भगवद्गीता
bhagavad-gītā
-
chapter-8
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अर्जुन उवाच ।
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥१॥
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥१॥
1. arjuna uvāca ,
kiṁ tadbrahma kimadhyātmaṁ kiṁ karma puruṣottama ,
adhibhūtaṁ ca kiṁ proktamadhidaivaṁ kimucyate.
kiṁ tadbrahma kimadhyātmaṁ kiṁ karma puruṣottama ,
adhibhūtaṁ ca kiṁ proktamadhidaivaṁ kimucyate.
1.
arjuna uvāca kim tat brahma kim adhyātmaṃ kim karma
puruṣottama adhibhūtaṃ ca kim proktam adhidaivaṃ kim ucyate
puruṣottama adhibhūtaṃ ca kim proktam adhidaivaṃ kim ucyate
1.
arjuna uvāca puruṣottama tat brahma kim adhyātmaṃ kim
karma kim adhibhūtaṃ ca kim proktam adhidaivaṃ kim ucyate
karma kim adhibhūtaṃ ca kim proktam adhidaivaṃ kim ucyate
1.
Arjuna said: "O supreme person (puruṣottama), what is that Brahman? What is the individual self (adhyātma)? What is action (karma)? What is declared to be the material manifestation (adhibhūta)? And what is called the divine manifestation (adhidaiva)?"
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥२॥
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥२॥
2. adhiyajñaḥ kathaṁ ko'tra dehe'sminmadhusūdana ,
prayāṇakāle ca kathaṁ jñeyo'si niyatātmabhiḥ.
prayāṇakāle ca kathaṁ jñeyo'si niyatātmabhiḥ.
2.
adhiyajñaḥ kathaṃ kaḥ atra dehe asmin madhusūdana
prayāṇakāle ca kathaṃ jñeyaḥ asi niyatātmabhiḥ
prayāṇakāle ca kathaṃ jñeyaḥ asi niyatātmabhiḥ
2.
madhusūdana adhiyajñaḥ atra asmin dehe kathaṃ
ca prayāṇakāle niyatātmabhiḥ kathaṃ jñeyaḥ asi
ca prayāṇakāle niyatātmabhiḥ kathaṃ jñeyaḥ asi
2.
"O slayer of Madhu (madhusūdana), how is the Lord of sacrifice (adhiyajña) present here in this body? And how, at the time of departure (prayāṇakāla), are You to be known by those whose minds are steadfast (niyatātman)?"
श्रीभगवानुवाच ।
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥३॥
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥३॥
3. śrībhagavānuvāca ,
akṣaraṁ brahma paramaṁ svabhāvo'dhyātmamucyate ,
bhūtabhāvodbhavakaro visargaḥ karmasaṁjñitaḥ.
akṣaraṁ brahma paramaṁ svabhāvo'dhyātmamucyate ,
bhūtabhāvodbhavakaro visargaḥ karmasaṁjñitaḥ.
3.
śrībhagavān uvāca akṣaram brahma paramam svabhāvaḥ adhyātmaṃ
ucyate bhūtabhāvodbhavakaraḥ visargaḥ karmasaṃjñitaḥ
ucyate bhūtabhāvodbhavakaraḥ visargaḥ karmasaṃjñitaḥ
3.
śrībhagavān uvāca akṣaram paramam brahma svabhāvaḥ adhyātmaṃ
ucyate bhūtabhāvodbhavakaraḥ visargaḥ karmasaṃjñitaḥ
ucyate bhūtabhāvodbhavakaraḥ visargaḥ karmasaṃjñitaḥ
3.
The Blessed Lord said: "The imperishable (akṣara) is the supreme Brahman; its own intrinsic nature (svabhāva) is called the individual self (adhyātma). The creative offering (visarga) that brings forth the existence of beings is termed action (karma)."
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥४॥
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥४॥
4. adhibhūtaṁ kṣaro bhāvaḥ puruṣaścādhidaivatam ,
adhiyajño'hamevātra dehe dehabhṛtāṁ vara.
adhiyajño'hamevātra dehe dehabhṛtāṁ vara.
4.
adhibhūtaṃ kṣaraḥ bhāvaḥ puruṣaḥ ca adhidaivatam
adhiyajñaḥ aham eva atra dehe dehabhṛtām vara
adhiyajñaḥ aham eva atra dehe dehabhṛtām vara
4.
adhibhūtaṃ kṣaraḥ bhāvaḥ puruṣaḥ ca adhidaivatam
dehabhṛtām vara atra dehe aham eva adhiyajñaḥ
dehabhṛtām vara atra dehe aham eva adhiyajñaḥ
4.
"The material manifestation (adhibhūta) is the perishable entity; the supreme cosmic person (puruṣa) is the divine manifestation (adhidaivatam). I Myself am the Lord of sacrifice (adhiyajña) here in this body, O best among the embodied (dehabhṛt)."
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥५॥
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥५॥
5. antakāle ca māmeva smaranmuktvā kalevaram ,
yaḥ prayāti sa madbhāvaṁ yāti nāstyatra saṁśayaḥ.
yaḥ prayāti sa madbhāvaṁ yāti nāstyatra saṁśayaḥ.
5.
antakāle ca mām eva smaran muktvā kalevaram yaḥ
prayāti saḥ madbhāvam yāti na asti atra saṃśayaḥ
prayāti saḥ madbhāvam yāti na asti atra saṃśayaḥ
5.
yaḥ antakāle ca mām eva smaran kalevaram muktvā
prayāti saḥ madbhāvam yāti atra saṃśayaḥ na asti
prayāti saḥ madbhāvam yāti atra saṃśayaḥ na asti
5.
And at the time of death, whoever departs, remembering Me alone and giving up the body, he attains My state (madbhāvam); there is no doubt about this.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥६॥
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥६॥
6. yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalevaram ,
taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ.
taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ.
6.
yam yam vā api smaran bhāvam tyajati ante kalevaram
tam tam eva eti kaunteya sadā tatbhāvabhāvitaḥ
tam tam eva eti kaunteya sadā tatbhāvabhāvitaḥ
6.
kaunteya ante yam yam vā api bhāvam smaran kalevaram
tyajati sadā tatbhāvabhāvitaḥ tam tam eva eti
tyajati sadā tatbhāvabhāvitaḥ tam tam eva eti
6.
O son of Kunti (Kaunteya), whatever state (bhāvam) one remembers when abandoning the body at the end, that very state he attains, being always imbued with that nature.
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥७॥
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥७॥
7. tasmātsarveṣu kāleṣu māmanusmara yudhya ca ,
mayyarpitamanobuddhirmāmevaiṣyasyasaṁśayaḥ.
mayyarpitamanobuddhirmāmevaiṣyasyasaṁśayaḥ.
7.
tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayi arpitamanobuddhiḥ mām eva eṣyasi asaṃśayaḥ
mayi arpitamanobuddhiḥ mām eva eṣyasi asaṃśayaḥ
7.
tasmāt sarveṣu kāleṣu mām anusmara ca yudhya
mayi arpitamanobuddhiḥ mām eva eṣyasi asaṃśayaḥ
mayi arpitamanobuddhiḥ mām eva eṣyasi asaṃśayaḥ
7.
Therefore, remember Me in all times and fight. With your mind and intellect dedicated to Me, you will certainly attain Me (mām).
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८॥
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८॥
8. abhyāsayogayuktena cetasā nānyagāminā ,
paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan.
paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan.
8.
abhyāsayogayuktena cetasā na anyagāminā
paramam puruṣam divyam yāti pārtha anucintayan
paramam puruṣam divyam yāti pārtha anucintayan
8.
pārtha abhyāsayogayuktena na anyagāminā cetasā
paramam divyam puruṣam anucintayan yāti
paramam divyam puruṣam anucintayan yāti
8.
O son of Pṛthā (Pārtha), one who meditates with a mind constantly engaged in the practice of yoga (abhyāsa-yoga) and not straying elsewhere, attains the supreme divine Person (puruṣa).
कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥९॥
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥९॥
9. kaviṁ purāṇamanuśāsitāra;maṇoraṇīyāṁsamanusmaredyaḥ ,
sarvasya dhātāramacintyarūpa;mādityavarṇaṁ tamasaḥ parastāt.
sarvasya dhātāramacintyarūpa;mādityavarṇaṁ tamasaḥ parastāt.
9.
kavim purāṇam anuśāsitāram aṇoḥ aṇīyāṃsam anusmaret yaḥ |
sarvasya dhātāram acintyarūpam ādityavarṇam tamasaḥ parastāt
sarvasya dhātāram acintyarūpam ādityavarṇam tamasaḥ parastāt
9.
yaḥ kavim purāṇam anuśāsitāram aṇoḥ aṇīyāṃsam sarvasya
dhātāram acintyarūpam ādityavarṇam tamasaḥ parastāt anusmaret
dhātāram acintyarūpam ādityavarṇam tamasaḥ parastāt anusmaret
9.
Whoever meditates on the omniscient, the most ancient, the ruler, the one who is subtler than the subtlest, the sustainer of all, whose form is inconceivable, who shines like the sun, and who is beyond darkness (tamas).
प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम् ॥१०॥
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम् ॥१०॥
10. prayāṇakāle manasācalena; bhaktyā yukto yogabalena caiva ,
bhruvormadhye prāṇamāveśya samya;ksa taṁ paraṁ puruṣamupaiti divyam.
bhruvormadhye prāṇamāveśya samya;ksa taṁ paraṁ puruṣamupaiti divyam.
10.
prayāṇakāle manasā acalena bhaktyā
yuktaḥ yogabalena ca eva | bhruvoḥ
madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam
yuktaḥ yogabalena ca eva | bhruvoḥ
madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam
10.
prayāṇakāle acalena manasā bhaktyā
ca eva yogabalena bhruvoḥ
madhye prāṇam samyak āveśya saḥ
tam param divyam puruṣam upaiti
ca eva yogabalena bhruvoḥ
madhye prāṇam samyak āveśya saḥ
tam param divyam puruṣam upaiti
10.
At the time of departure from the body, whoever, with an unwavering mind, filled with devotion (bhakti), and by the power of yoga, properly fixes the vital breath (prāṇa) between the eyebrows, that person attains the supreme, divine Cosmic Person (puruṣa).
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥११॥
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये ॥११॥
11. yadakṣaraṁ vedavido vadanti; viśanti yadyatayo vītarāgāḥ ,
yadicchanto brahmacaryaṁ caranti; tatte padaṁ saṁgraheṇa pravakṣye.
yadicchanto brahmacaryaṁ caranti; tatte padaṁ saṁgraheṇa pravakṣye.
11.
yat akṣaram vedavidaḥ vadanti
viśanti yat yatayaḥ vītarāgāḥ | yat
icchantaḥ brahmacaryam caranti
tat te padam saṃgraheṇa pravakṣye
viśanti yat yatayaḥ vītarāgāḥ | yat
icchantaḥ brahmacaryam caranti
tat te padam saṃgraheṇa pravakṣye
11.
yat akṣaram vedavidaḥ vadanti yat
vītarāgāḥ yatayaḥ viśanti yat
icchantaḥ brahmacaryam caranti
tat padam te saṃgraheṇa pravakṣye
vītarāgāḥ yatayaḥ viśanti yat
icchantaḥ brahmacaryam caranti
tat padam te saṃgraheṇa pravakṣye
11.
I will briefly explain to you that imperishable (akṣara) state or goal which the knowers of the Vedas declare, which ascetics (yati) freed from attachment (rāga) enter, and desiring which, they practice celibacy (brahmacarya).
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥१२॥
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥१२॥
12. sarvadvārāṇi saṁyamya mano hṛdi nirudhya ca ,
mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām.
mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām.
12.
sarvadvārāṇi saṃyamya manaḥ hṛdi nirudhya ca |
mūrdhni ādhāya ātmanaḥ prāṇam āsthitaḥ yogadhāraṇām
mūrdhni ādhāya ātmanaḥ prāṇam āsthitaḥ yogadhāraṇām
12.
sarvadvārāṇi saṃyamya ca manaḥ hṛdi nirudhya
ātmanaḥ prāṇam mūrdhni ādhāya yogadhāraṇām āsthitaḥ
ātmanaḥ prāṇam mūrdhni ādhāya yogadhāraṇām āsthitaḥ
12.
Having restrained all the sense-gates, and having confined the mind within the heart, having fixed one's own vital breath (prāṇa) at the crown of the head, and being steadfast in the practice of yoga (yogadhāraṇā)...
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥१३॥
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥१३॥
13. omityekākṣaraṁ brahma vyāharanmāmanusmaran ,
yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatim.
yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatim.
13.
om iti ekākṣaram brahma vyāharan mām anusmaran
yaḥ prayāti tyajan deham saḥ yāti paramām gatim
yaḥ prayāti tyajan deham saḥ yāti paramām gatim
13.
yaḥ om iti ekākṣaram brahma vyāharan mām anusmaran
deham tyajan prayāti saḥ paramām gatim yāti
deham tyajan prayāti saḥ paramām gatim yāti
13.
One who departs, abandoning the body, while uttering the single syllable (brahman) "Om" and remembering Me, attains the supreme destination.
अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥१४॥
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥१४॥
14. ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ ,
tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ.
tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ.
14.
ananуacetāḥ satatam yaḥ mām smarati nityaśaḥ
tasya aham sulabhaḥ pārtha nityayuktasya yoginaḥ
tasya aham sulabhaḥ pārtha nityayuktasya yoginaḥ
14.
pārtha yaḥ ananуacetāḥ satatam nityaśaḥ mām
smarati tasya nityayuktasya yoginaḥ aham sulabhaḥ
smarati tasya nityayuktasya yoginaḥ aham sulabhaḥ
14.
O Pārtha, I am easily attainable for that yogī (yoginaḥ) who, with an undivided mind (ananуacetāḥ), constantly and always remembers Me, and who is ever steadfast in his spiritual discipline (yoga).
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥१५॥
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥१५॥
15. māmupetya punarjanma duḥkhālayamaśāśvatam ,
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ.
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ.
15.
mām upetya punaḥ janma duḥkhālayam aśāśvatam na
āpnuvanti mahātmānaḥ saṃsiddhim paramām gatāḥ
āpnuvanti mahātmānaḥ saṃsiddhim paramām gatāḥ
15.
mahātmānaḥ mām upetya paramām saṃsiddhim gatāḥ
duḥkhālayam aśāśvatam punaḥ janma na āpnuvanti
duḥkhālayam aśāśvatam punaḥ janma na āpnuvanti
15.
Great souls (mahātmānaḥ), having reached Me, do not again attain rebirth (punarjanma), which is a temporary abode of sorrow. They have attained the supreme perfection.
आ ब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥१६॥
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥१६॥
16. ā brahmabhuvanāllokāḥ punarāvartino'rjuna ,
māmupetya tu kaunteya punarjanma na vidyate.
māmupetya tu kaunteya punarjanma na vidyate.
16.
ā brahmabhuvanāt lokāḥ punaḥ āvartinaḥ arjuna
mām upetya tu kaunteya punaḥ janma na vidyate
mām upetya tu kaunteya punaḥ janma na vidyate
16.
arjuna ā brahmabhuvanāt lokāḥ punaḥ āvartinaḥ
tu kaunteya mām upetya punaḥ janma na vidyate
tu kaunteya mām upetya punaḥ janma na vidyate
16.
O Arjuna, all worlds, even up to the abode of Brahmā (brahmabhuvanāt), are subject to repeated return (saṃsāra). However, O son of Kuntī, for those who reach Me, there is no further rebirth (punarjanma).
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥१७॥
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥१७॥
17. sahasrayugaparyantamaharyadbrahmaṇo viduḥ ,
rātriṁ yugasahasrāntāṁ te'horātravido janāḥ.
rātriṁ yugasahasrāntāṁ te'horātravido janāḥ.
17.
sahasrayugaparyantam ahaḥ yat brahmaṇaḥ viduḥ
rātrim yugasahasrāntām te ahorātravidaḥ janāḥ
rātrim yugasahasrāntām te ahorātravidaḥ janāḥ
17.
te janāḥ yat brahmaṇaḥ ahaḥ sahasrayugaparyantam
viduḥ rātrim yugasahasrāntām te ahorātravidaḥ
viduḥ rātrim yugasahasrāntām te ahorātravidaḥ
17.
Those people who comprehend the nature of day and night know that a day of Brahmā (Brahman) extends for a thousand *yugas*, and his night also extends for a thousand *yugas*.
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥१८॥
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥१८॥
18. avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame ,
rātryāgame pralīyante tatraivāvyaktasaṁjñake.
rātryāgame pralīyante tatraivāvyaktasaṁjñake.
18.
avyaktāt vyaktayaḥ sarvāḥ prabhavanti ahaḥ āgame
rātryāgame pralīyante tatra eva avyaktasaṃjñake
rātryāgame pralīyante tatra eva avyaktasaṃjñake
18.
ahaḥ āgame sarvāḥ vyaktayaḥ avyaktāt prabhavanti
rātryāgame tatra eva avyaktasaṃjñake pralīyante
rātryāgame tatra eva avyaktasaṃjñake pralīyante
18.
At the arrival of day, all manifested beings emerge from the unmanifest. At the arrival of night, they dissolve and merge back into that very same unmanifest state (avyakta).
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१९॥
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१९॥
19. bhūtagrāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate ,
rātryāgame'vaśaḥ pārtha prabhavatyaharāgame.
rātryāgame'vaśaḥ pārtha prabhavatyaharāgame.
19.
bhūtagrāmaḥ saḥ eva ayam bhūtvā bhūtvā pralīyate
rātryāgame avaśaḥ pārtha prabhavati ahaḥ āgame
rātryāgame avaśaḥ pārtha prabhavati ahaḥ āgame
19.
pārtha ayam saḥ eva bhūtagrāmaḥ bhūtvā bhūtvā
rātryāgame pralīyate avaśaḥ ahaḥ āgame prabhavati
rātryāgame pralīyate avaśaḥ ahaḥ āgame prabhavati
19.
O Pārtha (Arjuna), this very same multitude of beings, repeatedly coming into existence, dissolves at the arrival of night, and then, helplessly, comes into existence again at the arrival of day.
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥२०॥
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥२०॥
20. parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ ,
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati.
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati.
20.
paraḥ tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt
sanātanaḥ yaḥ saḥ sarveṣu bhūteṣu naśyatsu na vinaśyati
sanātanaḥ yaḥ saḥ sarveṣu bhūteṣu naśyatsu na vinaśyati
20.
tu tasmāt avyaktāt paraḥ anyaḥ avyaktaḥ sanātanaḥ
bhāvaḥ yaḥ saḥ sarveṣu bhūteṣu naśyatsu na vinaśyati
bhāvaḥ yaḥ saḥ sarveṣu bhūteṣu naśyatsu na vinaśyati
20.
But beyond that [previously described] unmanifest (avyakta) is another, distinct, eternal unmanifest reality (bhāva), which does not perish when all beings perish.
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥२१॥
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥२१॥
21. avyakto'kṣara ityuktastamāhuḥ paramāṁ gatim ,
yaṁ prāpya na nivartante taddhāma paramaṁ mama.
yaṁ prāpya na nivartante taddhāma paramaṁ mama.
21.
avyaktaḥ akṣaraḥ iti uktaḥ tam āhuḥ paramām gatim
yam prāpya na nivartante tat dhāma paramam mama
yam prāpya na nivartante tat dhāma paramam mama
21.
avyaktaḥ akṣaraḥ iti uktaḥ.
tam paramām gatim āhuḥ.
yam prāpya na nivartante.
tat mama paramam dhāma.
tam paramām gatim āhuḥ.
yam prāpya na nivartante.
tat mama paramam dhāma.
21.
That which is declared to be the unmanifest and imperishable (akṣara) – that they call the supreme destination. Having attained which, beings do not return. That is My supreme abode.
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥२२॥
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥२२॥
22. puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā ,
yasyāntaḥsthāni bhūtāni yena sarvamidaṁ tatam.
yasyāntaḥsthāni bhūtāni yena sarvamidaṁ tatam.
22.
puruṣaḥ saḥ paraḥ pārtha bhaktyā labhyaḥ tu ananyayā
yasya antaḥsthāni bhūtāni yena sarvam idam tatam
yasya antaḥsthāni bhūtāni yena sarvam idam tatam
22.
pārtha,
saḥ paraḥ puruṣaḥ ananyayā bhaktyā tu labhyaḥ.
yasya antaḥsthāni bhūtāni,
yena idam sarvam tatam.
saḥ paraḥ puruṣaḥ ananyayā bhaktyā tu labhyaḥ.
yasya antaḥsthāni bhūtāni,
yena idam sarvam tatam.
22.
O Pārtha, that supreme Person (puruṣa) is indeed attainable by unswerving devotion (bhakti). All beings reside within Him, and by Him, this entire universe is pervaded.
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥२३॥
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥२३॥
23. yatra kāle tvanāvṛttimāvṛttiṁ caiva yoginaḥ ,
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha.
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha.
23.
yatra kāle tu anāvṛttim āvṛttim ca eva yoginaḥ
prayātāḥ yānti tam kālam vakṣyāmi bharatarṣabha
prayātāḥ yānti tam kālam vakṣyāmi bharatarṣabha
23.
bharatarṣabha,
yatra kāle yoginaḥ prayātāḥ anāvṛttim āvṛttim ca eva yānti,
tam kālam tu (aham) vakṣyāmi.
yatra kāle yoginaḥ prayātāḥ anāvṛttim āvṛttim ca eva yānti,
tam kālam tu (aham) vakṣyāmi.
23.
O best among the Bhāratas, I will now explain to you the specific time (kāla) at which yogis, upon their departure, either attain a state of non-return or return.
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥२४॥
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥२४॥
24. agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam ,
tatra prayātā gacchanti brahma brahmavido janāḥ.
tatra prayātā gacchanti brahma brahmavido janāḥ.
24.
agniḥ jyotiḥ ahaḥ śuklaḥ ṣaṇmāsāḥ uttarāyaṇam
tatra prayātāḥ gacchanti brahma brahmavidaḥ janāḥ
tatra prayātāḥ gacchanti brahma brahmavidaḥ janāḥ
24.
agniḥ,
jyotiḥ,
ahaḥ,
śuklaḥ,
ṣaṇmāsāḥ,
uttarāyaṇam; tatra prayātāḥ brahmavidaḥ janāḥ brahma gacchanti.
jyotiḥ,
ahaḥ,
śuklaḥ,
ṣaṇmāsāḥ,
uttarāyaṇam; tatra prayātāḥ brahmavidaḥ janāḥ brahma gacchanti.
24.
Fire, light, day, the bright fortnight, the six months of the northern solstice (uttarāyaṇam) – departing at these times, the knowers of Brahman (brahman) go to Brahman (brahman).
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥२५॥
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥२५॥
25. dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam ,
tatra cāndramasaṁ jyotiryogī prāpya nivartate.
tatra cāndramasaṁ jyotiryogī prāpya nivartate.
25.
dhūmaḥ rātriḥ tathā kṛṣṇaḥ ṣaṇmāsāḥ dakṣiṇāyanam
tatra cāndramasam jyotiḥ yogī prāpya nivartate
tatra cāndramasam jyotiḥ yogī prāpya nivartate
25.
yogī dhūmaḥ rātriḥ tathā kṛṣṇaḥ ṣaṇmāsāḥ dakṣiṇāyanam
tatra cāndramasam jyotiḥ prāpya nivartate
tatra cāndramasam jyotiḥ prāpya nivartate
25.
The yogi (yogī) who departs during smoke, night, the dark fortnight, or the six months of the sun's southern course, attains the lunar light there and returns (to the cycle of rebirth (saṃsāra)).
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥२६॥
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥२६॥
26. śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate ,
ekayā yātyanāvṛttimanyayāvartate punaḥ.
ekayā yātyanāvṛttimanyayāvartate punaḥ.
26.
śuklakṛṣṇe gatī hi ete jagataḥ śāśvate mate
ekayā yāti anāvṛttim anyayā āvartate punaḥ
ekayā yāti anāvṛttim anyayā āvartate punaḥ
26.
hi ete śuklakṛṣṇe śāśvate gatī jagataḥ mate
ekayā anāvṛttim yāti anyayā punaḥ āvartate
ekayā anāvṛttim yāti anyayā punaḥ āvartate
26.
Indeed, these two eternal (śāśvate) paths, the bright and the dark, are considered to exist for the world of beings. By one path, one attains non-return; by the other, one returns again (to the cycle of rebirth (saṃsāra)).
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥२७॥
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥२७॥
27. naite sṛtī pārtha jānanyogī muhyati kaścana ,
tasmātsarveṣu kāleṣu yogayukto bhavārjuna.
tasmātsarveṣu kāleṣu yogayukto bhavārjuna.
27.
na ete sṛtī pārtha jānan yogī muhyati kaścana
tasmāt sarveṣu kāleṣu yogayuktaḥ bhava arjuna
tasmāt sarveṣu kāleṣu yogayuktaḥ bhava arjuna
27.
pārtha jānan ete sṛtī yogī kaścana na muhyati
tasmāt arjuna sarveṣu kāleṣu yogayuktaḥ bhava
tasmāt arjuna sarveṣu kāleṣu yogayuktaḥ bhava
27.
O Pārtha (Arjuna), no practitioner of (yoga) who understands these two paths is ever deluded. Therefore, O Arjuna, at all times be steadfast in (yoga).
वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥२८॥
अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥२८॥
28. vedeṣu yajñeṣu tapaḥsu caiva; dāneṣu yatpuṇyaphalaṁ pradiṣṭam ,
atyeti tatsarvamidaṁ viditvā; yogī paraṁ sthānamupaiti cādyam.
atyeti tatsarvamidaṁ viditvā; yogī paraṁ sthānamupaiti cādyam.
28.
vedeṣu yajñeṣu tapaḥsu ca eva
dāneṣu yat puṇyaphalam pradiṣṭam
atyeti tat sarvam idam viditvā yogī
param sthānam upaiti ca ādyam
dāneṣu yat puṇyaphalam pradiṣṭam
atyeti tat sarvam idam viditvā yogī
param sthānam upaiti ca ādyam
28.
yogī idam sarvam viditvā,
vedeṣu yajñeṣu tapaḥsu ca eva dāneṣu yat puṇyaphalam pradiṣṭam,
tat sarvam atyeti,
ca param ādyam sthānam upaiti
vedeṣu yajñeṣu tapaḥsu ca eva dāneṣu yat puṇyaphalam pradiṣṭam,
tat sarvam atyeti,
ca param ādyam sthānam upaiti
28.
The practitioner of (yoga) (yogī), having understood all this, surpasses whatever meritorious results are declared for studies in the Vedas, for performance of sacrifices (yajña), for austerities (tapas), and for acts of charity (dāna); and attains the supreme and primordial abode.