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Chapter-18 (Shlok 11-15)

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ १८-११॥

 Since it is not possible for an embodied being to give up action in its entirety, who relinquishes the outcome of  actions are said to be a tyagi.

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८-१२॥

The three-fold consequence of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to action and its reward. But, for those who have lost interest in the rewards of their actions, there are no such consequences here or hereafter.

पञ्चैतानि महाबाहो कारणानि निबोध मे । साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८-१३॥

In stream of knowledge known as Samkhya, five methods have been prescribed for neutralising the impact of all actiona. Now listen from me about those factors that foreclose the causal chain of action. 

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८-१४॥

The body, the doer, the various senses, the many kinds of  efforts, and Divine Providence—these are the five factors of action.

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८-१५॥

These five contribute towards whatever action is performed, whether proper or improper, with body, speech and mind. 

(Shrimadbhagvadgita continues in Eighteenth Chapter)

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Chapter-18 (Shlok 6-10)

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८-६॥

But performance of these activities must be dissociated from any kind of return or rewards. This is my definite and considered opinion, 

नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८-७॥

However, abstention from  prescribed duties is not recommended in Sanyaas. Such abandonment has been stated as arising from delusion born out of Tamas.

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८-८॥

Refraining  from such duties for the fear that they would cause mental  trouble or bodily  discomfort is considered Rajasic and it never leads to fruitive results expected from tyag.

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८-९॥

Such prescribed action when performed without attachment, as a matter of duty and without expecting any reward is declared as Satvik Tyag.

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८-१०॥

The wise renunciate whose doubts have been cleared, neither disdain disagreeable actions not get addicted to agreeable ones.

(Shrimadbhagvadgita continues in Eighteenth Chapter)

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Chapter- 18 (Shlok 1-5)

अर्जुन उवाच ।

Arjun asks;

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८-१॥

I wish to understand the fundamental nature of sanyās  and how it is distinct from tyāg  .  

श्रीभगवानुवाच ।

Shri Krishna says;

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८-२॥

Some scholars think that renunciation of action motivated by desire is sanyaas while other discerning thinkers say that Tyag consists of relinquishing interest in outcome of all action.

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८-३॥

Some wise men say that action itself carries element of ungodliness and should consequently be given up while others say that actions consisting of spiritual practices like sacrifice, penance and charity should not be given up

निश्चयं श‍ृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८-४॥

Of Sanyas and Tyag, listen to my opinion about Tyag first. Tyag or renunciation has been declared to be of three kind.

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८-५॥

Actions pertaining to spiritual practices like  sacrifice, charity and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purificatory even for the wise.

(Shrimadbhagvadgita continues in Eighteenth Chapter)

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Chapter- 17 (Shlok 26-28)

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ १७-२६॥

“Sat” means eternal existence/ substance and goodness. It is also used to describe an action done with auspicious intention.

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ १७-२७॥

Sat also denotes being established in the performance of righteous sacrifice, penance and charity.. Besides this word as prefix also classifies any action as noble and performed in the name of God.

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १७-२८॥

If any oblation is offered, a gift is given, an austerity is practiced or a good deed is performed without faith, it carries no value here or hereafter and is termed as asat.

(Shrimadbhagvadgita will continue in Eighteenth (last) Chapter)

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Chapter-17 (Shlok 21-25)

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ १७-२१॥

But gift  given with reluctance, in hope of reciprocation or in expectation of a reward, is said to be Rajasik in nature.

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ १७-२२॥

Whereas the gift  which is given at the wrong place and wrong time to unworthy people, without respect, or with contempt, is of Tamasik nature.

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ १७-२३॥

The  declaration “Om Tat Sat” ( Brahma, thou art the Only Existing Truth) is tri-symbolic representations of the Absolute Truth, Consciousness and Bliss and Its constant reminder. From this beginning of creation, came the priests, scriptures and sacrifice.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ १७-२४॥

Therefore, the noble people who follow the scriptural injunction always begin the acts of giving away, sacrifice and austerity with the sacred chant of OM, the symbolic remembrance of Brahma.

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥ १७-२५॥

Seekers who do not desire fruitive rewards but seek to be free from material entanglements, utter the word “Tat” along with Om to begin acts of austerity, sacrifice, and charity (to remind themselves that every act and thought belongs to Brahma)

(Shrimadbhagvadgita continues in Seventeenth Chapter)

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Chapter-17 (Shlok 16-20)

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १७-१६॥

Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are stated to be satvik spiritual practice for the mind.

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७-१७॥

These threefold spiritual practices (of body, speech and mind) conducted with faith without expecting material rewards are called Satvik practices.

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १७-१८॥

The spiritual practices which are conducted for sake of renown, honour or adulation or for any selfish gain, either in all sincerity or for ostentation, yield uncertain and transient advantages and are called Rajasic practices.

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १७-१९॥

The spiritual practices that are performed under confused notions, and which involve torturing oneself or harming others, are described as Tamasic practices.

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७-२०॥

 A gift offered simply because it is right to give expecting nothing in return, given at appropriate time and place to a deserving person is known as Satvic in nature.

(Shrimadbhagvadgita continues in Seventeenth Chapter)

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Chapter-17 (Shlok 11-15)

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ १७-११॥

Satvika spiritual practices are performed in accordance with scriptural injunction and as a matter of duty with noble intention, faith and conviction, without any expectation of material benefit.

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १७-१२॥

Rajasik practices are verily performed to demonstrate power and pelf  and to gain material benefit.

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १७-१३॥

Spiritual practices devoid of faith and contrary to scriptural injunctions, where nobody is fed, no mantras chanted, and nothing is donated are considered Tamasik.

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १७-१४॥

Honoring the gods, the enlightened ones, the spiritual master, the wise, and the elders with conduct consistent with Brahma that includes purity, simplicity and  non-violence —is stated to be the satvic spiritual practices for the body.

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १७-१५॥

Truthful words that do not disturb, are beneficial for others and pleasing to ears, study and recitation of scripture are satvic spiritual practices for the speech. 

(Shrimadbhagvadgita continues in Seventeenth Chapter)

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Chapter -17 (Shlok 6-10)

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥ १७-६॥

Definitely know those ignorant people are of demoniacal nature who drain the strength not only of elements of their body but also the Self who dwells within as consciousness.

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं श‍ृणु ॥ १७-७॥

Indeed the food or even everything like worship, austerity and charity are of three kinds better suited to people of three different dispositions. Now listen carefully about these distinctions.

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ १७-८॥

Foods that enhance longevity, strength of goodness, health, happiness, affection, intelligence etc and are juicy, soft-succulent, substantial and naturally pleasing are liked by people of Satvik dosposition.

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ १७-९॥

Foods that are  bitter, sour, salty, very hot, pungent, dry, and chilly are enjoyed by people of Rajasik disposition and such foods end up causing pain, grief, and disease.

यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १७-१०॥

Ill cooked, unripe, insipid, putrid, stale , contaminated and impure food is preferred by people of Tamasik disposition.

(Shrimadbhagvadgita will continue in Seventeenth Chapter)

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Chapter-17 (Shlok 1-5)

अर्जुन उवाच ।

Arjun asks;

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७-१॥

Where do such seekers, who disregard scriptural doctrine and devote themselves to worship of gods, stand? How is their tendency classified in terms of three attributes of nature; Satva (pure), Rajas (desirous) or Tamas (inert)?

श्रीभगवानुवाच ।

Shri Krishna answers;

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां श‍ृणु ॥ १७-२॥

Every human being is born with intrinsic faith which is of three kinds—sāttvic, rājasic, or tāmasic. Listen attentively about this in detail. ( the fundamental cause of any being taking birth has inherent inclination which can be either of these three types.)

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ १७-३॥

Their mental disposition or faith evolve round that inner consciousness which finally constitutes a person. So a person’s personality traits are shaped by his inner inclination. (their faith also follow the pattern set by inner conciousness).

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥ १७-४॥

Those in the mode of goodness (satvik) worship the celestial gods; those in the mode of passion (rajasik) worship the yakṣhas and rākṣhasas; those in the mode of ignorance (tamasik) worship ghosts and spirits.

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥ १७-५॥

People who whimsically practice severe austerities, not approved by scriptures are impelled by hypocrisy and egotism and driven by force of desire and attachment.

(Shrimadbhagvadgita continues in Seventeenth Chapter)

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Chapter- 16 (Shlok 21-24)

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६-२१॥

Lust, greed and anger constitute threefold gateway that leads to the hell of disconnect with the Self. All, therefore, should abandon these three vices.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ १६-२२॥

Those who can avoid these three doorways to darkness can work for their own upliftment in order to attain union with the Supreme.  

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ १६-२३॥

Those who discard the injunctions of the scriptures and act arbitrarily on whims, attain neither power nor salvation nor union with the Self. 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६-२४॥

Therefore, let the scriptures be the authority to determine what should be done and what not to be done. Having learnt so, one should perform the duties ordained by scriptures only.

(Shrimadbhagvadgita will continue in Seventeenth Chapter)

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Chapter XVI (Shlok 16-20)

अनेकचित्तविभ्रान्ता मोहजालसमावृताः । प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥ १६-१६॥

With their mind bewildered by innumerable thoughts. they remain enmeshed in delusion and addicted to enjoyment of sensuous pleasures, they fall into worst hell. 

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १६-१७॥

Self-conceited, haughty and intoxicated by wealth and worldly honour, they perform sacrificial ritual only to show off without following the the actual spiritual method.

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १६-१८॥

Fostering egotism, brute force, arrogance, lust and anger, these detractors of Reality despise the Self dwelling in their own bodies as well in the others.

तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ १६-१९॥

These cruel, spiteful, vile and vicious members of the humankind are constantly cast into the demoniacal wombs  to carry on in the cycle of rebirth in the material world.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥ १६-२०॥

Failing to approach the Self, life after life, these ignorant people keep sinking down to still lower depths of evolution.

(Shrimadbhagvadgita continues in Sixteenth Chapter)

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Chapter-16 (Shlok 11-15)

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा एतावदिति निश्चिताः ॥ १६-११॥

Surrendering themselves to innumerable worries that last till death, they remain in pursuit of  sensuous pleasures with the firm belief that these enjoyments mark the highest limit of joy.

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः । ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥ १६-१२॥

Held in bondage by hundred folds of expectations and desires, completely merged in lust and anger, they try to amass through by unfair means heaps of money and other objects of pleasures.

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् । इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥ १६-१३॥

असौ मया हतः शत्रुर्हनिष्ये चापरानपि । ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥ १६-१४॥

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया । यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥ १६-१५॥

They keep telling themselves, “this much has been secured by me today and now I shall achieve this particular ambition….so much of wealth is with me today and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall decimate the others too! I am like God himself, I am the enjoyer, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they remain deluded by ignorance.

(Shrimadbhagvadgita continues in Sixteenth Chapter)

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Chapter-16 (Shlok 6-10)

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च । दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श‍ृणु ॥ १६-६॥

There are two kind of people in this world- One with divine nature and the other with demonic disposition. Since the former have been dealt with in detail, listen now about the latter.

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः । न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ १६-७॥

The people with demonic nature do not know what should be done and what not to be done. Hence they neither have purity nor truthfulness in their conduct.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥ १६-८॥

They say that this world has unreal, unfounded and godless. Brought forth through sexual union, this world has no other purpose than carnal gratification.

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥ १६-९॥

Clinging to this fallacious view, these dim-witted evil-doers are enemies of humankind and intend to effect destruction of the world.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥ १६-१०॥

Surviving solely on insatiable desires and intoxicated with hypocrisy, pride and arrogance, these people of impure conduct roam around in the world ignorantly holding on to this fallacious doctrine.

(Shrimadbhagvadgita continues in Sixteenth Chapter)

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Chapter-16 (Shlok 1-5)

श्रीभगवानुवाच ।

Shri Krishna continues ;

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १६-१॥

Absence of fear, purity of mind,  compassion, control over senses, consistent effort for Self- realisation through study and spiritual practices, steadfast meditation on knowledge and righteous conduct.

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ १६-२॥

Non violence, truth, stillness, universal compassion, gentle behaviour, modesty  along side abstinence from anger, slander, faultfinding, covetousness, frivolous pursuits, and fickleness of character.

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ १६-३॥

Besides above, vibrance, forgiveness, fortitude, cleanliness, absence of enmity & vanity are  the inherent divine endowments of virtuous life.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ १६-४॥

Hypocrisy, arrogance, pride, anger, ignorance and harsh conduct are ingrained demonic traits of person.

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता । मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ १६-५॥

The divine endowment of virtues are acknowledged as conducive to  liberation while the demonic traits lead to bondage. So have no worries Arjun, you are born with divine markings of virtues.

(Shrimadbhagvadgita continues in Sixteenth Chapter)

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Chapter-15 (Shlok 16-20)

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥

There are two kinds of sentience in creation, perishable (Kshar) and the imperishable( akshar). The material existence is  perishable  while hidden within them is said to be the imperishable being (soul or jivatma).

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥

Other than these two is the Supreme Divine, the indestructible Supreme Soul permeating the three worlds as the constant controller who sustains and upholds all living beings. This has been spoken of as Imperishable God or Ishwar 

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५-१८॥

The Self is way beyond the perishable world of matter (kshetra) , and much higher to the imperishable soul (Kshetragya) ; hence  It is  celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Being.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५-१९॥

Those who know beyond a shadow of doubt that the Self is the Supreme Divine, have  truly known everything. Such wise people worship It  with their whole being.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५-२०॥

I have shared this mystical principle of the scriptures with you. By understanding this doctrine, a person becomes enlightened, and achieves everything that is to be accomplished.

(Shrimadbhagvadgita will continue in Sixteenth Chapter)

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Chapter-15 (Shlok 11-15)

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५-११॥

Practitioners of yog too are able to realize the soul enshrined in the body. However, those whose minds are not purified are unable to know this self even though they strive to do so.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५-१२॥

Know that the brilliance of the sun that illuminates the entire solar system, the luminosity of moon and the light in fire come from Self.

गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५-१३॥

Permeating the earth, It is the Self that nourishes  all living beings with vital energy and becoming the moon, It nourishes all plants and herbs with the nectar of life.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५-१४॥

Taking the form of fire within all living beings, It is the Self who digests and assimilates four kinds of food in conjunction with life breath of prana and apana (exhalation and inhalation).

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनञ्च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ १५-१५॥

Seated in the hearts of all living beings as the Master Governor, the Self controls memory, knowledge and reasoned way of thinking. The Self is the sole objective of knowledge as the origin of Vedanta and knower of the Veda.

 (Shrimadbhagvadgita continues in Fifteenth Chapter)

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Chapter-15 (Shlok 6-10)

न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५-६॥

The Supreme Self, attaining whom one gets liberated from the cycle of birth and death is far beyond the illuminating capacity of sun, moon and fire.  

ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५-७॥

The eternal embodied soul in this material world is My constituent that attracts the five senses and the mind that abide in material nature i.e. Prakriti, towards itself.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५-८॥

Just as the breeze wafts the fragrance from their seat, the embodied soul- the controller of life, carries  the mind and senses with it, when it leaves behind an old body and enters a new one.

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ १५-९॥

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses (sound, sight, touch, taste and smell).

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५-१०॥

The ignorant can not perceive the soul as it resides in the body or when it enjoys sense objects even while it is connected through the (three) gunas; nor do they experience it’s departure. But those who possess the vision of wisdom are able to behold it.

(Shrimadbhagvadgita continues in Fifteenth Chapter)

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Chapter-15 (Shlok 1-5)

श्रीभगवानुवाच ।

Shri Krishna continues;

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५-१॥

They say that the one who knows the imperishable  inverted Ashwattha tree having  its roots above in Primeval Being (God), the branches below in phenomenal creation and  the Vedic hymns as its leaves, is the knower of the  mystery of  Vedas.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ १५-२॥

Its branches extending  upwards and downward are fed by three gunas and have sense objects as leaves. Its roots too are spread in all the regions higher and the lower as well, binding soul to the human body in the phenomenal world depending on their action.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५-३॥

The real form of this tree can not perceived in this world, be its beginning, its end or its continued existence. But this aśhvatth tree, deeply rooted in this world, must be cut down with the strong axe of dispassion and non-attachment.

ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये । यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५-४॥

Having done that, the seeker should diligently find  the abode in which it  (Ashwatth tree ) was rooted and attain that supreme state from where one does not have to return to this world again. One should, thereafter,  firmly resolve to take refuge in the Primeval Being, from whom the creation emanates eternally, and continue to meditate on It.

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै- र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५-५॥

Free from pride and delusion, the wise who have rid themselves from the defect of attachment, who consistently abide in God ,whose cravings have altogether been eliminated, who are totally un-influenced by pairs of opposites like pleasure and pain etc, attain the imperishable and eternal supreme state.

(Shrimadbhagvadgita continues in Fifteenth Chapter)

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Chapter-14 (Shlok 16-20)

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १४-१६॥

They say that the reward for Satvic conduct is pure and uncontaminated happiness, sorrow is stated to be the product of Rajasic action while sloth inevitably follows Tamasic act.

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १४-१७॥

Wisdom follows Satva while greed undoubtedly arises from Rajas and ignorance from Tamas.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १४-१८॥

Those who persist in Satva evolve and rise higher while those of Rajasic disposition stay right there in the middle and people of Tamasic temperament degrade and get trapped into despicable attributes and inclinations.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४-१९॥

Standing apart as a witness, beyond three attributes of Nature and perceiving clearly that there is no other doer   than these three gunas performing all the action, one comes to experience the ultimate reality of Brahma and attains Its Abode.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४-२०॥

This movement beyond the three gunas (attributes of Nature i.e. Satva, Rajas and Tamas that bring the physical body into existence) unties the embodied soul from sorrows of birth, death and old age attendant to material being and lets it merge into Supreme Bliss.

(Shrimadbhagvadgita continues in Fourteenth Chapter)

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Chapter-14 (Shlok 11-15)

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ १४-११॥

When all the gates of this body are illumined by knowledge  [all organs of sensory perception (input devices) filter in knowledge], know it to be the sign of predominance of Satva (purity or harmony). 

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४-१२॥

With preponderance of Rajas (Dynamism) arise the greed, restlessness, prevalence of activity driven by vested interest and thirst for enjoyment.

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४-१३॥

Nescience, not having a desire to perform the assigned duties and sluggishness of mind mark the ascendance of Tamas (inertia).

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४-१४॥

If death meets someone during ascendance of Satva in one’s body, that person would definitely land in blemish less ethereal world deserved by people of noble deeds.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४-१५॥

Death during prevalence of Rajas leads to birth amongst people attached to action and death while Tamas is dominant results in birth amongst beings devoid of sense .

(Shrimadbhagvadgita continues in Fourteenth Chapter)

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Chapter-14 (Shlok 6-10)

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४-६॥

Of the three attributes, Satva, the purity that is immaculate, flawless and illuminating, binds the consciousness to the body with  happiness  and inclination for knowledge.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४-७॥

Rajas, with passion as its nature, is product of desire and attachment. It binds the consciousness to the body through involvement with action and its outcome.

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ १४-८॥

Tamas, the deluder for all those who consider the body as their own self, is the product of ignorance. It binds the consciousness to the body through error, sloth and sleep.

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ १४-९॥

Sattva binds one to material happiness; rajas draws the soul toward actions; and tamas clouds wisdom and binds one to delusion.

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १४-१०॥

Sometimes happiness and wisdom (sattva) prevails over passion (rajas) and ignorance (tamas), while on other times passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at still other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).

(Shrimadbhagvadgita ontinues in Fourteenth Chapter)

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Chapter-14 (Shlok 1-5)

श्रीभगवानुवाच ।

Shri Krishna continues;

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४-१॥

I shall once again explain to you the supreme wisdom, the best of all streams of knowledge knowing which all great saints get liberated and attain the highest perfection.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ १४-२॥

Taking recourse to this wisdom, the practitioners merge into My Being. From then onwards, they are neither born again at the time of cosmic dawn nor get intimidated by cosmic dissolution.

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् । सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४-३॥

I am the source of primordial matter known as Mahat Brahma, inside whom I place the seeds of all creations. All the beings emanate from this union of matter and consciousness.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ १४-४॥

All species of embodies beings appear in many kinds. For all of them Mahat Brahma ( prakriti or matter) is the conceiving Mother and I am the seeding Father.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४-५॥

Three attributes arising from primordial Nature i.e. purity ( Satva),  dynamism (Rajas) and inertia (Tamas) tie down the imperishable Consciousness to the body of being. 

(Shrimadbhagvadgita continues in Fourteenth Chapter)

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Chapter -13 (Shlok 31-35)

यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३-३१॥

The moment one perceives multitude of beings tracing back to one and the same source and also that all the beings spread forth from the same unified Supreme Existence, Brahmapad is attained in that very moment.

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥ १३-३२॥

Despite dwelling in every body, the eternal, universal and imperishable Supreme Consciousness which is without any attribute., neither gets involved in actions of  body nor gets contaminated by what is done by the body.

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३-३३॥

Just as all pervading Space holds everything within itself but does not get tainted by what it holds owing to its subtlety, Supreme consciousness too, despite being infused in all the bodies does not get affected by the attributes of those material existences.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३-३४॥

Just as one sun illuminates whole world so does one Supreme Consciousness (Kshetrajna ) illumines the entire field of activity (Kshetra- all animate and inanimate material existences).

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३-३५॥

Those who comprehend the distinction of matter (Kshetra) and consciousness (Kshetrajna) with the vision developed through knowledge, attain the Supreme State of Consciousness as they get liberated from the confines  of material existence (prakriti) and its attributes (satva, rajas and tamas).

(Shrimadbhagvadgita will continue in Fourteenth Chapter)

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Chapter-13 (Shlok 26-30)

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३-२६॥

However, even others who themselves do not have such knowledge but worship It with devotion when they come to know of It by listening to those who know, are also able to cross the ocean of mundane existence.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३-२७॥

Know that whatever comes into being, animate or inanimate is born out of union of matter and consciousness viz Kshetra and Kshetragya.

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३-२८॥

Only that person truly has eyes who sees Brahma, the Imperishable abiding evenly  in all perishable beings, animate and inanimate as well.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३-२९॥

Those, who can perceive God abiding uniformly everywhere without any distinction, do not debase themselves even in their own thoughts and thus attain the supreme state (of Union with Brahma).

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३-३०॥

Only those truly see who can perceive that all actions are performed by material nature, while the consciousness (soul, kshetragya) actually does nothing.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter-13 (Shlok 21-25)

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३-२१॥

An event, action and instruments as agent are managed by Nature (prakriti) while experience of emotion associated with event like happiness and sorrow is played upon consciousness (purush).

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३-२२॥

The Consciousness in association with the Nature comes to experience the objects and events born out of attributes [sattva(purity) , rajas (dynamism), tamas(inertia)]of nature. Future womb for the soul to be born again is decided on the basis of such  association.

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२३॥

The Absolute God dwelling in the body as the purush is same supreme consciousness that is spoken of as the witness, the guide, the sustainer and the experiencer.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३-२४॥

One who understands this mechanism of purush (consciousness), prakriti (nature) along with the attributes of nature ( sattva, rajas and tamas) is liberated from cycles of birth and death despite discharging duties assigned  present moments.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ १३-२५॥

Some seekers behold the Self by meditating on self through intellect (direct perception), others realise It through knowledge while still others attain It through performance of action.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter-13 (Shlok 16-20)

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३-१६॥

It is outside and within all beings, whether moving or unmoving. It is subtle and beyond human comprehension. It is closest to us but remains out of reach.

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३-१७॥

Ultimate object worth knowing, It is undifferentiated yet appears as many as It abides in all beings. It also destroys, sustains, nurturers and  creates all being.

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३-१८॥

It is the radiance of all lights still it is the absolute darkness (unmanifest). Abiding specifically in heart of all, It is knowledge, object of knowledge and process of knowing at the same time.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३-१९॥

So it is all about field of activity, knowledge and the object of knowledge in nutshell. My devotees attain Me by knowing this as real fact.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३-२०॥

Know that Prakriti and Purush,  both as ever-existent and also know for sure that the modifications and attributes of material existence arise from Prakriti.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter -13 (Shlok 11-15)

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-११॥

Dwelling in secluded and holy places, exclusively engaged in undistracted devotion to Me and finding no enjoyment in company of materialistic people.

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३-१२॥

Consistently self aware and with Self Realisation as the goal of acquiring spiritual knowledge. This and aforesaid descriptions are the signs of knowledge or sacred wisdom, all else is ignorance.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३-१३॥

I shall tell you in detail all that is worth knowing and having known that one can attain immortality. This eternal and ever existent state is stated to be beyond being (sat: that is ) and not being (asat : that is not) and is subordinate to Brahma (Me).

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३-१४॥

Everywhere are Its hands and feet, eyes, heads, and faces. Its ears too are in all the directions as It abides in  whole universe.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३-१५॥

Perceiving all sense-objects, It  has no need of organs for perception. It sustains everything but is not attached to anything. Enjoying all material attributes of Nature It is beyond domain of attributes.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter-13 (Shlok 6-10)

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ १३-६॥

The field of activity consists of the five great elements, the ego, the intellect, the unmanifest primordial matter (earth, water, fire, space, air), ten organs of perception and action (five each), one mind and five objects of senses (sound, touch, colour, taste, smell). 

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३-७॥

Craving and aversion, happiness and misery, the physical body, consciousness, and the resolve—all these factors constitute field and factors of its modification, as put succinctly.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-८॥

( ShriKrishna now enumerates signs of spiritual knowledge of Khetrajna ; knower of the field)

Absence of ego and hypocrisy, non violence, forbearance, fairness in thought, speech and action, respect for teachers, cleanliness, steadfastness and mastery over body, mind and senses.

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-९॥

Disinterest in objects of enjoyments, non- attachment, no egoism and a perceptive understanding of misery involved in vicious mechanism of birth, death, old age & sickness.

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-१०॥

Disinclination to harbour emotions of myself and mine in relation to wife, children and property etc and a consistent mental equanimity in times of pleasure or pain.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter-13 (Shlok 1-5)

अर्जुन उवाच ।

Arjun asks;

प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३-१॥

I wish to understand the mystery of   prakṛiti  & puruṣh, and of kṣhetra ( field) and kṣhetrajña (knower of the field)? I also wish to know what is true knowledge, and what is the object of this knowledge?

श्रीभगवानुवाच ।

Shri Krishna speaks;

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३-२॥

This body as a field of activity is termed as kṣhetra (the field of activities), and the knower of this body is called kṣhetrajña  by the discerning sages who know the truth about both.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३-३॥

I am also the knower of all the individual fields of activity. In my view the understanding of distinction between the body (the field of activities), and the soul (knower of the field) is true knowledge.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे श‍ृणु ॥ १३-४॥

Listen carefully while  I explain to you about the field, its nature, the modifications that it goes through,  cause of its being and its effect. I shall also tell you about the knower of the field, its authority and implications as well.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३-५॥

Great sages have often sung the truth about their distinction in different hymns. It has been stated in various Vedic aphorisms  and has been logically expounded in the Brahma Sūtras.

(Shrimadbhagvadgita continues in Thirteenth Chapter)

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Chapter -12 (Shlok 16-20)

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १२-१६॥

The devotee who is indifferent to material gain, externally and internally pure, skillful, impartial, free from sense of doer-ship in all personal undertakings and has moved past all distractions, is very dear to Me.

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १२-१७॥

One who neither rejoices nor despairs,  neither laments  nor hankers after gain, does not identifies anything as good or evil and has true devotion is very dear to Me.

समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ १२-१८॥

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १२-१९॥

Such person of devotion who is alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, is dissociated from all contrary associations; who takes praise and reproach alike, who is given to silent contemplation, content with whatever comes naturally, has steadfast intellect without giving a thought to the place of residence, is  very dear to Me.

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ १२-२०॥

However, exceedingly dear to Me are those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal.

(Shrimadbhagvadgita shall continue in Thirteenth Chapter)

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Chapter -12 (Shlok 11-15)

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥ १२-११॥

If you are unable to even dedicate all your action to Me in devotion, then try keeping your mind in control, be centered in the self and give up the fruits of your actions. I I12-11 II

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते । ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२-१२॥

Better than mindless, mechanical spiritual practice is knowledge; better than knowledge is meditation. Even superior to meditation is relinquishment of interest in the fruits of actions, for peace immediately follows such renunciation. II 12 II

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥ १२-१३॥

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥ १२-१४॥

Those devotees are very dear to Me who are free from malice toward all living beings, are friendly, and compassionate, are free from attachment to I and mine, equipoised in happiness and distress, ever-forgiving., ever-contented, steadily united with Me in devotion, self-controlled, firm in conviction and dedicated to Me in mind and intellect. II12-13.14 II

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १२-१५॥

The devotee who neither shies away from people nor let them shrink away, who remains even minded in pleasure and pain, fear and anxiety, is also  very dear to Me. II 15 II

(Shrimadbhagvadgita continues in Twelfth Chapter)

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Chapter -12 (Shlok 6-10)

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२-६॥

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२-७॥

But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion  are swiftly delivered from the ocean of birth and death, for their consciousness is united with Me.

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥ १२-८॥

Let your mind be engaged with Me alone and intellect be surrendered to Me. There should not be any doubt that this way you will always subsist in Me.

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥ १२-९॥

If your mind can not remain steadily fixed in Me then you can attain Me through repeated practice of yog. 

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ १२-१०॥

If you can not even measure up to such practices then just try to work for Me. Thus dedicating all actions as devotional service to Me, you shall achieve the stage of perfection.

(Shrimadbhagvadgita continues in Twelfth Chapter)

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Chapter -12 (Shlok 1-5)

अर्जुन उवाच ।

Arjun askss;

एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥ १२-१॥

Whom do You consider most worthy of union;  those whom you have just described as  steadfastly devoted to Your personal form or those who worship the Imperishable Unmanifest Brahman?

श्रीभगवानुवाच ।

Shri Krishna replies;

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेताः ते मे युक्ततमा मताः ॥ १२-२॥

Those whose minds are centered on Me and who are consistently devoted to Me with steadfast faith are considered to be the best of yogis.

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ॥ १२-३॥

सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ १२-४॥

But those who worship the formless aspect of the Absolute Truth that is imperishable,  indefinable, unmanifest, all-pervading, transcendental, unchanging, eternal, immoveable and are constantly engaged in the action for welfare of all beings even-mindedly in all times & place with their senses consistently restrained are also united with Me.

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ १२-५॥

Path is strenuous and full of trials for those who pursue the Unmanifest Absolute Reality and seek Eternal union with Brahma because relating to Formless and Timeless Transcendence is exceedingly difficult for embodied beings.

(Shrimadbhagvadgita continues in Twelfth Chapter)

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Chapter- 11 (Shlok 51-55)

अर्जुन उवाच ।

Arjun says;

दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन । इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११-५१॥

Seeing your gentle human form, I have regained my composure and am restored to my normal self.

श्रीभगवानुवाच ।

Shri Krishna speaks

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम । देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११-५२॥

This form of mine that you have just beheld is exceedingly difficult to perceive. Even the celestial gods are eager to see it. 

नाहं वेदैर्न तपसा न दानेन न चेज्यया । शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ११-५३॥

Neither by the study of the Vedas, nor by penance, charity, or fire sacrifices, can I be seen as you have seen Me.

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥ ११-५४॥

Though I can be glimpsed as I had been standing before you through unalloyed devotion alone and then it could be possible to be united with Me.

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११-५५॥

Those  devotees who perform all their duties for My sake, who depend upon Me and are devoted to Me, who are free from attachment and are without malice toward all beings finally come to Me.

(Shrimadbhagvadgita will continue in Twelfth Chapter) 

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Chapter-11 (Shlok 46-50)

किरीटिनं गदिनं चक्रहस्तं इच्छामि त्वां द्रष्टुमहं तथैव । तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते ॥ ११-४६॥

O Thousand-armed one, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown (in form of Vishnu).

श्रीभगवानुवाच ।

Shri Krishna speaks;

मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात् । तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ११-४७॥

As I am pleased with you, I allowed you to have vision of my resplendent, limitless and primeval cosmic form through My power of Yog. No one before you has ever seen it.

न वेदयज्ञाध्ययनैर्न दानै- र्न च क्रियाभिर्न तपोभिरुग्रैः । एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ११-४८॥

None of the mortal can ever see what you have seen just,  be it  through study of the Vedas, by the performance of sacrifice, rituals, charity or even by practicing severe austerities.

मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम् । व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य ॥ ११-४९॥

You should neither feel scared nor puzzled by this terrifying form of mine. Let all the fear vanish and be ready to behold me once again in form of your personal deity with a cheerful heart.

सञ्जय उवाच ।

Sanjai narrates;

इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः । आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११-५०॥

Having spoken thus, the compassionate son of Vasudev displayed his personal (four-armed) form again. Then, he further consoled the frightened Arjun by assuming his gentle human form.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter -11 (Shlok 41-45)

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥ ११-४१॥ यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु । एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥ ११-४२॥

Thinking of You as my friend, I presumptuously addressed You many a time as, “O Krishna,” “O Yadav,” “O my dear mate.” Ignorant of Your majesty and unduly in affection and jest if I have been disrespectful while playing, resting, sitting, eating, when alone, or before others—for all that I crave forgiveness.

पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११-४३॥

You being the Father of the entire universe, of all moving and non-moving beings. You are the supreme spiritual master and object of worship. None is equal to You in all the three worlds and no one can  possibly be greater to You, O possessor of incomparable power?

तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम् । पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् ॥ ११-४४॥

Therefore, O adorable Lord, bowing deeply and prostrating before you, I implore you for Your kind grace. As a father tolerates his son, a friend forgives his friend, and a lover pardons the beloved, please forgive me for my offences.

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे । तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास ॥ ११-४५॥

Having seen your universal Form that I never saw before, I feel greatly rejoiced but still my mind trembles with fear. Please have mercy on me and again show me your pleasant form, O God of gods, O abode of the universe.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11 (Shlok 36-40)

अर्जुन उवाच ।

Arjun continues his ovation;

स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च । रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥ ११-३६॥

O Master of the senses, it is but apt that the universe rejoices in your praise and is enamored by You. Demons flee fearfully from You in all directions and the hosts of perfected saints bow to You.

कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे । अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् ॥ ११-३७॥

O Great one, You are even greater than Prajapati Brahma, the first creator, why should they not bow to you? O limitless One, O Lord of the celestial beings, O Refuge of the universe, You are the imperishable reality behind both the manifest and the non-manifest and beyond that too; the indestructible Brahma.

त्वमादिदेवः पुरुषः पुराण- स्त्वमस्य विश्वस्य परं निधानम् । वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ११-३८॥

You are the primeval God and the original Divine Personality and whole universe abide in You. You are both the knower and the knowable ; You are the Supreme Abode. You alone pervade the entire universe through infinite forms.

वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च । नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते ॥ ११-३९॥

You are Vāyu (the god of wind), Yamraj (the god of death), Agni (the god of fire), Varuṇ (the god of water), and Chandra (the moon-God). You are the creator Brahma, and the progenitor of all beings. I offer my salutations unto you a thousand times, again and yet again!

नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व । अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः ॥ ११-४०॥

O Lord of infinite power, my salutations to You from all sides, indeed from all directions ! You possess infinite valor and might and pervade everything, and thus, You are everything.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11( Shlok 31-35)

आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद । विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् ॥ ११-३१॥

Tell me who you are with a form so scary. O God of gods, I bow before you; kindly have mercy on me. You, the Primeval Being, I wish to know who you are because I know not anything about your nature and intent.

श्रीभगवानुवाच ।

The Primeval Being Speaks

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः । ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ ११-३२॥

I am mighty Time, that comes forth to annihilate the worlds. I am out to exterminate these people. Even without your participation, the warriors arrayed in the opposing army shall perish.

तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ ११-३३॥

Therefore, arise and take credit of conquering your foes to enjoy prosperous kingship. These warriors already stand slain by me, and you are just an instrument.

द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् । मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥ ११-३४॥

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors stand killed in my dimension. So slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

सञ्जय उवाच ।

Sanjai says

एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी । नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ॥ ११-३५॥

Hearing these words of Keshav, Arjun trembled with dread. Overwhelmed with fear and palms folded in obeisance  he bowed before Shree Krishna and spoke in a faltering voice,.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11( Shlok 26-30)

अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः । भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ ११-२६॥

वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि । केचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ ११-२७॥

I see all the sons of Dhritarashtra, along with the host of their allied kings, including Bheeshma, Dronacharya, Karn along with the chief warriors of our side too, rushing headlong into your fearsome mouths. I see some of them stuck in the gaps  between your horrific teeth while their heads are getting crushed between them.

यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति । तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ ११-२८॥

Just as many of the rivers flow rapidly into the ocean, all these great warriors are rushing towards your blazing mouths. 

यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय विशन्ति लोका- स्तवापि वक्त्राणि समृद्धवेगाः ॥ ११-२९॥

As moths rush with great speed into the fire to their extinction, so are all these armies entering with great speed into your mouths to meet their doom.

लेलिह्यसे ग्रसमानः समन्ताल्- लोकान्समग्रान्वदनैर्ज्वलद्भिः । तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ११-३०॥

The mouths of your frightening Form are devouring all these people from all sides and you are licking your lips. Your terrifying radiance is swallowing the whole universe in the fierce glow and getting it scorched.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11 (Shlok 21-25)

अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति ।

स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥ ११-२१॥

All the celestial gods are  entering into you. Some are terrified while others are in awe, some are praising You with folded hands. The great sages and perfected beings are extolling You with auspicious hymns and profuse prayers.

रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।

गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ ११-२२॥

The Rudras, Adityas, Vasus, Sadhyas, Vishvadevas, Ashwini Kumars, Maruts, ancestors, Gandharvas, Yakshas, Asuras, and Siddhas are all beholding You in wonder.

रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् ।

बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ ११-२३॥

O mighty Lord, Your stupendous and colossally dreadful form with its many mouths, eyes, arms, thighs, legs, stomachs, and gnawing teeth, all the worlds are terror-stricken and so am I.

नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् ।

दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ ११-२४॥

O Sustainer of the worlds, seeing your expansive Form touching the sky, effulgent in many colors, with mouths wide open and enormous blazing eyes, my heart is frightened and  I have lost all courage and peace of mind.

दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि ।

दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ ११-२५॥

Having seen your many frightening mouths with horrible teeth, resembling the raging fire at the time of annihilation, I am disoriented and have forgotten where I am and do not know where to go. O Lord of lords, You are the refuge of the universe; please have mercy on me.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter -11 (Shlok 16-20)

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् । नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ॥ ११-१६॥

I see your infinite form expanded in every direction, with countless arms, stomachs, faces, and eyes. O Lord of the universe, whose form is the universe itself, I do not see any beginning, middle or end of this form.

किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतो दीप्तिमन्तम् । पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद् दीप्तानलार्कद्युतिमप्रमेयम् ॥ ११-१७॥

I see your form, adorned with a crown, and armed with weapons like the mace and disc, shining everywhere as the abode of splendor. It is hard to look upon you in the blazing fire of your effulgence, which is radiating like the sun in all directions.

त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् । त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ ११-१८॥

I recognize You as the supreme imperishable Being, the ultimate truth to be known through the scriptures. You are the abode of all creation; You are the eternal protector of  the eternal Law and You are the everlasting Supreme Divine Persona.

अनादिमध्यान्तमनन्तवीर्य- मनन्तबाहुं शशिसूर्यनेत्रम् । पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥ ११-१९॥

You are beyond the beginning, middle or end;  Your power is beyond measures. Your arms are infinite; the sun and the moon are like your eyes, and fire is like your mouth. I see You warming the entire creation by your radiance.

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥ ११-२०॥

The space between heaven and earth and all the directions are pervaded by You alone. Seeing your wondrous and terrible form, I see the three worlds trembling in fear, O Greatest of all beings.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11 (Shlok 11-15)

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् । सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११-११॥

That Presence had many ethereal garlands on the body and was anointed with many sweet-smelling heavenly fragrances. It was revealed as the wonderful and infinite Lord whose face is everywhere. (Sanjai continues to narrate).

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता । यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ ११-१२॥

Were a thousand suns to blaze forth together in the sky, they would have failed to match the splendor of that Divine Effulgence.

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११-१३॥

There Arjun could behold the totality of the entire universe concerted and concentrated at one place i.e. in that body of the Supreme Lord.

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ ११-१४॥

Then, Arjun, full of wonderous awe in mind and goosebumps on skin, bowed down with folded hands before the Lord and addressed Him thus.

अर्जुन उवाच ।

He uttered;

पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान् । ब्रह्माणमीशं कमलासनस्थ- मृषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११-१५॥

O Lord, I behold within Your body all the gods and hosts of different beings. I see prajapati Brahma seated on the lotus flower; I see Shiv, all the sages, and the celestial serpents. 

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11 (Shlok 6-11)

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११-६॥

You can behold in Me, the (twelve) sons of Aditi, the (eight) Vasus, the (eleven) Rudras, the (twin) Ashwini Kumars, as well as the (forty-nine) Maruts and many more forms never revealed before.

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥ ११-७॥

The entire universe, with all animate and inanimate objects can be seen ensembled together in Me. You can observe whatever else you wish to see, within this Form.

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा । दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ११-८॥

But this cosmic form can not be perceived through mortal vision, therefore, I grant you divine perception to behold my Unified Majesty

सञ्जय उवाच ।

Sanjai narrates;

एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः । दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११-९॥

Having said so Shri Krishna- the Supreme Lord of Yog, appears in His complete Divine Splendour.

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् । अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११-१०॥

In that cosmic form, Arjun saw a wonderous persona with innumerable faces and eyes, adorning  celestial ornaments and wielding uncountable divine weaponry.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-11 (Shlok 1-5)

अर्जुन उवाच ।

Arjun says;

मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् । यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११-१॥

As the supremely confidential spiritual knowledge has been revealed to me out of Your compassion towards me, my illusion is now dispelled.

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ ११-२॥

I have heard from You in detail about the appearance and dissolution of all beings  and also about Your eternal majesty.

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११-३॥

You are precisely what You declare Yourself to be. Now I desire to see Your divine cosmic form.

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो । योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११-४॥

Kindly reveal that imperishable cosmic form, the Supreme of mystic powers, to me if you think that it is within my capacity to behold.

श्रीभगवानुवाच ।

Shri Krishna states;

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११-५॥

Behold, O Parth, My manifold divinity through hundreds and thousands of wonderful forms in various shapes, sizes  and colors.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter-10 (Shlok 36-42)

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०-३६॥

I am the gambling amidst deceitful practices while being splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०-३७॥

Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjun. Know me to be Ved Vyas amongst the sages and Shukracharya amongst the great thinkers.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०-३८॥

I am just punishment amongst means to maintain order and am the propriety of those who seek conquer. Of secrets I am silence, and in the wise I am the wisdom.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०-३९॥

I am the seed that germinates into all life forms and therefore no creature moving or unmoving can exist in My absence.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप । एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०-४०॥

There is no end to My manifestations and what I have told you is but a mere glimpse of My splendour.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ १०-४१॥

Whatever you see as beautiful, glorious or powerful can be traced back to a spark of My glory.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०-४२॥

What purpose it may serve to have all this information? Enough for you to know that I pervade in and sustain this entire creation by a fraction of My yogic power.

(Shrimadbhagvadgita continues in Eleventh Chapter)

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Chapter- 10 (Shlok 31-35)

पवनः पवतामस्मि रामः शस्त्रभृतामहम् । झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०-३१॥

Amongst purifiers I am the wind, and amongst wielders of weapons I am Ram. Of water creatures I am the crocodile, and of flowing rivers I am the Ganges.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०-३२॥

Know me to be the beginning, middle, and end of all creation. Amongst sciences I am metaphysics and amidst debates I am the logical conclusion.

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०-३३॥

I am the first alphabet (A) amongst all letters; I am the dual word in grammatical compounds. I am the undiminished Time, and amongst creators I am the creator of this world.

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०-३४॥

I am the Death, the end of  all that is and I am the origin of all that is yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, forbearance and forgiveness.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ १०-३५॥

Amongst the hymns in the Sāma Veda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the successive months of the calendar I am Margsheersh( Nov-Dec approx)  and of seasons I am the spring. 

(Shrimadbhagvadgita continues in Tenth Chapter)

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Chapter-10 (Shloka 26-30)

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०-२६॥

I am the peepul tree (sacred fig tree) amongst trees and Narad amongst celestial sages. Amongst the celestial minstrels I am Chitrarath, and amongst the accomplished I am Sage Kapil.

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०-२७॥

Know me to be Ucchaihshrava amongst horses , and Airavata amongst elephants both begotten from the churning of the ocean of nectar. And amongst humans I am the King.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०-२८॥

I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of desire amongst causes for procreation and Vasuki amongst serpents.

अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०-२९॥

I am Sheshnaag amongst the snakes and Varun, the water god  amongst aquatics. Amongst the departed ancestors I am Aryama ( one of the earliest Hindu deities) and  amongst dispensers of law, the lord of death.

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०-३०॥

 Amongst all that governs know Me as the Time while I remain the lion amongst animals  and eagle amongst the birds.

(Shrimadbhagvadgita continues in Tenth Chapter)

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Cjapter-10 (Shlok 21-25)

ShriKrishna delineates that His Godhood is the perfection in each class of beings and things..

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् । मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०-२१॥

Amongst the twelve sons of Aditi I am Vishnu; amongst the sources of radiance, I am the sun. Know me to be Marichi amongst the Maruts, and the moon amongst the luminous bodies of  night sky.

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०-२२॥

I am the Sāma Veda amongst the Vedas, and Indra amongst the celestial gods. I am the mind amongst senses and within the living beings I am consciousness.

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०-२३॥

Know that I am Shankar among Rudras;  Kuber among yakshas. Agni amongst the Vasus and Meru amongst the mountains.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०-२४॥

I am Brihaspati among priests; Kartikeya among warriors; and the ocean among all waterbodies.

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०-२५॥

I am Bhrigu amongst the great seers, Onkaar amongst the sounds. I am the mantra japa amongst all spiritual practices and am the Himalaya amongst unmoving bodies of earth.

(Shrimadbhagvadgita continues in Tenth Chapter)

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Chapter-19 (Shlok 16-20)

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः । याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०-१६॥

Only You can enlighten about Your own divine glory through which only You pervade the whole world.

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०-१७॥

How may I know you and remain constantly connected with You and in what forms should I think of You? 

विस्तरेणात्मनो योगं विभूतिं च जनार्दन । भूयः कथय तृप्तिर्हि श‍ृण्वतो नास्ति मेऽमृतम् ॥ १०-१८॥

Pray tell me once again in detail about yog, your divine glories and manifestations. I shall never have enough of elixir of Your words

श्रीभगवानुवाच ।

Shri Krishna speaks;

हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः । प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०-१९॥

 I shall now broadly touch upon my divine glories for you because the details are endless.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः । अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०-२०॥

I reside in and am abode of all living entities so I alone am their beginning, middle and the end.

 (Shrimagbhagvadgita continues in Tenth Chapter)