*maharṣīṇāṁ bhṛgurahaṁ girāmasmyekamakṣaram I yajñānāṁ japayajño'smi sthāvarāṇāṁ himālayaḥ II 10.25*

maharṣīṇāṁ: of the great sages; bhṛguḥ: Bhrigu; ahaṁ: I; girām: of the vibrations; asmi: I am; ekam akṣaram: single letter (Om); yajñānāṁ: of the yajnas (sacrifices); japayagñaḥ: chanting of holy names; asmi: I am; sthāvarāṇāṁ: of the immovables; himālayaḥ: Himalayas

10.25 Of the great sages, I am Bhrigu. Of the vibrations, I am the OM. Of the sacrifices, I am the chanting of holy names. Of the immovable objects, I am the Himālayas.

*aśvatthaḥ sarvavṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ I gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ II 10.26*

aśvatthaḥ: banyan tree; sarva: all; vṛkṣāṇāṁ: of the trees; devarṣīṇāṁ: of the sages of the gods; ca: and; nāradaḥ: Nārada; gandharvāṇāṁ: of the Gandharvas; citrarathaḥ: Chitraratha; siddhānāṁ: of the Siddhas; kapilaḥ: Kapila; muniḥ: sage

10.26 Of all the trees, I am the Banyan tree and of all the sages of the gods, I am Nārada. Of the Gandharvas, I am Chitraratha. Of the realized souls, I am the sage Kapila.

*uccaiḥśravas amaśvānāṁ viddhi mām amṛtodbhavam I airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam II 10.27*

uccaiḥśravasaṁ: Ucchaishravas; aśvānāṁ: of the horses; viddhi: know; māṁ: Me; amṛtodbhavam: Born of nectar produced from the churning of the ocean; airāvataṁ: Airavata; gajendrāṇāṁ: of the elephants; narāṇāṁ: of men; ca: and; narādhipam: king

10.27 Of the horses, know me to be Ucchaiṣravas born of the nectar generated from the churning of the ocean; Of the elephants, Airāvata and of men, the king.

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*āyudhānāmahaṁ vajraṁ dhenūnāmasmi kāmadhuk I prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ II 10.28*

āyudhānām: of the weapons; ahaṁ: I am; vajraṁ: thunderbolt; dhenūnām: of the cows; asmi: I am; kāmadhuk: Kamadhenu; prajanaḥ: for begetting children; cā: and; asmi: I am; kandarpaḥ: god of love; sarpāṇāṁ: of the snakes; asmi: I am; vāsukiḥ: Vasuki

10.28 Of the weapons, I am the thunderbolt. Of the cows, I am Kamadhenu; For begetting children, I am the god of love. Of the snakes, I am Vasuki.

*anantaścāsmi nāgānāṁ varuṇo yādasām aham I pitṛṇāmaryamā cāsmi yamaḥ saṁyamatāmaham II 10.29*

anantaḥ: Ananta; ca: and; asmi: I am; nāgānāṁ: of the serpents; varuṇaḥ: Varuṇa; yādasām: of the water deities; aham: I am; pitṛṇām: of the ancestors; aryamā: Aryama; ca: and; asmi: I am; yamaḥ: Yama; saṁyamatām: of the ones who ensure discipline; aham: I

10.29 Of the serpents, I am Ananta. Of the water deities, I am Varuṇa. Of the ancestors, I am Aryama and of the ones who ensure discipline, I am Yama.

*prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham I mṛgāṇāṁ ca mṛgendro'haṁ vainateyaśca pakṣiṇām II 10.30*

prahlādaḥ: Prahlada; ca: and; asmi: I am; daityānāṁ: of the Daityas; kālaḥ: time; kalayatām: of the subduers; aham: I; mṛgāṇāṁ: of the animals; ca: and; mṛgendraḥ: king of animals; ahaṁ: I; vainateyaḥ: Garuda; ca: and; pakṣiṇām: of the bird

10.30 Of the Daitya (demons), I am Prahlad and of the reckoners, I am time. Of the animals, I am the king of animals (lion) and of the birds, I am Garuda.

*pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham I jhaṣāṇāṁ makaraścāsmi srotasāmasmi jānhavī II 10.31*

pavanaḥ: wind; pavatāṁ: that which purifies; asmi: I am; rāmaḥ: Rama; śastrabhṛitām: wielders of weapons; ahaṁ: I; jhaṣāṇāṁ: of the water beings; makaraḥ : fish; cā: and; asmi: I am; srotasām: of the flowing rivers; asmi: I am; jānhavī: Jahnavi (Ganga)

10.31 Of the purifiers, I am the wind. Of the wielders of weapons, I am Rāma. Of the water beings, I am the shark and of the flowing rivers, I am Jahnavi (Gaṅgā).

*sargāṇāmādirantaśca madhyaṁ caivāhamarjuna I adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham II 10.32*

sargāṇāṁ: of all creations; ādiḥ: beginning; antaḥ: end; ca: and; madhyaṁ: middle; ca: and; eva: surely; aham: I; arjuna: Arjuna; adhyātmavidyā: spiritual knowledge; vidyānāṁ: of all knowledge; vādaḥ: logic; pravadatām: of arguments; aham: I

10.32 Of all creations, I am surely the beginning and end and the middle, O Arjuna. Of all knowledge, I am the spiritual knowledge of the Self. Of all arguments, I am the logic.

*akṣarāṇāmakāro'smi dvandvaḥ sāmāsikasya ca I ahaṁevākṣayaḥ kālo dhātāhaṁ viśvatomukhaḥ II 10.33*

akṣarāṇām: of the letters; akāraḥ: The letter A; asmi: I am; dvandvaḥ: of the dual words; sāmāsikasya: compounds; ca: and; ahaṁ: I; evā: surely; akṣayaḥ: never-ending; kālo: time; dhātā: creator; ahaṁ: I; viśvatomukhaḥ: faces facing the world (Brahma)

10.33 Of the letters, I am the 'A'. Of the dual words, I am the compounds and surely I am the never-ending time. I am the Omniscient who sees everything.

*mṛtyuḥ sarva-haraś cāham udbhavaśca bhaviṣyatāï I kīrtiḥ śrīrvākca nāriṇāṁ smṛtirmedhā dhṛtiḥ kṣamā II 10.34*

mṛtyuḥ: death; sarvaharaḥ: all-devouring; ca: and; aham: I; udbhavaḥ: creation; ca: and; bhaviṣyatāï: of the future; kīrtiḥ: fame; śrīr vāk: wealth of words; ca: and; nāriṇāṁ: of the feminine; smṛtiḥ: memory; medhā: intelligence; dhṛtiḥ: faithfulness; kṣamā: patience

10.34 I am the all-devouring death and I am the creator of all things of the future. Of the feminine, I am fame, fortune, beautiful speech, memory, intelligence, faithfulness and patience.

*bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham I māsānāṁ mārgaśīrṣo'ham ṛtūnāṁ kusumākaraḥ II 10.35*

bṛhatsāma: Bṛhat Sāma; tathā: and; sāmnāṁ: of the Sāma Veda; gāyatrī: Gāyatrī; chandasām: of all poetry; aham: I; māsānāṁ: of the months; mārgaśīrṣaḥ: Mārgaśīrṣa; aham: I; ṛtūnāṁ: of the seasons; kusumākaraḥ: spring

10.35 Of the Sāma Veda hymns, I am the Bṛhat Sāma and of all poetry, I am the Gāyatrī. Of the months, I am Mārgaśīrṣa and of the seasons, I am Spring.

*dyūtaṁ chalayatām asmi tejas tejasvinām aham I jayo'smi vyavasāyo'smi sattvaṁ sattvavatām aham II 10.36*

dyūtaṁ: gambling; chalayatām: of all cheating; asmi: I am; tejaḥ: effulgence; tejasvināṁ: of all the effulgent things; aham: I; jayaḥ: victory; asmi: I am; vyavasāyaḥ: of all adventure; asmi: I am; sattvaṁ: the satvic nature; sattvavatām: of those who are tranquil; aham: I

10.36 Of all the cheating, I am Gambling. Of the effulgent things, I am the Effulgence. I am Victory, I am Effort, I am the Goodness (sattva) of those who are with satva (good) quality.

*vṛṣṇīnāṁ vāsudevo'smi pāṇḍavānāṁ dhanañjayaḥ I munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ II 10.37*

vṛṣṇīnāṁ: of the Vṛṣṇis; vāsudevaḥ: Vāsudeva; asmi: I am; pāṇḍavānāṁ: of the Pāṇḍavas; dhanañjayaḥ: Dhanañjaya; munīnām: of the sages; api: also; ahaṁ: I; vyāsaḥ: Vyāsa; kavīnām: of the thinkers; uśanā: Uśāna; kaviḥ: seer

10.37 Of the descendants of Vṛṣṇi, I am Vāsudeva Kṛṣṇa. Of the Pāṇḍavas, I am Arjuna. Of the sages, I am also Vyāsa and of the seer, I am Uśāna.

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*daṇḍo damayatām asmi nītirasmi jigīṣatām I maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham II 10.38*

daṇḍaḥ: rod of punishment; damayatām: of all punishments; asmi: I am; nītiḥ: morality; asmi: I am; jigīṣatām: of the victorious; maunaṁ: silence; ca: and; evā: also; asmi: I am; guhyānāṁ: of the secrets; jñānaṁ: knowledge; jñānavatāṁ: of the wise; aham: I

10.38 Of rulers, I am their Sceptre. Of the victorious, I am Statesmanship. Of all secrets, I am also Silence. Of the wise, I am Wisdom.

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*yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna I na tadasti vinā yat syān mayā bhūtaṁ carācaram II 10.39*

yat: what; cā: and; api: also; sarva: all; bhūtānāṁ: beings; bījaṁ: seed; tat: that; aham: I; arjuna: Arjuna; na: not; tat: that; asti: is; vinā: without; yat: that; syān: exists; mayā: by Me; bhūtaṁ: created; cara: moving; acaram: unmoving

10.39 Also, of whatever beings exist, I am the seed, O Arjuna. There is nothing that exists without Me in all creations, moving and unmoving.

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*nānto'sti mama divyānāṁ vibhūtīnāṁ parantapa I eṣa tūddeśataḥ prokto vibhūtervistaro mayā II 10.40*

na: not; antaḥ: end; asti: is; mama: My; divyānāṁ: divine; vibhūtīnāṁ: glories; parantapa: Supreme Lord; eṣa: all this; tu: that; uddeśataḥ: examples; proktaḥ: says; vibhūteḥ: glories; vistaraḥ: detailed; mayā: by Me

10.40 There is no end to My Divine glories, Oh Parantapa. What have been says by Me are examples of My detailed glories.

*yad yad vibhūtimat sattvaṁ śrīmad ūrjitameva vā I tat tad evā'vagaccha tvaṁ mama tejoṁśa saṁbhavam II 10.41*

yad-yad: whatever; vibhūtimat: glorious; sattvaṁ: existence; śrīmad: beautiful; ūrjitam: glorious; eva: also; vā: or; tat-tad: all that; eva: surely; avagaccha: you should know; tvaṁ: you; mama: My; tejaḥ: splendour; aṁśa: part; saṁbhavam: born of

10.41 You should know that whatever glories exist or whatever beautiful and glorious exists, all that surely is born of just a portion of My splendour.

*athavā bahunaitena kiṁ jñātena tavārjuna I viṣṭabhyāhamidaṁ kṛtsnam ekāṁśena sthito jagat II 10.42*

athavā: or; bahunā: many; etena: of this kind; kiṁ: what; jñātena: know; tava: you; arjuna: Arjuna; viṣṭabhya: full; aham: I; idaṁ: this; kṛtsnam: of all manifestations; eka: one; aṁśena: part; sthito: situated; jagat: world

10.42 Of what use is to know about the many manifestations of this kind, O Arjuna? I pervade this entire world with just a part of Myself.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde vibhūtiyogo nāma daśamo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the tenth chapter named *Vibhūti Yogaḥ***,** *'The Yoga of Divine Manifestations.'*

*arjuna uvāca madanugrahāya paramaṁ guhyaṁ adhyātma-saṁjñitam I yat tvayoktaṁ vacas tena moho'yaṁ vigato mama II 11.1*

Arjuna uvāca: Arjuna says; madanugrahāya: out of compassion for me; paramaṁ: supreme; guhyaṁ: confidential; adhyātma: spiritual; saṁjñitam: in the matter of; yat: what; tvayā: by You; uktaṁ: says; vacaḥ: words; tena: by that; mohaḥ: delusion; ayaṁ: this; vigataḥ: removed; mama: my

11.1 Arjuna says: 'O Lord! By listening to Your wisdom on the supreme secret of Existence and your glory, I feel that my delusion has disappeared.'

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*bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā I tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam II 11.2* bhava: creation; apyayau: dissolution; hi: certainly; bhūtānāṁ: of all living entities; śrutau: have heard; vistaraśaḥ: detail; mayā: by me; tvattaḥ: from You; kamalapatrākṣa: O lotus-eyed one; māhātmyam: glories; api: also; cā: and; avyayam: inexhaustible

11.2 O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.

*evaṁetadyathāttha tvam ātmānaṁ parameśvara I draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama II 11.3*

evaṁ: thus; etat: this; yathā: as it is; āttha: have spoken; tvaṁ: You; ātmānaṁ: the soul; parameśvara: the Supreme Lord; draṣṭuṁ: to see; icchāmi: I wish; te: You; rūpaṁ: divine; puruṣottama: best of manifested forms

11. O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.

*manyase yadi tacchakyaṁ mayā draṣṭumiti prabho I yogeśvara tato me tvaṁ darśayātmānamavyayam II 11.4*

manyase: You think; yadi: if; tat: that; śakyaṁ: able; mayā: by me; draṣṭum: to see; iti: thus; prabho: O Lord; yogeśvara: O Lord of all mystic power; tataḥ: then; me: unto me; tvaṁ: You; darśaya: show; ātmānaṁ: Yourself; avyayaṁ: imperishable

11.4 O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self.

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*śrībhagavānuvāca paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ I nānāvidhāni divyāni nānāvarṇākṛtīni ca II 11.5*

śrī bhagavān uvāca: Kṛṣṇa says; paśya: behold; me: Mine; pārtha: arjuna; rūpāṇi: forms; śataśaḥ: hundreds; atha: also; sahasraśaḥ: thousands; nānāvidhāni: of different nature; divyāni: divine; nānā: various; varṇa: colors; ākṛtīni: shapes; ca: also

11.5 Bhagavān says: O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.

*paśyādityān vasūn rudrān aśvinau marutastathā I bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata II 11.6*

paśya: see; adityān: the twelve sons of Aditi; vasūn: the eight Vasus; rudrān: the eleven forms of Rudra; aśvinau: the two Aśvinis; marutaḥ: the forty-nine Maruts (wind deities); tathā: also; bahūni: many; adṛṣṭa: that you have never seen; pūrvāṇi: before; paśya: see; āścaryāṇi: wonderful; bhārata: O best of the Bhāratas

11.6 O Bhārata, see here the different manifestations of the Ādityas, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which noone has ever seen before.

*ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram I mama dehe guḍākeśa yac cānyad draṣṭumicchasi II 11.7*

iha: in this; ekasthaṁ: situated in one; jagat: the universe; kṛtsnaṁ: whole; paśya: see; adya: now; sa: with; carā: moving; acaram: not moving; mama: My; dehe: in this body; guḍākeśa: O Arjuna; yat: that; ca: also; anyat: other; draṣṭum: to see; icchasi: you like

11.7 O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.

*na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā I divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram II 11.8*

na: never; tu: but; māṁ: Me; śakyase: able; draṣṭum: to see; anena: by this; eva: certainly; svacakṣuṣā: with your own eyes; divyaṁ: divine; dadāmi: I give; te: to you; cakṣuḥ: eyes; paśya: see; me: My; yogam aiśvaram: divine powers

11.8 But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence!

*sañjaya uvāca*

*evamuktvā tato rājan mahāyogeśvaro hariḥ I darśayāmāsa pārthāya paramaṁ rūpamaiśvaram II 11.9* Sañjaya uvāca: Sañjaya said; evam: thus; uktvā: having says; tataḥ: thereafter; rājan: O King; mahāyogeśvaraḥ: the great Lord of Yoga; hariḥ: Kṛṣṇa; darśayāmāsa: showed; pārthāya: to Arjuna; paramaṁ: divine; rūpam: form; opulences

11.9 Sañjaya said: O King, having spoken thus, the great Lord of Yoga, Mahā Yogeśvara Hari (Kṛṣṇa), showed to Arjuna His supreme Cosmic form.

*aneka-vaktra-nayanam anekādbhuta darśanam I aneka-divyābharaṇaṁ divyānekodyatāyudham II 11.10*

aneka: various; vaktra: mouths; nayanam: eyes; aneka: various; adbhuta: wonderful; darśanam: sights; aneka: many; divine; ābharaṇaṁ: ornaments; divya: divine; aneka: various; udyata: uplifted; āyudham: weapons

11.10 Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons uplifted.

*divya-mālyāmbara-dharaṁ divya-gandhānulepanam I sarvāścarya-mayaṁ devam anantaṁ viśvatomukham II 11.11*


## Chapter 11

divya: divine; mālya: garlands; ambaradharaṁ: covered with the dresses; divya: divine; gandha: fragrance; anulepanam: smeared; sarva: all; aścaryamayaṁ: wonderful; devaṁ: shining; anantaṁ: endless; viśvatomukham: with faces on all sides

11.11 Arjuna saw this Universal form wearing divine garlands and clothing, anointed with celestial fragrances, wonderful, resplendent, endless, with faces on all sides.

*divi sūryasahasrasya bhaved yugapad utthitā I
yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ II 11.12*

divi: in the sky; sūrya: sun; sahasrasya: of many thousands; bhaved: there were; yugapad: simultaneously; utthitā: present; yadi: if; bhāḥ: splendor; sadṛśī: like; sā: that; syād: may be; bhāsaḥ: effulgence; tasya: there is; mahātmanaḥ: of the great Lord

11.12 If the splendor of a thousand suns were to blaze all together in the sky, it would be like the splendor of that mighty Being.

*tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā I
apaśyad devadevasya śarīre pāṇḍavastadā II 11.13*

tatra: there; ekasthaṁ: in one place; jagat: universe; kṛtsnaṁ: completely; pravibhaktam: divided in; anekadhā: many groups; apaśyat: saw; devadevasya: God of gods; śarīre: in the body; pāṇḍavaḥ: Arjuna; tadā: at that time

11.13 There, in the body of the God of gods, the Pāṇḍava then saw the whole universe resting in one, with all its infinite parts.

*tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ I
praṇamya śirasā devaṁ kṛtāñjalirabhāṣata II 11.14*

tataḥ: thereafter; saḥ: he; vismayāviṣṭaḥ: being overwhelmed with wonder; hṛṣṭaromā: with his bodily hair standing on end; dhanañjayaḥ: Arjuna; praṇamya: offering obeisances; śirasā: with the head; devaṁ: to God; kṛtāñjaliḥ: with folded palms; abhāṣata: says

11.14 Dhanañjaya, filled with wonder, his hair standing on end, then bowed his head to the God and spoke with joined palms.

*arjuna uvāca paśyāmi devāṁstava deva dehe
sarvāṁstathā bhūta-viśeṣa-saṅghān I
brahmāṇam īśaṁ kamalāsana-sthaṁ
ṛṣīṁś ca sarvān uragāṁśca divyān II 11.15*

arjuna uvāca: Arjuna says; paśyāmi: I see; devān: all the gods; tava: Your; deva: O Lord; dehe: in the body; sarvān: all; tathā: also; bhūta: living entities; viśeṣa saṅghān: specifically assembled; brahmāṇam: Brahma; īśaṁ: Lord; kamalāsanastham: sitting on the lotus flower; ṛṣīn: great sages; ca: also; sarvān: all; uragān: serpents; ca: also; divyān: divine

11.15 Arjuna says; O God, I see all the gods in Your body and many types of beings. Brahma, the Lord of creation seated on the lotus, all the sages and celestial serpents.

*aneka-bāhūdara-vaktranetraṁ paśyāmi tvām sarvato'nantarūpam I*

### *nāntaṁ na madhyaṁ na punastavādiṁ paśyāmi viśveśvara viśvarūpa II 11.16*

aneka: many; bāhu: arms; udara: bellies; vaktra: mouths; netraṁ: eyes; paśyāmi: I see; tvām: unto You; sarvataḥ: from all sides; anantarūpam: endless form; nā 'ntaṁ: there is no end; na madhyaṁ: there is no middle; na punaḥ: nor again; tava: Your; ādiṁ: beginning; paśyāmi: I see; viśveśvara: O Lord of the universe; viśvarūpa: in the form of the universe

11.16 I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, O Lord of the Universe, O cosmic form.

*kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejorāśiṁ sarvato dīptimantam I
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim-aprameyam II 11 .17*

kirīṭinaṁ: with helmets; gadinaṁ: with maces; cakriṇaṁ: with discs; ca: and; tejorāśiṁ: radiance; sarvataḥ: all sides; dīptimantam: glowing; paśyāmi: I see; tvāṁ: You; durnirīkṣyaṁ: difficult to see; samantāt: spreading; dīptānala: blazing fire; arka: sun; dyutiṁ: sunshine; aprameyam: immeasurable

11.17 I see You with crown, club and discus; a mass of radiance shining everywhere, difficult to look at, blazing all round like the burning fire and sun in infinite brilliance.

*tvamakṣaraṁ paramaṁ veditavyaṁ
tvamasya viśvasya paraṁ nidhānam I
tvamavyayaḥ śāśvata-dharma-goptā
sanātanastvaṁ puruṣo mato me II 11.18*

tvaṁ: You; akṣaraṁ: inexhaustible; paramaṁ: supreme; veditavyaṁ: to be understood; tvaṁ: You; asya: of this; viśvasya: of the universe; paraṁ: supreme; nidhānam: basis; tvaṁ: You are; avyayaḥ: inexhaustible; śāśvata dharma goptā: maintainer of the eternal religion; sanātanaḥ: eternal; tvaṁ: You; puruṣaḥ: supreme personality; mato me: is my opinion

11.18 You are the imperishable; the supreme being worthy to be known. You are the great treasure house of this Universe. You are the imperishable protector of the eternal order. I believe You are the eternal being.

*anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśisūrya netram I
paśyāmi tvāṁ dīpta-hutāśavaktraṁ
svatejasā viśvam idaṁ tapantam II 11.19*

anādi: without beginning; madhya: middle; antaṁ: end; ananta: unlimited; vīryaṁ: glorious; ananta: unlimited; bāhuṁ: arms; śaśi: moon; sūrya: sun; netram: eyes; paśyāmi: I see; tvāṁ: You; dīpta: blazing; hutāśa vaktraṁ: fire coming out of Your mouth; svatejasā: by Your; viśvam: this universe; idaṁ: this; tapantaṁ: scortching

11.19 I see you without a beginning, middle or end, infinite in power and many arms, The sun and the moon being Your eyes, the blazing fire your mouth, the whole universe scorched by Your radiance.

*dyāvāpṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaśca sarvāḥ I
dṛṣṭvādbhutaṁ rūpamugraṁ tavedaṁ
lokatrayaṁ pravyathitaṁ mahātman II 11.20*

dyāvā: in outer space; pṛthivyoḥ: of the earth; idaṁ: this; antaraṁ: unlimited; hi: certainly; vyāptaṁ: pervaded; tvaya : by You; ekena: by one; diśaḥ: directions; ca: and; sarvāḥ: all; dṛṣṭvā: by seeing; adbhutaṁ: wonderful; rūpaṁ: form; ugraṁ: terrible; tava: Your; idaṁ: this; loka: three world; trayaṁ: three; pravyathitaṁ: perturbed; mahātman: O great one

11.20 This space between earth and the heavens and everything is filled by You alone O great Being, having seen Your wonderful and terrible form, the three worlds tremble with fear.

*amī hi tvāṁ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti I
svastī tyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ II 11.21*

amī: all those; hi: certainly; tvāṁ: unto You; surasaṁghā: groups of celestials; viśanti: entering; kecit: some of them; bhītāḥ: out of fear; prāñjalayaḥ: with folded hands; gṛṇanti: offering prayers unto; svastī: all peace; iti: thus; uktvā: speaking like that; maharṣi: great sages; siddhasaṁghāḥ: realized sages; stuvanti: singing hymns; tvāṁ: unto You; stutibhiḥ: with hymns; puṣkalābhiḥ: sublime

11.21 Many celestials enter into You; some praise You in fear with folded hands; many great masters and sages hail and adore you.

*rudrādityā vasavo ye ca sādhyā
viśve'śvinau marutaś coṣmapāśca I
gandha-rvayakṣāsura siddhasaṅghā
vīkṣante tvaṁ vismitāś caiva sarve II 11.22*

rudra: manifestations of Lord Śiva; ādityāḥ: the Āditya; vasavaḥ: the Vasu; ye: all those; ca: and; sādhyāḥ: the Sādhyā; viśve: the Visvedeva; aśvinau: the aśvini-kumāra; marutaḥ: the Marut; ca: and; ūṣmapāḥ: the forefathers; ca: and; gandharva: of the Gandharva; yakṣa: the Yakṣa; asura siddha: the demons and the perfected demigods; saṅghāḥ: assemblies; vīkṣante: are seeing; tvāṁ: You; vismitāḥ: in wonder; ca: also; eva: certainly; sarve: all

11.22 The Rudra, Āditya, Vasu, Sādhyā, Viśvedeva, aśvin, Marut, Ūṣmapa and a host of Gandharva, yakṣa, Asura and Sidhha are all looking at You in amazement.

*rūpaṁ mahatte bahuvaktranetraṁ
mahābāho bahubāhūrupādam I
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ
dṛṣṭvā lokāḥ pravyathitās tathāham II 11.23*

rūpaṁ: form; mahat: very great; te: of You; bahu: many; vaktra: faces; netraṁ: eyes; mahābāho: O mighty-armed one; bahu: many; bāhu: arms; ūru: thighs; pādam : legs; bahūdaraṁ: many bellies; bahu daṁṣṭrā: many teeth; karālaṁ: horrible; dṛṣṭvā: seeing; lokāḥ: all the world; pravyathitāḥ: perturbed; tathā: similarly; aham: I

11.23 Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stomachs and frightening tusks, O mighty-armed, the worlds are terrified and so am I.

*nabhaḥspṛśaṁ dīptamanekavarṇaṁ
vyāttānanaṁ dīptaviśāla netram I
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo II 11.24*

nabhaḥ spṛśaṁ: touching the sky; dīptaṁ: glowing; aneka: many; varṇaṁ: color; vyāttā: open; ānanaṁ: mouth; dīpta: shining; viśāla: very great; netraṁ: eyes; dṛṣṭvā : by seeing; hi: certainly; tvāṁ: You; pravyathita: perturbed; antarātmā: soul; dhṛtiṁ: steadiness; na: no; vindāmi: find; śamaṁ: peace; ca: also; viṣṇo: O Lord Viṣṇu

11.24 Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened.

*daṁṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni I
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa II 11.25*

daṁṣṭrā: teeth; karālāni: ferocious; ca: also; te: Your; mukhāni: faces; dṛṣṭvā: seeing; eva: thus; kālānala: the fire of death; sannibhāni: as if blazing; diśaḥ: directions; na jāne: do not know; na labhe: nor obtain; ca śarma: and grace; prasīda: be pleased; deveśa: O Lord of all lords; jagannivāsa: refuge of the worlds

11.25 Having seen your fearsome mouths with blazing tusks like the fire of the end of the universe, I know not the four directions nor do I find peace. O Lord of the Deva, O refuge of the Universe, be gracious.

*amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ I
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ II 11.26*

amī: all those; ca: also; tvāṁ: You; dhṛtarāṣṭrasya: of Dhṛtarāṣṭra; putrāḥ: sons; sarve: all; sahaiva: along with; avanipāla: warrior kings; saṁghaiḥ: the groups; bhīṣm: Bhīṣma; droṇaḥ: Droṇācārya; sūtaputraḥ: Karṇa; tathā: also; asau: that; saha: with; asmadīyaiḥ: our; api: also; yodhamukhyaiḥ: chief among the warriors

11.26 All the sons of Dhṛtarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains.

*vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni I
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāñgaiḥ II 11.27*

vaktrāṇi: mouths; te: Your; tvaramāṇḥ: hurrying; viśanti: entering; daṁṣṭrā: teeth; karālāni: terrible; bhayānakāni: very fearful; kecit: some of them; vilagnā: being attacked; daśanāntareṣu: between the teeth; saṁdṛśyante: found; cūrṇitaiḥ: crushed; uttamāñgaiḥ: by the head

11.27 Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed.

*yathā nadīnāṁ bahavo'mbuvegāḥ
samudram evābhimukhā dravanti I
tathā tavāmī naralokavīrā
viśanti vaktrāṇy abhivijvalanti II 11.28*

yathā: as; nadīnāṁ: of the rivers; bahavaḥ: many; ambuvegāḥ: waves of the waters; samudram: ocean; eva: certainly; abhimukhāḥ: towards; dravanti: gliding; tathā: similarly; tava: Your; amī: all those; naralokavīrāḥ: the human kings; viśanti: entering; vaktrāṇi: into the mouths; abhivijvalanti: blazing

11.28 Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths.

*yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddhavegāḥ I
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddhavegāḥ II 11.29*

yathā: as; pradīptaṁ: blazing; jvalanaṁ: fire; pataṅgāḥ: moths; viśanti: enters; nāśāya: destruction; samṛddha: full; vegāḥ: speed; tathai 'va: similarly; nāśāya: for destruction; viśanti: entering; lokāḥ: all people; tava: unto You; api: also; vaktrāṇi: in the mouths; samṛddhavegāḥ: with full speed

11.29 Just as moths hurriedly rush into the fire for their own destruction, So too these creatures rush hastily into Your mouths of destruction.

*lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ I
tejobhir āpūrya jagatsamagraṁ
bhāsastavo'grāḥ pratapanti viṣṇo II 11.30*

lelihyase: licking; grasamānaḥ: devouring; samantāt: from all directions; lokān: people; samagrān: completely; vadanaiḥ: by the mouth; jvaladbhiḥ: with blazing; tejobhiḥ: by effulgence; āpūrya: covering; jagat: the universe; samagraṁ: all; bhāsas: illuminating; tava: Your; ugrāḥ: terrible; paratapanti: scorching; viṣṇo: O all pervading Lord

11.30 Swallowing all worlds on every side with your flaming mouths You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance.

*ākhyāhi me ko bhavānugrarūpo
namo'stu te devavara prasīda I
vijñātum icchāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim II 11.31*

ākhyāhi: please explain; me: unto me; kaḥ: who; bhavān: You; ugrarūpaḥ: fierce form; namaḥ astu: obeisances; te: unto You; devavara: the great one amongst the gods; prasīda: be gracious; vijñātum: just to know; icchāmi: I wish; bhavantaṁ: You; ādyaṁ: the original; na: never; hi: certainly; prajānāmi: do I know; tava: Your; pravṛttim: purpose

11.31 Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose but I desire to know You, the Original Being.

*śrī bhagavānuvāca kālo'smi loka-kṣaya-kṛt pravṛddho
lokān samāhartumiha pravṛttaḥ I
ṛte'pi tvāṁ na bhaviṣyanti sarve
ye'vasthitāḥ pratyanīkeṣu yodhāḥ II 11.32*

śrī bhagavān uvāca: Kṛṣṇa says; kālaḥ: time; asmi: I am; loka: the worlds; kṣayakṛt: destroyer; pravṛddhaḥ: to engage; lokān: all people; samāhartuṁ: to destroy; iha: in this world; pravṛttaḥ: to engage; ṛte 'pi: without even; tvāṁ: you; na: never; bhaviṣyanti: will be; sarve: all; ye: who; avasthitāḥ: situated; pratyanīkeṣu: on the opposite side; yodhāh: the soldiers

11.32 Śrī Bhagavān says: I am the mighty world-destroying Time, I am now destroying the worlds. Even without you, none of the warriors standing in the hostile armies shall live.

*tasmāt tvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham I
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin II 11.33*

tasmāt: therefore; tvaṁ: you; uttiṣṭha: get up; yaśaḥ: fame; labhasva: gain; jitvā: conquering; satrūn: enemies; bhuṅkṣva: enjoy; rājyaṁ: kingdom; samṛddham: flourishing; maya: by Me; eva: certainly; ete: all these; nihatāḥ: already killed; pūrvameva: by previous arrangement; nimittamātraṁ: just an instrument; bhava: become; savyasācin: O Arjuna (one who can use both the hands equally)

11.33 Get up and gain glory. Conquer the enemies and enjoy the prosperous kingdom. I have slain all these warriors; you are a mere instrument, Arjuna.

*droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyānapi yodhavīrān I
mayā hatāṁstvaṁ jahi mā vyathiṣṭā
yudhyasva jetāsi raṇe sapatnān II 11.34*

droṇaṁ ca: also Droṇa; bhīṣmaṁ ca: also Bhisma; jayadrathaṁ ca: also Jayadratha; karṇaṁ: also Karṇa; tathā: also; anyān: others; api: certainly; yodhavīrān: great warriors; mayā: by Me; hatān: already killed; tvaṁ: you; jahi: becomes victorious; mā: never; vyathiṣṭā: be disturbed; yudhyasva: just fight; jetāsi: just conquer; raṇe: in the fight; sapatnān: enemies


11.34 Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave warriors have already been slain by Me; destroy them. Do not be afraid; fight and you shall conquer your enemies in battle.

*sañjaya uvāca etacchrutvā vacanaṁ keśavasya kṛtāñjalirvepamānaḥ kirīṭī I namaskṛtvā bhūya evāha kṛṣṇaṁ sagadgadaṁ bhītabhītah praṇamya II 11.35*

sañjaya uvāca: Sañjaya said; etat: thus; śrutvā: hearing; vacanaṁ: speech; keśavasya: of Kṛṣṇa; kṛtāñjaliḥ: with folded hands; vepamānaḥ: trembling; kirīṭī: Arjuna; namaskṛtvā: offering obeisances; bhūya: again; eva: also; āha kṛṣṇaṁ: says unto Kṛṣṇa; sagadgadaṁ: faltering; bhītabhītaḥ: fearful; praṇamya: offering obeisances

11.35 Sañjaya said: Having heard this speech of Keśava, the crowned Arjuna with joined palms, trembling, prostrating himself, again addressed Kṛṣṇa, voice choking, bowing down, overwhelmed with fear.

*arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣy atyanurajyate ca I rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ II 11.36*

arjuna uvāca: Arjuna says; sthāne: rightly; hṛṣīkeśa: O master of all senses; tava: Your; prakīrtyā: glories; jagat: the entire world; prahṛṣyati : rejoicing; anurajyate: becoming attached; ca: and; rakṣāṁsi: the demons; bhītāni: out of fear; diśaḥ: directions; dravanti: fleeing; sarve: all; namasyanti: offering respect; ca: also; siddhasaṅghāḥ: the perfect human beings

11.36 Arjuna says: O Hṛṣīkeśā, it is but right that the world delights and rejoices in Your praise. Rākṣasas fly in fear in all directions and all hosts of sages bow to You.

*kasmācca te na nameran mahātman garīyase brahmaṇo'pyādikartre I ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat II 11.37*

kasmāt: why; ca: also; te: unto You; na: not; nameran: offer proper obeisances; mahātman: O great one; garīyase: You are better than; brahmaṇaḥ: Brahma; api: although; ādikartre: the supreme creator; ananta: unlimited; deveśa: God of the gods; jagannivāsa: O refuge of the universe; tvaṁ: You are; akṣaraṁ: imperishable; sadasat: cause and effect; tat paraṁ: transcendental; yat: because

11.37 And why should they not bow to Thee, O great soul, greater than all else, the Creator of even Brahma the Creator. O Lord of Lords, O infinite Being, O Abode of the Universe, You are the imperishable, that which is beyond both seen and the unseen.

*tvamādidevaḥ puruṣaḥ purāṇas tvamasya viśvasya paraṁ nidhānam I vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta rūpa II 11.38*

tvaṁ: You; ādidevaḥ: the original supreme God; puruṣaḥ: the supreme being; purāṇaḥ: old; tvaṁ: You; asya: this; viśvasya: universe; paraṁ: transcendental; nidhānam: refuge; vettā: knower; asi: You are; vedyaṁ ca: and the knowable; paraṁ ca: and transcendental; dhāma: refuge; tvayā: by You; tataṁ: pervaded; viśvaṁ: universe; anantarūpa: unlimited form

11.38 You are the primal God, the ancient Being, the supreme refuge of the universe. You are the knower and the One to be known. You are the supreme abode. O Being of infinite forms, by You alone is the universe pervaded.

*vāyur yamo'gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca I namo namaste'stu sahasrakṛtvaḥ punaśca bhūyo'pi namo namaste II 11.39*

vāyuḥ: air; yamaḥ: controller; agniḥ: fire; varuṇaḥ: water; śaśāṅkaḥ: moon; prajāpatiḥ: Brahma; tvaṁ: You; prapitāmahaḥ: grandfather; ca: also; namaḥ: offering respects; namas te: again my respects unto You; astu : be; sahasrakṛtvaḥ: a thousand times; punaḥ ca: and again; bhūyaḥ: again; api: also; namaḥ: offer my respects; namas te: offering my respects unto You

11.39 You are Vāyu, Yama, Agni, Varuṇa, the moon, Prājapati and the greatgrandfather of all. Salutations unto You a thousand times and again, salutations unto You!

*namaḥ purastādatha pṛṣṭataste namo'stu te sarvata eva sarva I ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato'si sarvaḥ II 11.40*

namaḥ: offering obeisances; purastāt: from the front; atha: also; pṛṣṭhataḥ: from behind; te: You; namo 'stu: offer my respects; te: unto You; sarvata: from all sides; eva sarva: because You are everything; ananta vīrya: unlimited potency; amita vikramaḥ: unlimited force; tvaṁ: You; sarvaṁ: everything; samāpnoṣi: cover; tato 'si: therefore You are; sarvaḥ : everything

11.40 Salutations to You, before and behind! Salutations to You on every side! O All! Infinite in power and Infinite in prowess, You are everything and everywhere.

*sakheti matvā prasabhaṁ yaduktaṁ he kṛṣṇa he yādava he sakheti I ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi II 11.41*

sakha: friend; iti: thus; matvā: thinking; prasabhaṁ: easy familiarity; yat: whatever; uktaṁ: says; he Kṛṣṇa: O Kṛṣṇa; he yādava: O Yadava; he sakhe 'ti: O my dear friend; ajānatā: without knowing; mahimānaṁ: glories; tava: Your; idaṁ: this; mayā: by me; pramādāt: out of foolishness; praṇayena: out of love; vā 'pi: either

11.41 Whatever I have rashly says from carelessness or love, addressing You as Kṛṣṇa, Yādava, my friend regarding You merely as a friend, unaware of this greatness of Yours.

*yac cāvahāsārtham asatkṛto'si vihāraśayyāsana bhojaneṣu I eko'tha va'py acyuta tat samakṣaṁ tat kṣāmaye tvām aham aprameyam II 11.42*

yat: whatever; ca: also; avahāsārthum: for joking; asatkṛtaḥ: dishonor; asi: have been done; vihāra: in relaxation; śayyā: while lying on the bed; āsana: in a sitting place; bhojaneṣu: or while eating together; ekaḥ: alone; athava: or; api: others; acyuta: O infallible one; tatsamakṣaṁ: in their presence; tat: all those; kṣāmaye: excuse; tvām: from You; aham: I; aprameyam: immeasurable

11.42 In whatever way I may have insulted You in fun, while at play, resting, sitting or at meals, when alone with You or in company, O Acyuta, O immeasurable One, I implore You to forgive me.

*pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān I na tvatsamo'sty abhyadhikaḥ kuto'nyo lokatraye'py apratima-prabhāva II 11.43*

Pitā: father; asi: You are; lokasya: of all the world; cara: moving; acarasya: nonmoving; tvaṁ: You are; asya: of this; pūjyaḥ: worshipable; ca: also; guruḥ: master; garīyan: glorious; na: never; tvatsamaḥ: equal to You; asti: there is; abhyadhikaḥ: greater; kutaḥ: how is it possible; anyo: other; lokatraye: in three planetary systems; api: also; apratima: immeasurable; prabhāva: power

11.43 You are the father of this world, moving and unmoving. You are to be adored by this world. You are the greatest guru; there is none who exists equal to You. O Being of unequalled power, how then can there be another, superior to You in the three worlds?

*tasmātpraṇamya praṇidhāya kāyaṁ prasādaye tvāṁaham īśam īḍyam I pite'va putrasya sakhe'va sakhyuḥ priyaḥ priyāyārhasi deva soḍhum II 11.44*

tasmāt: therefore; praṇamya: after offering obeisances; praṇidhāya: laying down; kāyaṁ: body; prasādaye: to beg mercy; tvāṁ: unto You; ahaṁ: I; īśaṁ:

## Bhagavad Gita

unto the Supreme Lord; īḍyam: who is worshipable; pite 'va: like a father; putrasya: of a son; sakhe 'va: like a friend; sakhyuḥ: of a friend; priyaḥ: lover; priyāya: of the dearmost; arhasi: You should; deva: my Lord; soḍhum: tolerate

11.44 Therefore, bowing down, I prostrate my body before You and crave Your forgiveness, adorable Lord. Even as a father forgives his son, a friend his friend, a lover his beloved, You should, O Deva, forgive me.

*adṛṣṭa-pūrvaṁ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṁ mano me I tadeva me darśaya devarūpaṁ prasīda deveśa jagannivāsa II 11.45*

adṛṣṭapūrvaṁ: never seen before; hṛṣito: gladdened; asmi: I am; dṛṣṭvā: by seeing; bhayena: out of fear; ca: also; pravyathitaṁ: perturbed; mano: mind; me: my; tad: therefore; eva: certainly; me: unto me; darśaya: show; deva: O Lord; rūpaṁ: the form; prasīda: just be gracious; deveśa: O Lord of lords; jagannivāsa: the refuge of the universe

11.45 After seeing this form that I have never seen before, I am filled with gladness but at the same time I am disturbed by fear. Please bestow Your grace upon me and show me Your form as the supreme personality, O Lord of Lords, O refuge of the Universe.

## Viśvarūpa Darśan Yogaḥ

*kirīṭinaṁ gadinaṁ cakra-hastam icchāmi tvāṁ draṣṭumahaṁ tathaiva I tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte II 11.46*

kirīṭinaṁ: crowned; gadinaṁ: with club; cakrahastam: disc in hand; icchāmi: I wish; tvāṁ: You; draṣṭum: to see; ahaṁ: I; tathai'va: in that form; tenai 'va: by that; rūpeṇa: with form; caturbhujena: four-handed; sahasrabāho: O thousand-handed one; bhava: just become; viśvamūrte: O universal form

11.46 O thousand armed Universal Form! I wish to see Your form with crown, fourarmed with mace, disc in Your hand. I yearn to see You in that form.

*śrī bhagavānuvāca mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt I tejo-mayaṁ viśvamam anantamādyaṁ yanme tvad anyena na dṛṣṭa-pūrvam II 11.47*

śrī bhagavān uvāca: Śrī bhagavan says; mayā: by Me; prasannena: happily; tava: unto you; arjuna: O Arjuna; idam: this; rūpaṁ: form; paraṁ: transcendental; darśitaṁ: shown; ātmayogāt: by My internal power; tejomayaṁ: full of effulgence; viśvaṁ: the entire universe; anantaṁ: unlimited; ādyaṁ: original; yan me: that which is Mine; tvad anyena: besides you; na dṛṣṭapūrvam: no one has previously seen

11.47 Bhagavān says: Dear Arjuna, I happily show you this transcendental form within the material world of My internal power. No one before you has seen this unlimited, brilliant form.

*na veda-yajñādhyayanairna dānaiḥ na ca kriyābhir na tapobhir ugraiḥ I evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvadanyena kuru-pravīra II 11.48*

na: never; veda: by Vedic study; yajña: sacrifice; ādhyayanaiḥ: study; na dānaiḥ: not by charity; na: never; ca: also; kriyābhiḥ: by pious activities; na tapobhiḥ: by serious penances; ugraiḥ: severe; evaṁ: thus; rūpaḥ: form; śakyaḥ: can be seen; ahaṁ: I; nṛloke: in this material world; draṣṭuṁ: to see; tvad: you; anyena: by another; kurupravīra: O best among the Kuru warriors

11.48 O best among Kuru warriors, no one had ever before seen this Universal form of mine, for neither by studying the Vedas nor by performing sacrifices or charities, can this form be seen. Only you have seen this form.

*mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam I vyapetabhīḥ prītamanāḥ punastvaṁ tadeva me rūpamidaṁ prapaśya II 11.49*

mā: let it not be; te: unto you; vyathā: trouble; mā: let it not be; ca: also; vimūḍhabhāvaḥ: bewilderment; dṛṣṭvā: by seeing; rūpaṁ: form; ghoraṁ: terrible; īdṛk: like this; mama: My; idaṁ: as it is; vyapetabhīḥ: just become free from all fear; prītamanāḥ: be pleased in mind; punaḥ: again; tvaṁ: you; tat: that; eva: thus; me: My; rūpam: form; idaṁ: this; prapaśya: just see

11.49 Do not be disturbed any longer by seeing this terrible form of Mine. Dear devotee, be free from all disturbances. With a peaceful mind, you can now see the form you wish to see.

*sañjaya uvāca ityarjunaṁ vāsudevastatho'ktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ I āśvasayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur-mahātmā II 11.50*

saṅjaya uvāca: Sañjaya said; iti: thus; arjunaṁ: unto Arjuna; vāsudevaḥ: Kṛṣṇa; tathā: that way; uktvā: saying; svakaṁ: His own; rūpaṁ: form; darśayāmāsa: showed; bhūyaḥ: again; āśvāsayāmāsa: also convinced him; ca: also; bhītam: fearful; enaṁ: him; bhūtvā punaḥ: becoming again; saumyavapuḥ: beautiful form; mahātmā: the great one

11.50 Sañjaya said: Kṛṣṇa, while speaking to Arjuna, revealed His form with four arms, Then assuming His human form He consoled the terrified Arjuna.

*arjuna uvāca dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana I idānīmasmi saṁvṛttaḥ sacetāh prakṛtiṁ gataḥ II I 11.51*

arjuna uvāca: Arjuna says; dṛṣṭvā: seeing; idaṁ: this; mānuṣaṁ: human being; rūpam: form; tava: Your; saumyaṁ: very beautiful; janārdana: O chastiser of the enemies; idānīm: just now; asmi: I am; saṁvṛttaḥ: settled; sacetāh: in my consciousness; prakṛtiṁ: my own; gataḥ: I

11.51 Arjuna says: Seeing this wonderful human form, My mind is now calm and I am restored to my original nature.

*śrībhagavānuvāca sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama I devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ II 11.52*

śrī bhagavān uvāca: Kṛṣṇa says; sudurdarśaṁ: very difficult to be seen; idaṁ: this; rūpaṁ: form; dṛṣṭavān asi: you have seen; yat: which; mama: of Mine; devāḥ: the celestials; apyasya: also this; rūpasya: form; nityaṁ: eternally; darśana kāṅkṣiṇaḥ: always aspire to see

11.52 Bhagavān says: The four-armed form that you have seen is rare to behold. Even the celestials are forever aspiring to see this form.

*nāhaṁ vedairna tapasā na dānena na cejyayā I śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā II 11.53*

nā: never; ahaṁ: I; vedaiḥ: by study of the Vedas; na: never; tapasā: by serious penances; na: never; dānena: by charity; na: never; ca: also; ijyayā: by worship; śakyaḥ: it is possible; evaṁvidhaḥ: like this; draṣṭuṁ: to see; dṛṣṭavān: seeing; asi: you are; māṁ: Me; yathā: as.

11.53 The four armed form which you have seen with your transcendental eyes cannot be understood simply by study of the Vedas, nor by undergoing penances or charity or worship; one cannot see Me as I am by these means.

*bhaktyā tvananyayā śakya aham evaṁ vidho'rjuna I jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa II 11.54*

bhaktyā: by devotional service; tu: but; ananyayā: without being mixed with fruitive activities or speculative knowledge; śakyaḥ: possible; aham: I; evaṁvidhaḥ: like this; arjuna: O Arjuna; jñātuṁ: to know; draṣṭuṁ: to see; ca: and; tattvena: in fact; praveṣṭuṁ: and to enter into; ca: also; paraṁtapa: O mighty-armed one

11.54 My dear Arjuna, only by undivided devotional service can you understand Me as I am, standing before you, be seen directly. Only in this way can you reach Me, O Parantapa.

*mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅgavarjitaḥ I nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava II 11.55*

matkarmakṛt: engaged in doing My work; matparamaḥ: considering Me the Supreme; madbhaktaḥ: engaged in My devotional service; saṅgavarjitaḥ: freed from the contamination of previous activities and mental speculation; nirvairaḥ: without an enemy; sarvabhūteṣu: to every living entity; yaḥ: one who; sa: he; mām: unto Me; eti: comes; pāṇḍava: O son of Pāṇḍu

11.55 My dear Arjuna, one who is engaged entirely in My devotional service, who surrenders to Me as the Supreme, free from attachment, full of love for every entity, surely comes to Me.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde viśvarūpadarśanayogo nāmaekādaśo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the eleventh chapter named, *Viśvarūpa Darśan Yogaḥ*, *'Yoga of the Vision of the Cosmic Form.'*


*arjuna uvāca evaṁ satata-yuktā ye bhaktāstvāṁ paryupāsate I ye cā'py akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāh II*

arjuna uvāca: Arjuna says; evaṁ: thus; satata: always; yuktāḥ: engaged; ye: those; bhaktāḥ: devotees; tvāṁ: you; paryupāsate: worship; ye: those; cā: and; api: also; akṣaraṁ: imperishable; avyaktaṁ: the unmanifest; teṣāṁ: of these; ke: who; yogavittamāḥ: perfect in knowledge of yoga

Arjuna asked: Who are considered perfect, those who are always engaged sincerely in Your worship in form, or those who worship the imperishable, the unmanifest formless You?

*śrī Bhagavānuvāca mayyāveśya mano ye māṁ nityayuktā upāsate I śraddhayā parayo'petās te me yuktatamā matāḥ II*

śrī bhagavān uvāca: Lord Kṛṣṇa says; mayi: on Me; āveśya: fixing; manaḥ: the mind; ye: those; māṁ: Me; nitya: eternally; yuktāḥ: engaged; upāsate: worship; śraddhayā: with faith; parayā: supreme; upetāḥ: endowed; te: these; me: by Me; yuktatamāḥ: perfect in yoga; matāḥ: opinion

Lord Kṛṣṇa says: Those, who by fixing their mind on Me eternally, and those who are steadfast in worshipping Me with supreme faith, I consider them to be perfect in Yoga, ready to be united with Me.

*ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate I sarvatragam acintyaṁ ca kūṭa-stham acalaṁ dhruvam II*

ye: those; tu: but; akṣaraṁ: imperishable; anirdeśyaṁ: indefinable; avyaktaṁ: unmanifest; paryupāsate: worship; sarvatragaṁ: all pervading; acintyaṁ: inconceivable; ca: also; kūṭasthaṁ: unchanging; achalaṁ: immovable; dhruvam: fixed

*sanniyamyendriya-grāmaṁ sarvatra samabuddhayaḥ I te prāpnuvanti mām eva sarvabhūta-hite ratāḥ II*

sanniyamya: restrained; indriyagrāmaṁ: all the senses; sarvatra: everywhere; samabuddhayaḥ: equally disposed; te: they; prāpnuvanti: achieve; mām: Me; eva: only; sarvabhūta hite: for the welfare of all living beings; ratāḥ: engaged

But those who worship with awareness the imperishable, the unmanifest, that which lies beyond the perception of senses, the all pervading, inconceivable, unchanging, the non-moving and permanent, those who worship by restraining their senses, and are working with even mind for the benefit of mankind, they too attain Me.

*kleśo'dhikatarasteṣām avyaktāsakta-cetasām I avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate II*

kleśaḥ: trouble; adhikataraḥ: greater; teṣām: of those; avyaktāsaktacetasām: whose minds are set on the unmanifest; avyaktā: unmanifest; hi: for; gatiḥ: goal; duḥkhaṁ: sorrow; dehavadbhiḥ: for the embodied; avāpyate: is attained

For those whose minds are set on the unmanifest, the formless, it is more difficult to advance; attaining the formless unmanifest is difficult for the embodied.

*ye tu sarvāṇi karmāṇi mayi sannyasya matparāḥ I ananyenaiva yogena māṁ dhyāyanta upāsate II*

ye: who; tu: but; sarvāṇi: all; karmāṇi: actions; mayi: in me; sannyasya: renouncing; matparāḥ: regarding me as the supreme goal; ananyena: focussed; eva: even; yogena: with yoga; māṁ: me; dhyāyantaḥ: meditating; upāsate: worship

*teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt I bhavāmi na cirātpārtha mayy āveśita cetasām II*

teṣām: for them; ahaṁ: I; samuddhartā: the savior; mṛtyu saṁsāra sāgarāt: from the ocean of life and death cycle; bhavāmi: become; na cirāt: before long; pārtha: Arjuna; mayi: in me; āveśita cetasām: of those whose minds are set

But those who worship me with single minded devotion, renouncing all activities unto Me, regarding Me as their supreme goal, whose minds are set in Me, I shall deliver them soon from their ocean of the birth and death cycle.

*mayyeva mana ādhatsva mayi buddhiṁ niveśaya I nivasiṣyasi mayyeva ata ūrdhvaṁ na saṁśayaḥ II*

mayi: upon Me; eva: only; manaḥ: mind; ādhatsva: fix; mayi: upon Me; buddhiṁ: mind; niveśaya: apply; nivasiṣyasi: you will live; mayi: in Me; eva: alone; ata ūrdhvaṁ: thereafter; na: no; saṁśayaḥ: doubt

You fix your mind on Me alone, establish your mind in Me. You will live in Me always. There is no doubt in it.

*atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram I abhyāsayogena tato mām icchāptuṁ dhanañjaya II*

atha: if; cittaṁ: mind; samādhātuṁ: to fix; na: not; śaknoṣi: you are able; mayi: upon Me; sthiram: steadily; abhyāsa yogena: by the practice of yoga; tataḥ: then; mām: Me; iccha: desire; āptuṁ: to get; dhanañjaya: Arjuna

If you are not able to fix your mind upon Me then Arjuna, with the constant practice of Yoga, you try to attain Me.

*abhyāse'pyasamartho'si matkarmaparamo bhava I madarthamapi karmāṇi kurvan-siddhim avāpsyasi II*

abhyāse: in practice; api: even if; asamarthaḥ: unable; asi: you are; matkarma: My work; paramaḥ: dedicated to; bhava: become; madarthaṁ: for Me; api: even; karmāṇi: work; kurvan: performing; siddhim: perfection; avāpsyasi: you will achieve

If you are not able to practice even this yoga then performing your duties and surrendering all your actions to Me, you will attain perfection.

*athaitad apy aśakto'si kartuṁ madyogamāśritaḥ I sarva-karma-phalatyāgaṁ tataḥ kuru yatātmavān II*

atha: even though; etad: this; api: also; aśaktaḥ: unable; asi: you are; kartuṁ: to perform; madyogam: My yoga; āśritaḥ: taking refuge in; sarva karma: of all activities; phala: of the results; tyāgaṁ: renunciation; tataḥ: then; kuru: do; yatātmavān: self controlled.

If you are not able to work even this way, surrendering unto Me, give up all the results of your actions to Me without ego.

*śreyo hi jñānamabhyāsāj jñānāddhyānaṁ viśiṣyate I dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram II*

śreyo: better; hi: indeed; jnānam: knowledge; abhyāsāt: than practice; jñānāt: than knowledge; dhyānaṁ: meditation; viśiṣyate: superior; dhyānāt: than meditation; karmaphala tyāgaḥ: renunciation of the fruits of action; tyāgāt: than such renunciation; śāntiḥ: peace; anantaram: thereafter

Knowledge is better than mere practice. Meditation is superior to knowledge. Renunciating the fruit of actions is better than meditation. After renouncing of fruits of actions, one immediately attains peace.

*adveṣṭā sarvabhūtānāṁ maitraḥ karuṇa eva ca I nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī II*

adveṣṭā: non envious; sarvabhūtānāṁ: toward all living entities; maitraḥ: friendly; karuṇa: kindly; eva: certainly; ca: also; nirmamaḥ: with no sense of proprietorship; nirahankāraḥ: without false ego; sama: equal; duḥkha: in distress; sukhaḥ: and happiness; kṣamī: forgiving.

*santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ I mayy arpita-mano-buddhir yo madbhaktaḥ sa me priyaḥ II*

santuṣṭaḥ: satisfied; satataṁ: always; yogī: one engaged in yoga; yatātmā: self controlled; dṛḍhaniścayaḥ: with determination; mayi: upon Me; arpita: engaged; manaḥ: mind; buddhiḥ: and intelligence; yaḥ: one who; madbhaktaḥ: My devotee; saḥ: he; me: to Me; priyaḥ: dear.

One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow, forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very dear to Me.

*yasmānnodvijate loko lokānnodvijate ca yaḥ I harṣāmarṣabha-yodvegair mukto yaḥ sa ca me priyaḥ II*

yasmāt: from whom; na: not; udvijate: is agitated; lokaḥ: the world; lokāt: from the world; na: not; udvijate : is agitated; ca: and; yaḥ: who; harṣāmarṣabhayodvegaiḥ: from joy; envy; fear and anxiety; muktaḥ: freed; yaḥ: who; sa: he; ca: and; me: to me; priyaḥ: dear

He, by whom the world is not affected adversely, and who in turn does not affect the world adversely, and he, who is free from joy, anger, and anxiety, he is dear to Me.

*anapekṣaḥ śucirdakṣaḥ udāsīno gatavyathaḥ I sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ II*

anapekṣaḥ: free from expectations; śuciḥ: pure; dakṣa: expert; udāsīnaḥ: unconcerned; gatavyathaḥ: untroubled; sarvārambha parityāgī: renouncing all undertakings; yo: who; madbhaktaḥ: my devotee; saḥ: he; me: to me; priyaḥ: dear

He, who is free from wants, who is pure and skilled, unconcerned, untroubled, who is selfless in whatever he does, he who is devoted to Me, he is dear to Me.

*yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati I śubhāśubhaparityāgi bhaktimānyaḥ sa me priyaḥ II*

yaḥ: who; na: not; hṛṣyati: rejoices; na: not; dveṣṭi: hates; na: not; śocati: grieves; na: not; kānkṣati: desires; subhāśubha parityāgī: renouncing good and evil; bhaktimān: full of devotion; yaḥ: who; sa: he; me: to me; priyaḥ: dear

He who does not rejoice or hate or grieve or desire, renounces both good and evil and who is full of devotion, he is dear to Me.

*samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ I śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ II*

samaḥ: equal; śatrau: to an enemy; ca: also; mitre: to a friend; ca: also; tathā: so; māna: in honor; apamānayoḥ: and dishonour; śīta: in cold; uṣṇa: heat; sukha: happiness; duḥkheṣu: and sorrow; samaḥ: same; saṅgavivarjitaḥ: free from all association

*tulyanindāstutir maunī santuṣṭo yena kenacit I aniketaḥ sthira-matir bhaktimānme priyo naraḥ II*

tulya: equal; nindā: in defamation; stutiḥ: and repute; maunī: silent; santuṣṭaḥ: satisfied; yena kenacit: with anything; aniketaḥ: having no residence; sthira: fixed; matiḥ: mind; bhaktimān: engaged in devotion; me: to Me; priyaḥ: dear; naraḥ: a man

One who treats friends and enemies the same, who faces in the same manner honor and dishonor, heat and cold, happiness and sorrow, fame and infamy, one who is always free from attachment, always silent and satisfied with anything, without a fixed home, who is fixed in mind and who is devoted to Me, such a person is very dear to Me.

*ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate I śraddadhānā matparamā bhaktās te 'tīva me priyāḥ II*

ye: who; tu: indeed; dharmya: righteous path; amṛtam: nectar; idaṁ: this; yathā: as; uktaṁ: says; paryupāsate: follow; śraddadhānā: with faith; matparamā: taking Me as the Supreme Lord; bhaktāḥ: devotees; te: they; atīva: very much; me: to Me; priyāḥ: dear

Those who truly follow this imperishable path of righteousness with great faith, making Me the supreme goal, are very dear to Me.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde bhaktiyogo nāma dvādaśo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the twelfth chapter named, *Bhakti Yogaḥ***,** *'Union Through Devotional Love.'*

### *Kṣetra Kṣetrajña Vibhāga Yogaḥ*

*arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca I etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava II*

arjuna uvāca: Arjuna says; prakṛtiṁ: nature; puruṣaṁ: the enjoyer; ca: also; eva: certainly; kṣetraṁ: body; kṣetrajñam: knower of the body; eva: certainly; ca: also; etad: all this; vedituṁ: to understand; icchāmi: I wish; jñānaṁ: knowledge; jñeyaṁ: the object of knowledge; ca: also; keśava: O Kṛṣṇa.

Arjuna says: O Keśava, I wish to know and understand about prakṛti and puruṣa, passive and active energies. The field [kṣetra] and the knower of the field [kṣetrajña], and of knowledge [jñānaṁ] and of the end of knowledge [jñeyaṃ].

*śrībhagavānuvāca idam śarīraṁ kaunteya kṣetram ity abhidhīyate I etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ II*

śrī bhagavān uvāca: the personality of God says; idaṁ: this; śarīraṁ: body; kaunteya: O son of Kuntī; kṣetraṁ: the field; iti: thus; abhidhīyate: is called; etat: this; yaḥ: anyone; vetti: knows; taṁ: he; prāhuḥ: is called; kṣetrajña: knower of the body; iti: thus; tadvidaḥ: one who knows

Bhagavān Kṛṣṇa replies: This body, O Kaunteya, is called the field, kṣetra. Anyone who knows this body is called the knower of the field, kṣetrajña.

*kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata I kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama II*

kṣetrajñaṁ: the knower; ca: also; api: certainly; māṁ: Me; viddhi: know; sarva: all; kṣetreṣu: in bodily fields; bhārata: O son of Bhārata; kṣetra: field of activities (the body); kṣetrajñayoḥ: the knower of the field; jñānaṁ: knowledge; yat: that which is taught; tat: that; jñānaṁ: knowledge; mataṁ: opinion; mama: that

O Bhārata, know that I am the Knower in all bodies [kṣetrajña], the witness. In my opinion knowledge means the understanding of this body or the field of activity as well as the Knower of this field.

*tat kṣetraṁ yac ca yādṛk ca yadvikāri yataś ca yat I sa ca yo yat prabhāvaś ca tat samāsena me sṛṇu II*

tat: that; kṣetraṁ: field of activities; yah: as; ca: and; yādṛk: as it is; ca: and; yat: what is; vikāri: changes; yataḥ: from which; ca: and; yat: which; sa: he; ca: also; yaḥ: one; yat: which; prabhāvaśca: influence also; tat: that; samāsena: in summary; me: from Me; sṛṇu: understand

Understand my summary of this field of activity and how it is constituted, what its changes are, how it is produced, who that knower of the field of activities is, and what his influences are.

*ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak I brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ II*

ṛṣibhir: by the wise sages; bahudhā: in many ways; gītaṁ: described; chandobhiḥ: Vedic hymns; vividhaiḥ: in various; pṛthak: variously; brahmasūtra: the Vedanta; padaiḥ: aphorisms; ca: also; eva: certainly; hetumadbhir: with cause and effect; viniścitaiḥ: ascertained

That knowledge of the field of activities and of the knower of activities is described by various sages with chants in the scriptures It is presented with all reasoning as to cause and effect.

*mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca I indriyāṇi daśaikaṁ ca pañca cendriya gocarāḥ II*

*icchādveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ I etatkṣetraṁ samāsena savikāram udāhṛtam II*

mahābhūtāni: great elements; ahaṅkāraḥ: ego; buddhiḥ: intelligence; avyaktaṁ: the unmanifested; eva: certainly; ca: also; indriyāṇi: senses; daśaikaṁ: eleven; ca: also; pañca: five; ca: also; indriyagocarāḥ: objects of the senses; icchā: desire; dveṣaḥ: hatred; sukhaṁ: happiness; duḥkhaṁ: distress; saṅghātaḥ: the aggregate; cetanā: living symptoms; dhṛtiḥ: conviction; etat: all this; kṣetraṁ: the field of activities; samāsena: in summary; savikāraṁ: with its modifications; udāhṛtam: exemplified

The field of activities and its interactions are said to be: the five elements of nature, ego, intelligence, the mind, the formless, the ten senses of perception and action, as well as the five objects of senses and desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions.

*amānitvam adambhitvam ahimsā kṣāntir ārjavam I ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ II*


amānitvaṁ: humility; adambhitvaṁ: pridelessness; ahimsā: nonviolence; kṣāntiḥ: tolerance; ārjavam: simplicity; ācāryopāsanaṁ: approaching a bonafide spiritual master; śaucaṁ: cleanliness; sthairyaṁ: steadfastness; ātmavinigrahaḥ: control

*indriyārtheṣu vairāgyam anahaṁkāra eva ca I janma-mṛtyu-jarā-vyādhi- duḥkha-doṣānudarśanam II 13.9*

indriyārtheṣu: in the matter of the senses; vairāgyaṁ: renunciation; anahaṁkāra: being without egoism; eva: certainly; ca: also; janma: birth; mṛtyu: death; jarā: old age; vyādhi: disease; duḥkha: distress; doṣa: fault; anudarśanam: observing

*asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu I nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu II 13.10*

asaktiḥ: without attachment; anabhiṣvaṅgaḥ: without association; putra: sons; dāra: wife; gṛhādiṣu: home, etc.; nityaṁ: eternal; ca: also; samacittatvaṁ: equilibrium; iṣṭā: desirable; aniṣṭa: undesirable; upapattiṣu: having obtained

*mayi cānanya-yogena bhaktir avyabhicāriṇī I vivikta-deśa-sevitvam aratirjana saṁsadi II 13.11*

mayi: unto Me; ca: also; ananyayogena: by devotional service; bhaktiḥ: devotion; avyabhicāriṇī: constant, unalloyed; vivikta: solitary; deśa: place; sevitvaṁ: resorting to; aratiḥ: without attachment; jana: to people in general; saṁsadi: mass

## *adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam I etaj-jñānam iti proktam ajñānaṁ yad atonyathā II 13.12*

adhyātma: pertaining to the self; jñāna: knowledge; nityatvaṁ: eternity; tattva jñānā: knowledge of the truth; artha: for the purpose of; darśanam: philosophy; etat: all this; jñānam: knowledge; iti: thus; proktam: declared; ajñānaṁ: ignorance; yat: that which; ataḥ: from this; anyathā: others

Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

*jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute I anādi matparaṁ brahma na sat tan nāsad ucyate II 13.13*

jñeyaṁ: knowable; yat: that; tat: which; pravakṣyāmi: I shall now explain; yat: which; jñātvā: knowing; amṛtaṁ: nectar; aśnute: taste; anādimat: that which has no beginning; paraṁ: the supreme; brahma: spirit; na: neither; sat: cause; tat: that; nā: nor; asat: effect; ucyate: is called

I shall fully give you the understanding about the knowable with which one can taste eternal bliss or the being or the consciousness that has no beginning. A life beyond the cause and effect and the material world.

*sarvataḥ pāṇipādaṁ tat sarvato 'kṣiśiromukham I sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati II 13.14*

sarvataḥ: everywhere; pāṇi: hands; pādaṁ: legs; tat: that; sarvataḥ: everywhere; akṣi: eyes; śiro: head; mukham: face; sarvataḥ: everywhere; śrutimat: hearing; loke: in the world; sarvaṁ: everything; āvṛtya: covering; tiṣṭhati: exists

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all. The Paramātman (supreme spirit) is all pervading.

*sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam I asaktaṁ sarva-bhṛccaiva nirguṇaṁ guṇabhoktṛ ca II 13.15*

sarva: all; indriya: senses; guṇa: qualities; ābhāsaṁ: original source; sarva: all; indriya: senses; vivarjitam: being without; asaktaṁ: without attachment; sarvabhṛt: maintainer of everyone; ca: also; eva: certainly; nirguṇaṁ: without material qualities; guṇabhoktṛ: simultaneously master of the gunas; ca: also

The Paramātman is the original source of all the senses. Yet, He is beyond all the senses. He is unattached. Although the consciousness is the maintainer of all the living beings, yet He transcends the modes of the nature and at the same time He is the master of the modes of our material nature.

*bahir antaśca bhūtānām acaraṁ carameva ca I sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat II 13.16*

bahiḥ: outside; antaḥ: inside; ca: also; bhūtānām: of all living entities; acaraṁ: not moving; caraṁ: moving; eva: also; ca: and; sūkṣmatvāt: on account of being subtle; tat: that; avijñeyaṁ: unknowable; dūrasthaṁ: far away; ca: also; antike: near; ca: and; tat: that

The supreme truth exists both within and without, it is present in everything mobile or immobile. It is not knowable through the senses as it is very subtle. Though far, yet it is the nearest.

*avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam I bhūta-bhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca II 13.17*

avibhaktaṁ: without division; ca: also; bhūteṣu: in every living being; vibhaktaṁ: divided; iva: as if; ca: also; sthitam: situated; bhūta bhartṛ: maintainer of all living entities; ca: also; tat: that; jñeyaṁ: to be understood; grasiṣṇu: devours; prabhaviṣṇu: develops; ca: also

Though appearing fragmented it is indivisible whole. Though He is the maintainer of every living entity, it is to be understood that He consumes and creates all.

*jyotiṣām api tajjyotis tamasaḥ paramucyate I jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam II 13.18*

jyotiṣām: in all luminous objects; api: also; tat: that; jyotiḥ: source of light; tamasaḥ: of the darkness; paraṁ: beyond; ucyate: is said; jñānaṁ: knowledge; jñeyaṁ: to be known; jñānagamyaṁ: to be approached by knowledge; hṛdi: in the heart; sarvasya: of everyone; viṣṭhitam: situated

He is the source of light in all luminous objects. He is beyond the darkness of matter and is formless. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

*iti kṣetraṁ tathā jñānaṁ jñeyaṁ co 'ktaṁ samāsataḥ I madbhakta etadvijñāya madbhāvāyopapadyate II 13.19*

iti: thus; kṣetraṁ: the field of activities (the body); tathā: also; jñānaṁ: knowledge; jñeyaṁ: the knowable; ca: also; uktaṁ: described; samāsataḥ: in summary; madbhaktaḥ: My devotee; etad: all this; vijñāya: after understanding; madbhāvāya: My nature; upapadyate: attains

Thus the field of activities, knowledge and the knowable has been summarily described by Me. It is only when we can understand the true nature of our supreme Self and the material world with which we have created false identities that we can go beyond this and attain the supreme Self itself.

*prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi I vikārāṁś ca guṇāṁś caiva viddhi prakṛti saṁbhavān II 13.20*

prakṛtiṁ: material nature; puruṣaṁ: living entity; ca: also; eva: certainly; viddhi: must know; anādī: without beginning; ubhāu: both; api: also; vikārān: transformations; ca: also; guṇān: three modes of nature; ca: also; eva: certainly; viddhi: know; prakṛti: material nature; saṁbhavān: produced of

Prakṛti or the field and its attributes and the puruṣa or the knower or the supreme consciousness are both without beginning. All the transformations of nature that we see are produced by the field or prakṛti.

*kārya-kāraṇa-kartṛtve hetuḥ prakṛtirucyate I puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve heturucyate II 13.21*

kārya: effect; kāraṇa: cause; kartṛtve: in the matter of creation; hetuḥ: instrument; prakṛtiḥ: material nature; ucyate: is said to be; puruṣaḥ: the living entity; sukha: of happiness; duḥkhānāṁ: and distress; bhoktṛtve: in enjoyment; hetuḥ:

the instrument; ucyate: is said to be

In the production of the body and the senses, prakṛti is said to be the cause; In the experience of pleasure and pain, puruṣa is said to be the cause.

*puruṣaḥ prakṛtistho hi bhuṅkte prakṛti-jān-guṇān I kāraṇaṁ guṇasaṇgosya sadasadyonijanmasu II 13.22*

puruṣaha: the living entity; prakṛtisthaḥ: being situated in the material energy; hi: certainly; bhuṅkte: enjoys; prakṛtijān: produced by the material nature; guṇān: modes of nature; kāraṇaṁ: cause; guṇasaṇgaḥ: association with the modes of nature; asya: of the living entity; sadasad: good and bad; yoni: species of life; janmasu: births

The living entity in the material nature follows the way of life, enjoying the moods of nature. Due to association with the material nature it meets the good or evil among various species.

*upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ I paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ II 13.23*

upadraṣṭā: overseer; anumantā: permitter; ca: also; bhartā: master; bhoktā: supreme enjoyer; maheśvaraḥ: the supreme Lord; paramātmā: supersoul; iti: also; ca : and; apyuktaḥ: is said; dehe: in this body; asmin: this; puruṣaḥ: enjoyer; paraḥ: transcendental

Yet, in this body there is a transcendental energy. He who is divine, who exists as a owner or the witness, supporter, enjoyer and the pure witnessing consciousness, is known as the Paramātman.

*ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha I sarvathā vartamānopi na sa bhūyobhijāyate II 13.24*

yaḥ: he who; evaṁ: thus; vetti: understands; puruṣaṁ: the living entity; prakṛtiṁ: material nature; ca: and; guṇaiḥ: modes of material nature; saha: with; sarvathā: by all means; vartamānaḥ: situated; api: in spite of; na: never; saḥ: he; bhūyaḥ: again; abhijāyate: takes his birth

One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

# ì

*dhyānenātmani paśyanti kecidātmānamātmanā I anye sāṅkhyena yogena karmayogena cāpare II 13.25*

dhyānena: by meditation; ātmani: in one self; paśyanti: see; kecit: some; ātmānam: Supersoul; ātmanā: by the mind; anye: others; sāṅkhyena: by philosophical discussion; yogena: by the yoga system; karmayogena: by activities without fruitive desire; ca: also; apare: others

Some perceive the Paramātman in their inner psyche through mind and intellect that have been purified by meditation or by metaphysical knowledge or by karma yoga.

*anye tv evam ajānantaḥ śrutvānyebhya upāsate I te 'pi 'cātitaranty eva mṛtyuṁ śrutiparāyaṇāḥ II 13.26*

anye: others; tu: but; evaṁ: thus; ajānantaḥ: without spiritual knowledge; śrutvā: by hearing; anyebhyaḥ: from others; upāsate: begin to worship; te: they; api: also; ca: and; atitaranti: transcend; eva: certainly; mṛtyuṁ: the path of death; śrutiparāyaṇāḥ : inclined to the process of hearing

There are those who, although not conversant in spiritual knowledge, begin to worship the supreme personality upon hearing about Him from others. Through the process of hearing about the supreme Self, they also transcend the path of birth and death.

*yāvatsañjāyate kiñcit sattvaṁ sthāvarajaṅgamam I kṣetra-kṣetrajña-saṁyogāt tadviddhi bharatarṣabha II 13.27*

yāvat: whatever; sañjāyate: takes place; kiñcit: anything; sattvaṁ: existence; sthāvara: not moving; jaṅgamam: moving; kṣetra: the body; kṣetrajña: knower of the body; saṁyogāt: union between; tadviddhi: you must know it; bharatarṣabha: O chief of the Bhāratas

Bhārata, know that whatever that is movable or immovable is born, It comes into existence by combination of kṣetra and kṣetrajña

*samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram I vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati II 13.28*

samaṁ: equally; sarveṣu: in all; bhūteṣu: living entities; tiṣṭhantaṁ: residing; parameśvaram: the supersoul; vinaśyatsu: in the destructible; avinaśyantaṁ : not destroyed; yaḥ: anyone; paśyati: sees; saḥ: he; paśyati: actually sees

One who sees the supreme Spirit accompanying the

individual soul in all bodies, who understands that neither the individual soul nor the supreme Spirit is ever destroyed, actually sees.

*samaṁ paśyanhi sarvatra samavasthitamīsvaram I na hinastyātmanā 'tmanaṁ tato yāti parāṁ gatim II 13.29*

samaṁ: equally; paśyan: seeing; hi: certainly; sarvatra: everywhere; samavasthitam: equally situated; īsvaraṁ: Supersoul; na: does not; hinasti: degrade; ātmanā: by the mind; atmanaṁ: the soul; tato yāti: then reaches; parāṁ: the transcendental; gatim: destination

When one does not get degraded or influenced by the mind and when he can see the Supreme Spirit in all living and non-living things, One reaches the transcendental destination.

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*prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ I yaḥ paśyati tathātmānam akartāraṁ sa paśyati II 13.30*

prakṛtyā: by material nature; eva: certainly; ca: also; karmāṇi: activities; kriyamāṇāni: engaged in performing; sarvaśaḥ: in all respects; yaḥ: anyone who; paśyati: sees; tathā: so also; atmānaṁ: himself; akartāraṁ: non-doer; saḥ: he; paśyati: sees perfectly

One who can see that all activities are performed by the body, which is created of material nature, sees that the Self does nothing, actually sees.

*yadā bhūta-pṛthag-bhāvam ekasthamanupaśyati I tata eva ca vistāraṁ brahma saṁpadyate tadā II 13.31*

yadā: when; bhūta: living entities; pṛthagbhāvaṁ: separated identities; ekasthaṁ: situated in one; anupaśyati: tries to see through authority; tata eva: thereafter; ca: also; vistāraṁ: expanded; brahma: the Absolute; saṁpadyate: attains; tadā: at that time

When a person can see the supreme Self in all living entities then he will cease to see the separateness among the living entities. He will see that the whole universe is an expansion and expression of the same truth.

*anāditvānnirguṇa tvāt paramātmāyamavyayaḥ I śarīrastho'pi kaunteya na karoti na lipyate II 13.32*

anāditvāt: due to eternity; nirguṇatvāt: due to transcendental; paramātmā: supreme soul; ayaṁ: this; avyayaḥ: inexhaustible; śarīrastho 'pi: though dwelling in the body; kaunteya: O son of Kuntī; na karoti: never does anything; na lipyate : nor is he entangled

Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is attached.

*yathā sarvagataṁ saukṣmyād ākāśaṁ nopalipyate I sarvatrāvasthito dehe tathātmā nopalipyate II 13.33*

yathā: as; sarvagataṁ: all-pervading; saukṣmyād: due to being subtle; ākāśaṁ: the sky; na: never; upalipyate: mixes; sarvatra: everywhere; avasthitaḥ: situated; dehe: in the body; tathā: such; ātmā: the self; na: never; upalipyate: mixes.

The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman, does not mix with the body, though situated in that body.

*yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ I kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata II 13.34*


## Kṣetra Kṣetrajña Vibhāga Yogaḥ

yathā: as; prakāśayati: illumines; ekaḥ: one; kṛtsnaṁ: the whole; lokaṁ: universe; imaṁ: this; raviḥ: the sun; kṣetraṁ: this body; kṣetrī: the soul; tathā: similarly; kṛtsnaṁ: all; prakāśayati: illumines; bhārata: O son of Bhārata

13.34 O son of Bhārata, as the Sun alone illumines the entire Universe, so does the living entity, one within the body, illumines the entire consciousness.

*kṣetrakṣetrajñayor evam antaraṁ jñāna-cakṣuṣā I bhūta-prakṛti-mokṣaṁ ca ye viduryānti te param II 13.35*

kṣetra: body; kṣetrajñayoḥ: of the proprietor of the body; evaṁ: that; antaraṁ: difference; jñānacakṣuṣā: by vision of knowledge; bhūta: living entity; prakṛti: material nature; mokṣaṁ: liberation; ca: also; ye: one who; viduḥ: knows; yānti: approaches; te: they; param: supreme

13.35 Those, who see with the eyes of knowledge the difference between the body-mind, kṣetra and the knower of the bodymind, kṣetrajña, can understand the process. Are liberated from the bondages of the material nature and attain the Paramātman.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde kṣetra kṣetrajña vibhāgayogo nāma trayodaśo'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the thirteenth chapter named, *Kṣetra Kṣetrajña Vibhāga Yogaḥ***,** *'The Yoga of Discrimination of the Kṣetra, the Field and Kṣetrajña, the Knower of the Field .''*

## Guṇatraya Vibhāga Yogaḥ

*śrībhagavānuvāca*

*paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam I yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ II 14.1*

śrī bhagavān uvāca: Kṛṣṇa says; paraṁ: supreme; bhūyaḥ: again; pravakṣyāmi: I shall speak; jñānānāṁ: of all knowledge; jñānaṁ: knowledge; uttamam: the supreme; yat: which; jñātvā: knowing; munayaḥ: the sages; sarve: all; parāṁ: supreme; siddhiṁ: perfection; itaḥ: from this world; gatāḥ: attained

14.1 Bhagavān Śrī Kṛṣṇa says: I will declare to you again the Supreme wisdom, The knowledge of which has helped all sages attain Supreme perfection.

*idaṁ jñānamupāśritya mama sādharmyamāgatāḥ I sarge'pi nopajāyante pralaye na vyathanti ca II 14.2*

idaṁ: this; jñānam: knowledge; upāśritya: taking shelter of; mama: My; sādharmyam: nature; āgatāḥ: attained; sarge 'pi: even in the creation; na: never; upajāyante: comes in; pralaye: in the annihilation; na: nor; vyathanti: disturbed; ca: also

14.2 By becoming fixed in this knowledge, one can attain the transcendental nature, like my own, and establish in his Eternal Consciousness, that one is not born at the time of creation, or disturbed at the time of dissolution.

*mama yonir-mahad-brahma tasmingarbhaṁ dadhāmyahaṁ I saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata II 14.3*

mama: My; yoniḥ: source of birth; mahad brahma: material cause of the entire creation called mahat brahma; tasmin: in that; garbhaṁ: pregnancy; dadhāmi: create; ahaṁ: I; saṁbhavaḥ: possibility; sarvabhūtānāṁ: of all living entities; tataḥ: thereafter; bhavati: becomes; bhārata: O son of Bhārata

14.3 The total material substance, called Brahman, is the source of birth, It is that Brahman that I impregnate, making possible the births of all living beings, O son of Bhārata.

*sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ I tāsāṁ brahma mahad yonir ahaṁ bījapradaḥ pitā II 14.4*

sarva yoniṣu: in all species of life; kaunteya: O son of Kuntī; mūrtayaḥ: forms; saṁbhavanti: as they appear; yāḥ: which; tāsāṁ: all of them; brahma: supreme; mahad yoniḥ: the source of birth in the material substance; ahaṁ: Myself; bījapradaḥ: seed-giving; pitā: father

14.4 Arjuna, understand that all species of life are made possible by birth in this material nature, and I am the seed-giving father.

*sattvaṁ rajastama iti guṇāḥ prakṛtisaṁbhavāḥ I nibadhnanti mahābāho dehe dehinamavyayam II 14.5*

sattvaṁ: mode of goodness; rajaḥ: mode of passion; tamaḥ: mode of ignorance; iti: thus; guṇāḥ: qualities; prakṛti: material nature; saṁbhavāḥ: produced of; nibadhananti: does condition; mahābāho: O mighty-armed one; dehe: in this body; dehinaṁ: the living entity; avyayaṁ: eternal

14.5 Material nature consists of the three modes—goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.

*tatra sattvaṁ nirmalatvāt prakāśakamanāmayam I sukhasaṅgena badhnāti jñānasaṅgena cānagha II 14.6*

tatra: thereafter; sattvaṁ: mode of goodness; nirmalatvāt: being purest in the material world; prakāśakaṁ: illuminating; anāmayam: without any sinful reaction; sukha: happiness; saṅgena: association; badhnāti: conditions; jñāna: knowledge; saṅgena: association; ca: also; anagha: O sinless one

14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

*rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam I tannibadhnāti kaunteya karmasaṅgena dehinam II 14.7*

rajaḥ: the mode of passion; rāgātmakaṁ: born of desire or lust; viddhi: know; tṛṣṇā: with craving; saṅga: association; samudbhavam: produced of; tan: that; nibadhnāti: binds; kaunteya: O son of Kuntī; karmasaṅgena: by association with fruitive activity; dehinam: the embodied

14.7 Kaunteya, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.

*tamas tv ajñānajaṁ viddhi mohanaṁ sarvadehinām I pramādālasya-nidrābhis tannibadhnāti bhārata II 14.8*

tamaḥ: mode of ignorance; tu: but; ajñānajaṁ: products of ignorance; viddhi: know; mohanaṁ: delusion; sarvadehinām: of all embodied beings; pramāda: madness; ālasya: indolence; nidrābhiḥ: sleep; tat: that; nibadhnāti: binds; bhārata : O son of Bhārata

14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.

*sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata I jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta II 14.9*

sattvaṁ: mode of goodness; sukhe: in happiness; sañjayati: develops; rajaḥ: mode of passion; karmaṇi: fruits of activities; bhārata: O son of Bhārata; jñānam: knowledge; āvṛtya: covering; tu: but; tamaḥ: the mode of ignorance; pramāde: in madness; sañjayati: develops; uta: it is said

14.9 The mode of goodness conditions one to happiness, passion conditions him to fruits of action, and veiling the knowledge, tamas binds one to carelessness.

*rajas tamaś cābhibhūya sattvaṁ bhavati bhārata I rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā II 14.10*

rajaḥ: mode of passion; tamaḥ: mode of ignorance; ca: also; abhibhūya: also surpassing; sattvaṁ: mode of goodness; bhavati: becomes prominent; bhārata: O son of Bhārata; rajaḥ: mode of passion; sattvaṁ: mode of goodness; tamaḥ: mode of ignorance; ca: also; eva: like that; tamaḥ: mode of ignorance; sattvaṁ: mode of goodness; rajaḥ: mode of passion; tathā: as in this

14.10 Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bhārata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

*sarvadvāreṣu dehesmin prakāśa upajāyate I jñanaṁ yadā tadā vidyād vivṛddhaṁ sattvamityuta II 14.11*

sarvadvāreṣu: all the gates; dehe 'smin: in this body; prakāśaḥ: quality of illumines; upajāyate: develops; jñanaṁ: knowledge; yadā: when; tadā: at that time; vidyāt: must know; vivṛddhaṁ: increased; sattvam: the mode of goodness; iti: thus; uta: said

14.11 When the light of Self-knowledge illumines all the senses (or gates) in the body, then it should be known that goodness is predominant.

*lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā I rajasyetāni jāyante vivṛddhe bharatarṣabha II 14.12*

lobhaḥ: greed; pravṛttiḥ: hankering; ārambhaḥ: endeavor; karmaṇām: of activities; aśamaḥ: uncontrollable; spṛhā: desire; rajasi: in the mode of passion; etāni: all this; jāyante: develop; vivṛddhe: when there is excess; bharatarṣabha: O chief of the descendants of Bhārata

14.12 O Bharatarṣabha, chief of the Bhārata, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

*aprakāśo'pravṛttiś ca pramādo moha eva ca I tamasyetāni jāyante vivṛddhe kurunandana II 14.13*

aprakāśaḥ: darkness; apravṛttiḥ: inactivity; ca: and; pramādaḥ: madness; mohaḥ: illusion; eva: certainly; ca: and; tamasi: in the mode of ignorance; etāni: these; jāyante: are manifested; vivrddhe: is developed; kurunandana: O son of Kuru

14.13 O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.

*yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt I tadottamavidāṁ lokānam alānpratipadyate II 14.14* yadā: when; sattve: mode of goodness; pravṛddhe: in development; tu: but; pralayaṁ: dissolution; yāti: goes; dehabhṛt: embodied; tadā: at that time; uttamavidāṁ: of the great sages; lokān: the planets; amalān: pure; pratipadyate: attains.

14.14 When one dies in the mode of goodness [satva], He goes to the highest of worlds.

*rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate I tathā pralīnas tamasi mūḍhayoniṣu jāyate II 14.15*

rajasi: in passion; pralayaṁ: dissolution; gatvā: attaining; karmasaṅgiṣu: in the pursuit of activities; jāyate: takes birth; tathā: thereafter; pralīnaḥ: being dissolved; tamasi: in ignorance; mūḍha: ignorant; yoniṣu: species; jāyate: take birth

14.15 When one dies in the mode of passion [rajas], he takes birth among those engaged in activities. When he dies in the mode of ignorance [tamas], he takes birth in the space of the ignorant.

*karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam I rajasastu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam II 14.16*

karmaṇaḥ: of work; sukṛtasya: in the mode of goodness; āhuḥ: said; sāttvikaṁ: mode of goodness; nirmalaṁ: purified; phalam: result; rajasaḥ: of the mode of passion; tu: but; phalaṁ: result; duḥkham: misery; ajñānaṁ: nonsense; tamasaḥ: of the mode of ignorance; phalam: result

14.16 By acting in the mode of goodness, one becomes

purified. Work done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness.

*sattvātsañjāyate jñānaṁ rajaso lobha eva ca I pramādamohau tamaso bhavato'jñānameva ca II 14.17*

sattvāt: from the mode of goodness; sañjāyate: develops; jñānaṁ: knowledge; rajasaḥ: from the mode of passion; lobhaḥ: greed; eva: certainly; ca: also; pramāda: madness; mohau: illusion; tamasaḥ: from the mode of ignorance; bhavataḥ: develops; ajñānam: ignorance; eva: certainly; ca: also

14.17 From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; from the mode of ignorance develops foolishness, madness and illusion.

*ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ I jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ II 14.18*

ūrdhvaṁ: upwards; gacchanti: go; sattvasthāḥ: one who is situated in the mode of goodness; madhye: in the middle; tiṣṭhanti: dwell; rājasāḥ: those who are situated in the mode of passion; jaghanya: abominable; guṇa: quality; vṛttisthāḥ: occupation; adhaḥ: down; gacchanti: go; tāmasāḥ: people in the mode of ignorance

14.18 Those situated in the mode of goodness gradually go upward to the higher world; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the worlds below.

*nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati I guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati II 14.19*

na: never; anyaṁ: other than; guṇebhyaḥ: from the qualities; kartāraṁ: the performer; yadā: when; draṣṭā'nupaśyati: he who sees properly; guṇebhyaśca: from the modes of nature; paraṁ: transcendental; vetti: know; madbhāvaṁ: My spiritual nature; saḥ: he; adhigacchati: is promoted

14.19 When we see that there is nothing beyond these modes of nature in all activities and that the supreme Lord is transcendental to all these modes, the seeker can know My spiritual nature.

*guṇānetānatītya trīn dehī dehasamudbhavān I janma-mṛtyu-jarā-duḥkhair vimukto'mṛtamaśnute II 14.20*

guṇān: qualities; etān: all these; atītya: transcending; trīn: three; dehī: embodied; deha: body; samudbhavān: produced of; janma: birth; mṛtyu: death; jarā: old age; duḥkhaiḥ: distresses; vimuktaḥ: being freed from; amṛtam: nectar; aśnute: enjoys

14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

### *arjuna uvāca*

*kair liṅgais trīnguṇān etān atīto bhavati prabho I kim ācāraḥ kathaṁ caitāṁs trīnguṇānativartate II 14.21*

arjuna uvāca: Arjuna says; kaiḥ: by which; liṅgaiḥ: symptoms; trīn: three; guṇān: qualities; etān: all these; atītaḥ: having transcended; bhavati: become; prabho: my Lord; kim: what; ācāraḥ: behavior; kathaṁ: what; ca: also; etāṁ: these; trīn: three; guṇān: qualities; ativartate: transcend

14.21 Arjuna inquires: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?

*śrībhagavānuvāca prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava I na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati II 14.22*

śrībhagavānuvāca: the supreme personality of Divine says; prakāśaṁ ca: and illumination; pravṛttiṁ ca: and attachment; mohaṁ: illusion; eva ca: also; pāṇḍava: O son of Pāṇḍu; na dveṣṭi: does not hate; saṁpravṛttāni: although developed; na nivṛttāni: nor stop development; kāṅkṣati: desires

*udāsīnavadāsīno guṇairyo na vicālyate I guṇā vartanta ityeva yo'vatiṣṭhati neṅgate II 14.23*

udāsīnavat: as if neutral; āsīnaḥ: situated; guṇaiḥ: by the qualities; yaḥ: one who; na: never; vicālyate: is agitated; guṇāḥ: the qualities; vartante: is situated; ityeva: knowing thus; yaḥ: one who; avatiṣṭhati: remains; na: never; eṅgati: flickering

*sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ I tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ II 14.24*

sama: equal; duḥkha: in distress; sukhaḥ: in happiness; svasthaḥ: being situated himself; sama: equally; loṣṭa: a lump of earth; aśma: stone; kāñcanaḥ: gold; tulya: equally disposed; priya: dear; apriyo: undesirable; dhīraḥ: steady; tulya: equally; nindā: in defamation; ātmasaṁstutiḥ: in praise of himself

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*mānāpamānyos tulyastulyo mitrāri-pakṣayoḥ I sarvārambha-parityāgī guṇātitaḥ sa ucyate II 14.25*