva.
Noticing Arjuna to have become afraid, and withdrawing the Cosmic form, reassuring him with sweet words-


11.47 Prasannena, out of grace-grace means the intention of favouring you; O Arjuna, idam, this; param, supreme; tejomayam, abundantly radiant; visvam, Cosmic, all-comprehensive; anantam, infinite, limitless; adyam, primeval-that which existed in the beginning; rupam, form, the Cosmic form; yat which form; me, of Mine; na drsta-purvam, has not been seen before; tvat-anyena, by anyone other than you; daristam, has been shown; tava, to you; maya, by Me-who am racious, being possessed of that (intention of favouring you); atma-yogat, through the power of My own Yoga, through the power of My own Godhood.
'You have certainly got all your ends accomplished by the vision of the form of Mine who am the Self [The word atmanah (who am the Self) does not occur in some editions.-Tr.] .' Saying so, He eulogizes that (vision):


11.48 Na veda-yajna-adhyayanaih, not by the study of the Vedas and sacrifices, (i.e.) not by the methodical study of even the four Vedas and the study of the sacrifices-since the study of the sacrifices is achieved by the very study of the Vedas, the separate mention of the study of sacrifices is for suggesting detailed knowledge of sacrifices; [This separate mention of the study of sacrifices is necessary because the ancients understood the study of Vedas to mean learing them by rote.] so also, na danaih, not by gifts-in such forms as distributing wealth eal to the weight of the giver; na ca kriyabhih, not even by rituals-by Vedic and other rituals like Agnihotra etc.; nor even ugraih tapobhih, by severe austerities such a Candrayana [A religious observance or expiatory penance regulated by the moon's phases. In it the daily antity of food, which consists of fifteen mouthfuls at the full-moon, is curtailed by one mouthful during the dark fornight till it is reduced to nothing at the new moon; and it is increased in a like manner during the bright fortnight.-V.S.A.] etc. which are frightful; sakyah aham, can I; evam rupam, in this form-possessing the Cosmic form as was shown; drastum, be perceived; nrloke, in the human world; tvad-anyena, by anyone other than you; kuru-pravira, O most valiant among the Kurus.


11.49 Ma te vyatha, may you have no fear; and ma vimudha-bhavah, may not there be bewilderment of the mind; drstva, by seeing, perceiving; idam, this rupam,
form; mama, of Mine; idrk ghoram, so terrible, as was revealed. Vyapetabhih, becoming free from fear; and becoming prita-manah, gladdened in mind; punah, again; prapasya, see; idam, this; eva, very; tat, earlier; rupam, form; me, of Mine, with four hands, holding a conch, a discus and a mace, which is dear to you.


11.50 Iti, thus; uktva, having spoken; arjunam, to Arjuna; tatha, in that manner, the words as stated above; Vasudeva darsayamasa, showed; svakam, His own; rupam, form, as was born in the house of Vasudeva; bhuyah, again. And the mahatma, exalted One; asvasayamasa, reassured; enam, this; bhitam, terrified one; bhutva, by becoming; punah, again; saumya-vapuh, serene in form, graceful in body.


11.51 O Janardana, drstva, having seen; idam, this; saumyam, serene; manusam, human; rupam, form; tava, of Yours-gracious, as of my friend; asmi, I have; idanim, now; samvrttah, become;-what?-sacetah, calm in mind; and gatah, restored; prakrtim, to my own nature.


11.52 Idam, this; rupam, form; mama, of Mine; yat, which; drstavan, asi, you have seen is; sudur-darsam, very difficult to see. Api, even; the devah, gods; are nityam, ever; darsana-kanksinah, desirous of a vision; asya, of this; rupasya, form of Mine. The idea is that though they want to see, they have not seen in the way you have, nor will they see!
Why so?


11.53 Na vedaih, not through the Vedas, not even through the four Vedas-Rk, Yajus, Sama and Atharvan; na tapasa, not by austerity, not by severe austerities like the Candrayana; not danena, by gifts, by gifts of cattle, land, gold, etc.; na ca, nor even; ijyaya, by sacrifices or worship; sakyah aham, can I; drastum, be seen evamvidhah, in this form, in the manner as was shown; yatha, as; drstavan asi, you have seen mam, Me.
'How again, can You be seen? This is being answered:


11.54 Tu, but, O Arjuna; bhaktya, by devotion-. Of what kind? To this the Lord says: Ananyaya, by (that devotion which is ) single-minded. That is called single-minded devotion which does not turn to anything else other than the Lord, and owing to which nothing else but Vasudeva is perceived by all the organs. With that devotion, aham sakyah, am I able; evamvidhah, in this form-in the aspect of the Cosmic form; jnatum, to to known-from the scriptures; not merely to be known from the scriptures, but also drastum, to be seen , to be realized directly; tattvena, in reality; and also pravestum, to be entered into-for attaining Liberation; parantapa, O destroyer of foes.
Now the essential purport of the whole scripture, the Gita, which is meant for Liberation, is being stated by summing it up so that it may be practised:


11.55 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for Me is mat-karma; one who does it is mat-karma-krt-.
Mat-paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-.
So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah-.
Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them-.
Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those engaged in doing unmost harm to him-.
Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.


12.1 The subject-matter stated in the immediately preceding verse, '৷৷.he who works for Me,' etc. is referred to by the word evam (thus).
Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with alifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga?
But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others-


12.2 Ye, those who, being devotees; upasate, meditate; mam, on Me, the supreme Lord of all the masters of yoga, the Omniscient One whose vision is free from purblindness caused by such defects as attachment etc.; avesya,by fixing, concentrating; their manah, minds; mayi, on Me, on God in His Cosmic form; nitya-yuktah, with steadfast devotion, by being ever-dedicated in accordance with the idea expressed in the last verse of the preceding chapter; and being upetah, endowed; paraya, with supreme; sraddhaya faith;-te, they; matah, are considered; to be yukta-tamah, most perfect yogis; me, according to Me, for they spend days and nights with their minds constantly fixed on Me. Therefore, it is proper to say with regard to them that they are the best yogis.
'Is it that the others do not become the best yogis?'
No, but listen to what has to be said as regards them:'


Sri Shankaracharya did not comment on this sloka


12.4 Samniyamya, by fully controlling, withdrawing; indriya-gramam, all the organs; and sarvatra, always at all times; sama-buddhayah, being even-minded-the even-minded are those whose minds remain eipoised in getting anything desirable or undesirable; te, they, those who are of this kind; ratah, engaged; sarva-bhuta-hite, in the welfare of all beings prapnuvanti, attain; mam, Me; eva, alone. As regards them it needs no saying that they attain Me, for it has been said, '৷৷.but the man of Knowledge is the very Self. (This is) My opinion' (7.18). It is certainly not proper to speak of being or not being the best among the yogis with regard to those who have attained identity with the Lord.
But,


12.5 Tesam, for them; avyakta-asakta-cetasam, who have their minds attached to the Unmanifest; klesah,the struggle; is adhika-tarah, greater. Although the trouble is certainly great for those who are engaged in works etc. for Me, still owing to the need of giving up self-identification with the body, it is greater in the case of those who accept the Immutable as the Self and who kept in view the supreme Reality. Hi, for; avyakta gatih, the Goal which is the Unmanifest-(the goal) which stands in the form of the Immutable; that is avapyate, attained; duhkham, with difficulty; dehavadbhih, by the embodied ones, by those who identify themselves with the body. Hence the struggle is greater.
We shall speak later of the conduct of those who meditate on the Unmanifest.


12.6 Tu, as for; ye, those who; sannyasya, having dedicated; sarvani, all; karmani, actions; mayi, to Me who am God; and matparah, having accepted Me as the supreme; upasate, meditate; dhyayantah, by thinking; mam, of Me; ananyena, with single-minded; yogena, concentration; eva, only-. That (yoga) is single-minded which has no other object than the Cosmic Deity, the Self. By thinking exclusively with that single-minded [The Ast. and the A.A. read 'kena, what?' in place of 'kevalena, exclusively'.-Tr.] (yoga)-.
What comes to them?


12.7 O son of Prtha, tesam, for them who are solely devoted to meditating on Me; avesita-cetasam mayi, who have their minds absorbed in, fixed on, merged in, Me who am the
Cosmic Person; aham, I, God; bhavami, become; na cirat, without delay;-what then? soon indeed-the samuddharta, Deliverer-. Wherefrom? In answer the Lord says, mrtyu-samsara-sagarat, from the sea of the world which is fraught with death. Samsara (world) fraught with mrtyu (death) is mrtyu-samsara. That itself is like a sea, being difficult to cross. I become their deliverer from that sea of transmigration which is fraught with death.
Since this is so, therefore,


12.8 Adhatsva, fix manah, the mind-possessed of the power of thinking and doubting; mayi, on Me, on God as the Cosmic Person; eva, alone. Mayi, in Me; eva, alone; nivesaya, rest; the buddhim, intellect, which engages in determining (things). Listen to what will happen to you thery: Na samsayah, there is no doubt-no doubt should be entertained with regard to this; that atah urdhvam, hereafter, after the fall of the body; nivasisyasi, you will dwell; mayi, in Me, live in identity withMe; eva, alone.


12.9 Atha, if, however; na saknosi, you are unable; samadhatum, to establish, in this way as I have described; cittam, the mind; sthiram, steadily, unwaveringly; mayi, on Me; tatah, then; O Dhananjaya, iccha, seek, pray; aptum, to attain; mam, Me, as the Cosmic person; abhyasa-yogena, through the Yoga of Practice.
Practice consists in repeatedly fixing the mind on a single object by withdrawing it from everything else. The yoga following from this, and consisting in concentration of the mind, is abhyasa-yoga.


12.10 If asamarthah asi, you are unable; api, even; abhyase, to practise; then, bhava, be; mat-karma-paramah, intent on works for Me-works (karma) meant for Me (mat) are mat-karma-i.e., you be such that works meant for Me become most important to you. In the absence of Practice, api, even; kurvan, by undertaking; karmani, works alone; madartham, for Me; avapsyasi, you will attain; siddhim, perfection-by gradually aciring purification of mind, concentration and Knowledge.


12.11 Atha, if, again; asaktah asi, you are unable; kartum, to do; etat api, even this-what was stated as being 'intent on doing works for Me'; in that case, mad-yogam-asritah, having resorted to the Yoga for Me-the performance of those works that are being done by dedicating them to Me is madyogah; by resorting to that Yoga for Me; tatah, thereafter; sarva-karma-phala-tyagam kuru, renounce, give up, the results of all works; by becoming yata-atmavan, controlled in mind. [In the earlier verse it was enjoined that all works, be they Vedic or secular, are to be considered as belonging to God and should be done for Him-not for oneself-, as a soldier would do for his king. In the present verse it is stated that the attitude should be, 'May this work of mine please God.' This very attitude involves dedicating of results to God. See S.
According to M.S., mat-karma in the earlier verse means bhagavata-dharma, i.e. hearing, singing, etc. about God. In the present verse, sarva-karma means all works in general.-Tr.]
Now the Lord praises the renunciation of the results of all works:


12.12 Jnanam, knowledge; [Firm conviction about the Self arrived at through Vedic texts and reasoning.] is hi, surely; sreyah, superior; -to what?-abhyasat, to practice [Practice-repeated effort to ascertain the true meaning of Vedic texts, in order to acire knowledge.] which is not preceded by discrimination. Dhyanam, meditation, undertaken along with knowledge; visisyate, surpasses even jnanat, that knowledge. Karma-phala-tyagah, renunciation of the results of works; excels even dhyanat, meditation associated with knowledge. ('Excels' has to be supplied.) Tyagat, from this renunciation of the results of actions, in the way described before; [By dedicating all actions to God with the idea, 'May God be pleased.'] santih, Peace, the cessation of transmigratory existence together with its cause; follows anantaram, immediately; not that it awaits another accasion.
Should the unenlightened person engaged in works be unable to practise the disciplines enjoined earlier, then, for him has been enjoined renunciation of the results of all works as a means to Liberation. But this has not been done at the very beginning. And for this reason renunciation of the results of all works has been praised in, 'Knowledge is surely superior to practice,' etc. by teaching about the successive excellence. For it has been taught as being fit to be adopted by one in case he is unable to practise the disciplines already presented [Presented from verse 3 onwards.]
Objection: From what similarly does the eulogy follow?
Reply: In the verse, 'When all desires clinging to one's heart fall off' (Ka, 2.3.14), it has been stated that Immortality results from the rejection of all desires. That is well known. And 'all desires' means the 'result of all rites and duties enjoined in the Vedas and Smrtis'. From the renunciation of these, Peace surely comes immediately to the enlightened man who is steadfast in Knowledge.
There is a similarity between renunciation of all desires and renunciation of the results of actions by an unenlightened person. Hence, on account of that similarity this eulogy of renunciation of the results of all actions is meant for rousing interest. As for instance, by saying that the sea was drunk up by the Brahmana Agastya, the Brahmanas of the present day are also praised owing to the similarity of Brahminhood. In this way it was been said that Karma-yoga becomes a means for Liberation,since it involves renunciaton of the rewards of works.
Here, again, the Yoga consisting in the concentration of mind on God as the Cosmic Person, as also the performance of actions etc. for God, have been spoken of by assuming a difference between God and Self. In, 'If you are unable to do even this' (11) since it has been hinted that it (Karma-yoga) is an effect of ignorance, therefore the Lord is pointing out that Karma-yoga is not suitable for the meditator on the Immutable, who is aware of idenity (of the Self with God). The Lord is similarly pointing out the impossibility of a karma-yogin's meditation on the Immutable.
In (the verse), 'they৷৷.attain Me alone' (4), having declared that those who meditate on the Immutable are independent so far as the attainment of Liberation is concerned, the Lord has shown in, '৷৷.I become the Deliverer' (7), that others have no independence; they are dependent on God. For, if they (the former) be considered to have become identified with God, they would be the same as the Immutable on account of (their) having realized non-difference. Conseently, speaking of them as objects of the act of deliverance will become inappropriate!
And, since the Lord in surely the greatest well-wisher of Arjuna, He imparts instructions only about Karma-yoga, which involves perception of duality and is not associated with full Illumination. Also, no one who has realized his Self as God through valid means of knowledge would like subordination to another, since it involves a contradiction. Therefore, with the idea, 'I shall speak of the group of virtues (as stated in), "He hwo is not hateful towards any creature," etc. which are the direct means to Immortality, to those monks who meditate on the Immutable,who are steadfast in full enlightenment and have given up all desires,' the Lord proceeds:


12.13 Advesta, he who is not hateful; sarva-bhutanam, towards any creature: He does not feel repulsion for anything, even for what may be the cause of sorrow to himself, for he sees all beings as his own Self. Maitrah, he who is friendly-behaving like a friend; karunah eva ca, and compassionate: karuna is kindness, compassion towards sorrow-stricken creatures; one possessing that is karunah, i.e. a monk, who grants safety to all creatures. Nirmamah, he who has no idea of 'mine'; nirahankarah, who has no idea of egoism; sama-duhkha-sukhah, who is the same under sorrow and happiness, he in whom sorrow and happiness do not arouse any repulsion or attraction; ksami, who is forgiving, who remains unperturbed even when abused or assaulted;


12.14 Santustah satatam, he who is ever content: who has the sense of contentment irrespective of getting or not getting what is needed for the maintenance of the body; who is similarly ever-satisfied whether he gets or not a good thing. Yogi, who is a yogi, a man of concentrated mind; yata-atma, who has self-control, whose body and organs are under control; drdha-niscayah, who has firm conviction-with regard to the reality of the Self; arpita-mano-buddhih, who has dedicated his mind and intellect; mayi, to Me-(i.e.) a monk whose mind (having hte characteristics of reflection) and intellect (possessed of the faculty of taking decisions) are dedicated to, fixed on, Me alone; sah yah, he who is; such a modbhaktah, devotee of Mine; is priyah, dear; me, to Me. It was hinted in the Seventh Chapter, 'For I am very much dear to the man of Knowledge, and he too is dear to Me' (7.17). That is being elaborated here.


12.15 Sah ca, he too; yasmat, owing to whom owing to which monk; lokah, the world; na udvijate, is not disturbed, not afflicted, not agitated; so also, yah na udvijate, he who is not disturbed; lokat, by the world; muktah, who is free; harsa-amarsa-bhaya-udvegaih, from joy, impatience, fear and anxiety;-harsa is elation of the mind on aciring a thing dear to oneself, and is manifested as horripillation, shedding of tears, etc.; amarsa is non-forbearance; bhaya is fright; udvega is distress; he who is free from them-, is priyah, dear; me, to Me.


12.16 Anapeksah, he who has no desires with regard to covetable things like body, organs, objects, (their inter-) relationship, etc.; sucih, who is pure, endowed with external and internal purity; daksah, who is dextrous, who is able to promptly understand in the right way the duties that present themselves; udasinah, who is impartial, the monk who does not side with anybody-friends and others; gatavyathah, who is free from fear; sarva-arambha-parityagi, who has renounced every undertaking-works under-taken are arambhah; sarva-arambhah means works undertaken out of desire for results to be enjoyed here or hereafter; he who is apt to give them up (pari-tyaga) is sarva-arambha-parityahi; he who is such a madbhaktah, devotee of Mine; he is priyah, dear; me, to Me.
Further,


12.17 Yah, he who; na hrsyati, does not rejoice on getting a coveted object; na dvesti, does not fret on getting an undesirable object; na socati, does not lament on the loss of a dear one; and na kanksati, does not hanker after an object not acired; subha-asubha-parityogi, who gives up good and bad, who is apt to give up good and bad actions; bhaktiman, who is full of devotion-he is dear to Me.


12.19 Narah, the person; tulya-ninda-stutih, to whom denunciation and praise are the same; mauni, who is silent, restrained in speech; santustah, content; yena-kenacit, with anything-for the mere maintenance of the body, as has been said in, 'The gods know him to be a Brahmana who is clad by anyone whosoever' (Mbh. Sa. 245.12); further, aniketah, he who is homeless, who has no fixed place of residence-'without a home' [ The whole verse is 'He,however is certainly the knower of Liberation who has attachment neither for a hut, nor for water, nor cloth, nor the three places of pilgrimage, nor a home, nor a seat, nor food.'], as said in another Smrti; sthira-matih, steady-minded, whose thought is steady with regard to the Reality which is the supreme Goal; and bhaktiman, who is full of devotion-(he) is dear to Me. [There is a repeated mention of Bhakti in this Chapter because it is means to the Knowledge which leads to the supreme Goal.]
The group of alities of the monks who meditate on the Immutable, who have renounced all desires, who are steadfast in the knowledge of the supreme Goal-which (alities) are under discussion beginning from 'He who is not hateful towards any creature' (13), is being concluded:


12.20 Tu, but; ye bhaktah, those devotees of Mine, the monks who have resorted to the highest devotion consisting in the knowledge of the supreme Reality; mat-paramah, who accept Me as the supreme Goal, to whom I, as mentioned above, who am identical with the Immutable, am the highest (parama), unsurpassable Goal; and sraddadhanah, with faith; paryupasate, seek for, practise; idam, this; dharmyamrtam, ambrosia that is indistinguishable from the virtues-that which is indistinguishable from dharma (virtue) is dharmya, and this is called amrta (ambrosia) since it leads to Immortality-; yatha-uktam, as stated above in, 'He who is not hateful towards any creature,' etc.; te, they; are ativa, very; priyah, dear; me, to Me.
After having explained what was hinted in, 'For I am very much dear to the man of Knowledge৷৷.'(7.17), that has been concluded here in, 'Those devotees are very dear to Me.'
Since by seeking for this ambrosia which is indistinguishable from the virtues as stated above one becomes very dear to Me, who am theLord Vishnu, the supreme God, therefore this nectar which is indistinguishable from the virtues has to be diligently sought for by one who is a seeker of Liberation, who wants to attain the coveted Abode of Visnu. This is the purport of the sentence. [Thus, after the consummation of meditation on the alified Brahman, one who aspires after the unalified Brahman, who has the alifications mentioned in, 'He who is not hateful towards any creature,' etc., who is pre-eminently fit for this purpose, and who practises sravana etc. has the possibility of realizing the Truth from which his Liberation logically follows. Hence, the conclusion is that the meaning of the word tat (in the sentence tattvamasi) has to be sought for, since his has the power to arouse the comprehension of the meaning of that sentence, which is the means to Liberation.]


13.2 The Lord specifies the body as the object referred to by the pronoun idam (this). O son of Kunti, (this body) abhidhiyate, is referred to; ksetram iti, as the field-because it is protected (tra) against injury (ksata), or because it perishes (ksi), wastes away (ksar), or because the results of actions get fulfilled in the body as in a field (ksetra). The word iti is used in the sense of 'as'.
They-who?-tadvidah, who are versed in this, who know the 'field' and the 'knower of the field'; ahuh, call; tam, him, the knower; yah, who; vetti etat, is concious of, knows, it, the body, the field-makes it, from head to foot, an abject of his knowledge; makes it an object of perception as a separate entity, through knowledg which is spontaneous or is acired through instruction; ksetrajna iti, as the knower of the field. As before, the word iti is used in the sense of 'as'. They call him as the knower of the field.
Is it that the field and the knower of the field thus mentioned are to be understood through this much knowledge only? The answer is, no.