अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते
arjuna uvāca
kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama|
adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate||
Arjuna said: Krsna, what is that Brahma 4 Absolute), what is Adhyatma (Spirit), and i what is Karma (Action)? What is called: Adhibhuta(Matter) and what is termed as Adhidaiva (divine intelligence)? (l) ( oY BISA Se iis
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः
adhiyajñaḥ kathaṃ ko'tra dehe'sminmadhusūdana|
prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ||
Krsna, who is Adhiyajfia here and how does he dwell in the body? And how are You to be realized at the time of death by those of steadfast mind
श्री भगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः
śrī bhagavānuvāca
akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate|
bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ||
Sri. Bhagavan said: The supreme Indestructible is Brahma; one’s own self (the individual soul) is called Adhyatma; and the 3 of spirits (Visarga), which brings forth the existence of beings, is called Karma (ie Action
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्
अधियज्ञोऽहमेवात्र देहे देहभृतां वर
adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam|
adhiyajño'hamevātra dehe dehabhṛtāṃ vara||
All perishable objects are Adhibhuta; the) shining Purusa (Brahma) is Adhidaiva; and / in this body I Myself, dwelling as the inner AG witness, am Adhiyajna, O Arjuna! (4) i
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः
antakāle ca māmeva smaranmuktvā kalevaram|
yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ||
He who departs from the body, thinking of Me alone even at the time of death, attains My state: there is no doubt about it.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्
तं तमेवैति कौन्तेय सदा तद्भावभावितः
yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram|
taṃ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ||
Arjuna, thinking of whatever entity one leaves the body at the time of death, that and that alone one attains, being ever absorbed in its thought.
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्
tasmātsarveṣu kāleṣu māmanusmara yudhya ca|
mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayam||
Therefore, Arjuna, think of Me at all times: and fight. With mind and reason thus set on: Me, You will doubtless come to Me
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्
abhyāsayogayuktena cetasā nānyagāminā|
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan||
Arjuna, he who with his mind disciplined v through Yoga in the form of practice of meditation N and thinking of nothing else, is constantly 6 engaged in contemplation of God attains the vz supremely effulgent divine Purusa (God).(8) Z
कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्यः
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमसः परस्तात्
kaviṃ purāṇamanuśāsitāra
maṇoraṇīyāṃsamanusmaredyaḥ|
sarvasya dhātāramacintyarūpa
mādityavarṇaṃ tamasaḥ parastāt||
He who contemplates on the all-wise, ageless Being, the Ruler of all, subtler than the » subtle, the universal sustainer, possessing a j Form beyond human conception, refulgent like the sun and far beyond the darkness of ignorance
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम्
prayāṇakāle manasā'calena
bhaktyā yukto yogabalena caiva|
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyam||
Having by the power of Yoga firmly held Ni the life-breath in the space between the two i eyebrows even at the time of death, and the contemplating on God with a steadfast mind, W full of devotion, he reaches verily that supreme a divine Purusa (God
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये
yadakṣaraṃ vedavido vadanti
viśanti yadyatayo vītarāgāḥ|
yadicchanto brahmacaryaṃ caranti
tatte padaṃ saṃgraheṇa pravakṣye||
I shall tell you briefly about that supreme Sy goal (viz., God who is an embodiment of Truth, Knowledge and Bliss), which the knowers of a the Veda term as the Indestructible; which: striving recluses free from passion enter, and f G which the celibates 5 Brahmacarya
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca|
mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām||
Having closed all the doors of the senses and firmly holding the mind in the cavity of the heart, and then fixing the life-breath in Z the head, and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs uttering the one e indestructible Brahma, Om, and dwelling on Me in My absolute aspect, reaches thesupreme
verses 12–13
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्
यः प्रयाति त्यजन्देहं स याति परमां गतिम्
omityekākṣaraṃ brahma vyāharanmāmanusmaran|
yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim||
Having closed all the doors of the senses and firmly holding the mind in the cavity of the heart, and then fixing the life-breath in Z the head, and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs uttering the one e indestructible Brahma, Om, and dwelling on Me in My absolute aspect, reaches thesupreme
verses 12–13
अनन्यचेताः सततं यो मां स्मरति नित्यशः
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः
ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ|
tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ||
Arjuna, whosoever always and constantly 2 thinks of Me with undivided mind, to that ( Yogi ever absorbed in Me I am easily attainable. (4) Sj
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः
māmupetya punarjanma duḥkhālayamaśāśvatam|
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ||
Great souls, who have attained the highest perfection, having come to Me, are no more subjected to rebirth, which is the abode of sorrow, and transient by nature.
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते
ābrahmabhuvanāllokāḥ punarāvartino'rjuna|
māmupetya tu kaunteya punarjanma na vidyate||
Great souls, who have attained the highest K perfection, having come to Me, are no more subjected to rebirth, which is the abode of 3 sorrow, and transient by nature
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः
sahasrayugaparyantamaharyadbrahmaṇo viduḥ|
rātriṃ yugasahasrāntāṃ te'horātravido janāḥ||
Those Yogis who know from realization Brahma’s day as covering a thousand Mahayugas know the reality about time. (i7) X
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके
avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame|
rātryāgame pralīyante tatraivāvyaktasaṃjñake||
All embodied beings emanate from the Unmanifest (i.e., Brahma's subtle body) at the coming of the cosmic day; at the cosmic nightfall they merge into the same subtle body of Brahma, known as the Unmanifest.
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate|
rātryāgame'vaśaḥ pārtha prabhavatyaharāgame||
Arjuna, this multitude of beings, being born again and again, is dissolved under compulsion (i of its nature at the coming of the cosmic ¥ night, and rises again at the commencement t of the cosmic day
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति
parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ|
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati||
Far beyond even this Unmanifest, there is yetanother unmanifest Existence, that Supreme Divine Person, who doesnot perisheventhough all beings perish
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम
avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim|
yaṃ prāpya na nivartante taddhāma paramaṃ mama||
The same Unmanifest which has been spoken of as the Indestructible is also called the supreme Goal; that again is My supreme Abode,. attaining which they return not to this mortal world
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā|
yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam||
Arjuna, that eternal unmanifest supreme Purusa in whom all beings reside, and by 7 whom all this is pervaded, is attainable only: through exclusive Devotion
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ
yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ|
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha||
Arjuna, I shall now tell you the time (path) departing when Yogis do not return, and also the time (path) departing when they do return.
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः
agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam|
tatra prayātā gacchanti brahma brahmavido janāḥ||
Ofthetwo paths) the oneisthatwhichare stationed the all-effulgent fire-god and the deities presiding over daylight, the bright course of the sun respectively; proceeding along it after death Yogis, who have known Brahma, being successively led by the above gods, finally reach Brahma
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam|
tatra cāndramasaṃ jyotiryogī prāpya nivartate||
The other path is that wherein are stationed the gods presiding over smoke, night, the dark fortnight, and the six months of the RR southward course of the sun; the Yogi (devoted to action with an interested motive) taking to this path after death is led by the above gods one after another, and attaining the lustre of the moon (and enjoying the fruit of this meritorious deeds in heaven) returns to this mortal world
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते
एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः
śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate|
ekayā yātyanāvṛttimanyayā''vartate punaḥ||
For these two paths of the world, the bright ¢ and the dark, are considered to be eternal Proceeding by one of them, one reaches the supreme state from which there is no return; 72 and proceeding by the other, one returns to. ( the mortal world, i.e., becomes subject to birth and death once more. (26) ie
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन
naite sṛtī pārtha jānanyogī muhyati kaścana|
tasmātsarveṣu kāleṣu yogayukto bhavārjuna||
Knowing thus the secret these two paths, Oson of Kunti, no Yogi getsdeluded. Therefore Arjuna, at all times be steadfastin Yogainthe form of equanimity (i.e., strive constantly fo My realization
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yatpuṇyaphalaṃ pradiṣṭam|
atyeti tatsarvamidaṃ viditvā
yogī paraṃ sthānamupaiti cādyam||
The Yogi, realizing this profound truth, doubtless transcends all the rewards, ascribed « in the scriptures to the study of the Vedas,as well as to the performance of sacrifices austerities and charities, and attains the beginningless supreme state