Glossary/Dictionary by Verse – Sri bhagavath githA – Chapter 1 to 10

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< tr>< td> being situated in knowledge< td>8.10 prayANakAlE manasAchalEna < td> pravadhathAm 
VerseWordMeaning
1.1 – dharmakshEthrE  sanjaya  Oh sanjaya!
1.1 – dharmakshEthrE  dharmakshEthrE kurukshEthrE  in the righteous land of kurukshEthra
1.1 – dharmakshEthrE  yuyuthsava  having the desire to fight
1.1 – dharmakshEthrE  samavEthA  assembled as a group
1.1 – dharmakshEthrE  mAmakA:  my sons
1.1 – dharmakshEthrE  pANdavA: cha Eva  and the sons of pANdu
1.1 – dharmakshEthrE  kim akurvatha  what did they do?
1.1 – dharmakshEthrE  dhritharAshtra: uvAcha  thus said dhritharAshtra
1.2 – dhrushtvAthu  rAja dhuryOdhana:  dhurOydhana the king
1.2 – dhrushtvAthu  vyUdam  lined up
1.2 – dhrushtvAthu  pANdavAnIkam  the army of pANdavas
1.2 – dhrushtvAthu  dhrushtvAthu  after seeing
1.2 – dhrushtvAthu  thadhA  at that time
1.2 – dhrushtvAthu  AchAryam  unto dhrONAchArya
1.2 – dhrushtvAthu  upasangamya  approached
1.2 – dhrushtvAthu  vachanam  following words
1.2 – dhrushtvAthu  abravIth  spoke
1.3 – paSyaithAm  AchArya  Oh Teacher!
1.3 – paSyaithAm  thava sishyENa  your sishya
1.3 – paSyaithAm  dhImathA  intelligent
1.3 – paSyaithAm  dhrupadha puthrENa  dhrushtAdhyumna, who is son of dhrupadha, pAnchAla kingdom-s king
1.3 – paSyaithAm  vyUdAm  organized by
1.3 – paSyaithAm  mahathIm  huge
1.3 – paSyaithAm  EthAm  this
1.3 – paSyaithAm  pANdu puthrANAm samUm  the army of pANdavas
1.3 – paSyaithAm  paSya  take a look
1.4 – athra sUrA  mahEshvAsA:  great archers
1.4 – athra sUrA  yudhi  in matters related to battle/war
1.4 – athra sUrA  bhImArjuna samA:  equivalent to bhIma and arjuna
1.4 – athra sUrA  sUrA:  kings who are great warriors
1.4 – athra sUrA  athra  in this army (are present)
1.4 – athra sUrA  yuyudhAnO  sAthyaki
1.4 – athra sUrA  virAta: cha  the king of virAta kingdom
1.4 – athra sUrA  mahAratha:  the great chariot warrior
1.4 – athra sUrA  dhrupadha:  dhrupadha, the king of pAnchAla kingdom
1.5 – dhrushtakEthu  dhrushtakEthu:  King named dhrushtakEthu
1.5 – dhrushtakEthu  chEkithAna:  chEkithAna (another king)
1.5 – dhrushtakEthu  vIryavAn  one who has valour
1.5 – dhrushtakEthu  kASirAja:cha  king of kASi too
1.5 – dhrushtakEthu  purujith  and King purujith
1.5 – dhrushtakEthu  kunthibhOja:cha  and King kunthibhOja
1.5 – dhrushtakEthu  narapungava:  best among men
1.5 – dhrushtakEthu  Saibya:  descendant of Emperor Sibi
1.6 – yudhAmanyuScha  vikrAntha:  victorious
1.6 – yudhAmanyuScha  yudhAmanyu:cha  and yudhAmanyu
1.6 – yudhAmanyuScha  vIryavAn  one who has valour
1.6 – yudhAmanyuScha  uththamaujA:cha  King named uththamaujA
1.6 – yudhAmanyuScha  saubhadhra:  abhimanyu, the son of subhadhrA
1.6 – yudhAmanyuScha  dharaupadhEyA:  the 5 sons of dhraupadhi who are called young-pANdavas
1.6 – yudhAmanyuScha  Eva  all
1.6 – yudhAmanyuScha  mahArathA:  are mahArathas (great warriors – mahAratha is a title for great warrior)
1.7 – asmAkam thu  dhvijOththama  Oh leader of twice-born!
1.7 – asmAkam thu  asmAkam thu  amongst us
1.7 – asmAkam thu  mama sainyasya  my army-s
1.7 – asmAkam thu  viSishtA: nAyakA: yE  those great commanders who are present
1.7 – asmAkam thu  thAn  them
1.7 – asmAkam thu  thE  for you
1.7 – asmAkam thu  samjyArththam  to have clear understanding
1.7 – asmAkam thu  bravImi  I am speaking
1.7 – asmAkam thu  thAn  them
1.7 – asmAkam thu  nibOdha  listen
1.8 – bhavAn bhIshmas cha  bhavAn  yourself (dhrONAchArya)
1.8 – bhavAn bhIshmas cha  bhIshma:cha  and bhIshma
1.8 – bhavAn bhIshmas cha  karNa:cha  and karNa
1.8 – bhavAn bhIshmas cha  samithinjaya: krupa:cha  the victorious krupAchArya
1.8 – bhavAn bhIshmas cha  aSvaththAmA  aSvaththAmA who is the son of dhrONAchArya
1.8 – bhavAn bhIshmas cha  vikarNa:cha  (brother) vikarNa
1.8 – bhavAn bhIshmas cha  saumadhaththi  sOmadhaththa-s son
1.9 – anyE cha bahava:  anyE  remaining
1.9 – anyE cha bahava:  bahava: sUrA: cha  and many brave men
1.9 – anyE cha bahava:  madharthE  for me
1.9 – anyE cha bahava:  thyaktha jIvithA:  sacrificed their lives
1.9 – anyE cha bahava:  nAnA SasthrapraharaNA:  having many warheads and weapons
1.9 – anyE cha bahava:  sarvE yudhdhaviSAradhA:  greatly capable in all types of warfare
1.10 – aparyAptham  thath  Thus
1.10 – aparyAptham  bhIshmAbhirakshitham  protected by bhIshma
1.10 – aparyAptham  asmAkam balam  our army
1.10 – aparyAptham  aparyAptham  insufficient (to win over their army)
1.10 – aparyAptham  bhImAbhirakshitham  protected by bhIma
1.10 – aparyAptham  itham EthEshAm balam thu  but these pANdavas- army
1.10 – aparyAptham  paryAptham  sufficient (to win over our army)
1.11 – ayaneshu cha  sarvE Eva bhavantha:  All of you
1.11 – ayaneshu cha  sarvEshu ayanEshu cha  in all routes (that allow entry into the line-ups)
1.11 – ayaneshu cha  yathAbhAgam avasthithA:  without giving up your positions
1.11 – ayaneshu cha  bhIshmam Eva  bhIshma
1.11 – ayaneshu cha  abhirakshanthu  surround and protect
1.12 – thasya sanjanayan  prathApavaAn  one who is greatly valiant
1.12 – thasya sanjanayan  kuruvrudhdha:  best among the descendants of kuru dynasty
1.12 – thasya sanjanayan  pithAmaha:  grandfather bhIshma
1.12 – thasya sanjanayan  thasya  for dhuryOdhana
1.12 – thasya sanjanayan  harsham  joy
1.12 – thasya sanjanayan  sanjayan  to bring about
1.12 – thasya sanjanayan  uchchai:  in high pitch
1.12 – thasya sanjanayan  simhanAdhm vinadhya  roaring like a lion
1.12 – thasya sanjanayan  Sankam  conch
1.12 – thasya sanjanayan  dhadhmau  blew
1.13 – thatha: SankAs cha  thatha:  subsequently
1.13 – thatha: SankAs cha  SankA: cha bhErya: cha paNava Anaka gOmukA:  various musical instruments like Sanka (conch), bhEri (kettle-drum), paNava (small-drum), Anaka (double-drum), gOmuka (cow-horn)
1.13 – thatha: SankAs cha  sahasA Eva  immediately
1.13 – thatha: SankAs cha  abhyahanyantha  made noise
1.13 – thatha: SankAs cha  sa: Sabdha:  that noise
1.13 – thatha: SankAs cha  abhavath  became very loud
1.14 – thatha: SvEthair  thatha:  thereafter
1.14 – thatha: SvEthair  mAdhava:  krishNa who is the divine consort of SrI mahAlakshmi
1.14 – thatha: SvEthair  pANdava: cha Eva  and only arjuna who is the son of pANdu
1.14 – thatha: SvEthair  SvEthai: hayai yukthE  pulled by white horses
1.14 – thatha: SvEthair  mahathi syandhanE  in the big chariot
1.14 – thatha: SvEthair  sthithau  being seated
1.14 – thatha: SvEthair  dhivyau Sankau  divine conches
1.14 – thatha: SvEthair  pradhadhmathu:  blew
1.15 – pAnchajanyam hrushikeSo  hrushikESa:  krishNa, the controller of senses
1.15 – pAnchajanyam hrushikeSo  pAnchajanyam mahASankam  the great conch named pAnchajanyam
1.15 – pAnchajanyam hrushikeSo  dhadhmau  blew
1.15 – pAnchajanyam hrushikeSo  dhananjaya:  arjuna (the conqueror of wealth)
1.15 – pAnchajanyam hrushikeSo  dhEvadhaththam  blew the great conch named dhEvadhaththam
1.15 – pAnchajanyam hrushikeSo  bhImakarmA  one who performs terrifying acts
1.15 – pAnchajanyam hrushikeSo  vrukOdhara:  bhImasEna
1.15 – pAnchajanyam hrushikeSo  pauNdram  blew the great conch named pauNdram
1.16 – ananthavijayam  kunthIputhra:  son of kunthI
1.16 – ananthavijayam  rAjA  and king
1.16 – ananthavijayam  yudhishtra:  dharmaputhra
1.16 – ananthavijayam  ananthavijayam  [blew the conch named] ananthavijayam
1.16 – ananthavijayam  nakula: sahadhEvaScha  (Sons of mAdhrI) nakula and sahadhEva
1.16 – ananthavijayam  sugOshamaNipushpakau  [blew the conches named] sugOsham and maNipushpakau respectively.
1.17 – kASyaS cha  paramEshvAsa:  great archer
1.17 – kASyaS cha  kASya:  king of kASI
1.17 – kASyaS cha  mahAratha:  great charioteer
1.17 – kASyaS cha  SikaNdIS cha  and SikaNdI
1.17 – kASyaS cha  dhrushtadhyumna:  and dhrushtadhyumna
1.17 – kASyaS cha  virAtaScha  and the king of virAta
1.17 – kASyaS cha  aparAjitha  invincible
1.17 – kASyaS cha  sAthyaki: cha  and sAthyaki
1.18 – drupadhO dhraupadhEyAS cha  pruthivI pathE  Oh Lord of earth [king dhrutharAshtra]!
1.18 – drupadhO dhraupadhEyAS cha  dhrupadhO  dhrupada [king of pAnchAli]
1.18 – drupadhO dhraupadhEyAS cha  dhraupadhEyA: cha  and the sons of dhraupadhi
1.18 – drupadhO dhraupadhEyAS cha  mahAbAhu:  one with long hands
1.18 – drupadhO dhraupadhEyAS cha  saubhadhra:  son of subhadhrA [abhimanyu]
1.18 – drupadhO dhraupadhEyAS cha  sarvatha:  in all directions
1.18 – drupadhO dhraupadhEyAS cha  pruthak pruthak  individually
1.18 – drupadhO dhraupadhEyAS cha  SankAn  their respective conches
1.18 – drupadhO dhraupadhEyAS cha  dhadhmu:  blew them
1.19 – sa ghOshO dhArtharAshtrANAm  nabha: cha  the sky
1.19 – sa ghOshO dhArtharAshtrANAm  pruthivIm cha Eva  and the whole earth
1.19 – sa ghOshO dhArtharAshtrANAm  vyanunAdhyan  that which made them filled
1.19 – sa ghOshO dhArtharAshtrANAm  thumula: sagOsha:  the sound of the conches which were blown together
1.19 – sa ghOshO dhArtharAshtrANAm  dhArtharAshtrANAm  the sons of dhrutharAshtra
1.19 – sa ghOshO dhArtharAshtrANAm  hrudhayAni  (their) hearts
1.19 – sa ghOshO dhArtharAshtrANAm  vyadhArayath  broke them
1.20 – atha vyavasthithAn dhrushtvA  atha  after the roaring of both armies
1.20 – atha vyavasthithAn dhrushtvA  kapidhvaja:  arjuna who has hanuman in his flag
1.20 – atha vyavasthithAn dhrushtvA  Sasthra sampAthE pravruththE sathi  when the battle began
1.20 – atha vyavasthithAn dhrushtvA  vyavasthithAn dhArtharAshtrAn dhrushtvA  towards the sons of dhritharAshtra who are standing in the front row
1.20 – atha vyavasthithAn dhrushtvA  dhanu:  his bow gANdIva
1.20 – atha vyavasthithAn dhrushtvA  udhyamya  Lifting up
1.21 hrishIkeSam thadhA vAkyam  mahIpathE  Oh leader of earth!
1.21 hrishIkeSam thadhA vAkyam  hrishIkESam  towards krishNa who is known as hrishIkESa (controller of senses)
1.21 hrishIkeSam thadhA vAkyam  idham  following
1.21 hrishIkeSam thadhA vAkyam  vAkyam  words/sentence
1.21 hrishIkeSam thadhA vAkyam  Aha  spoke
1.21 hrishIkeSam thadhA vAkyam  achyutha  Oh achyutha (one who does not fail his devotees)!
1.21 hrishIkeSam thadhA vAkyam  ubhayO: sEnayO: madhyE  in between the line ups of both armies
1.21 hrishIkeSam thadhA vAkyam  mE  my
1.21 hrishIkeSam thadhA vAkyam  ratham  chariot
1.21 hrishIkeSam thadhA vAkyam  sthApaya  position it
1.22 – yAvadh EthAn nirIkshE ham  yOdhdhukAmAn  being desirous to fight the battle
1.22 – yAvadh EthAn nirIkshE ham  avasthithAn  standing in-front
1.22 – yAvadh EthAn nirIkshE ham  EthAn  these dhuryOdhana et al
1.22 – yAvadh EthAn nirIkshE ham  yAvath nirIkshE  So I can see
1.22 – yAvadh EthAn nirIkshE ham  asmin raNasamudhyamE  in this effort to fight
1.22 – yAvadh EthAn nirIkshE ham  mayA  by me
1.22 – yAvadh EthAn nirIkshE ham  kai: saha yOdhdhavyam  with whom I need to fight
1.22 – yAvadh EthAn nirIkshE ham  yAvath nirikshE  so I can see (Position the chariot in such a place)
1.23 – yOthsyamAnAn avEkshEham  dhurbudhdhE:  evil-minded
1.23 – yOthsyamAnAn avEkshEham  dhArtharAshtrasya  for dhuryOdhana (son of dhritharAshtra)
1.23 – yOthsyamAnAn avEkshEham  yudhdhE  in the battle
1.23 – yOthsyamAnAn avEkshEham  priya chikIrshava:  wanting to please him
1.23 – yOthsyamAnAn avEkshEham  athra  in this battle-field
1.23 – yOthsyamAnAn avEkshEham  yE EthE  those bhIshma, dhrONa et al
1.23 – yOthsyamAnAn avEkshEham  samAgathA:  assembled
1.23 – yOthsyamAnAn avEkshEham  yOthsyamAnAn  those who are desirous to fight us
1.23 – yOthsyamAnAn avEkshEham  aham avEkshE  let me see
1.23 – yOthsyamAnAn avEkshEham  (ithi) arjuna uvAcha  thus said arjuna
1.24 – Evam ukthO hrishIkESO  sanjaya uvAcha  sanjaya said
1.24 – Evam ukthO hrishIkESO  bhAratha  Oh dhritharAshtra who is born in the bharatha clan!
1.24 – Evam ukthO hrishIkESO  hrishikESa  krishNa who is the controller of senses
1.24 – Evam ukthO hrishIkESO  gudAkESEna  arjuna who has won over sleep
1.24 – Evam ukthO hrishIkESO  Evam  in this manner
1.24 – Evam ukthO hrishIkESO  uktha:  spoke
1.24 – Evam ukthO hrishIkESO  ubhayO: sEnayO: madhyE  in-between the line-ups of both armies
1.24 – Evam ukthO hrishIkESO  rathOththamam  the best chariot (of arjuna)
1.24 – Evam ukthO hrishIkESO  sthApayithvA  positioned it
1.25 – bhIshma-dhrONa-pramukatha:  bhIshma dhrONa pramukatha:  in front of bhIshma and dhrONa< /td>
1.25 – bhIshma-dhrONa-pramukatha:  sarvEshAm mahIkshithAm cha (pramUkatha:)  in front of all the kings
1.25 – bhIshma-dhrONa-pramukatha:  pArtha  Oh son of prthA (kunthI)!
1.25 – bhIshma-dhrONa-pramukatha:  samavEthAn  (those who assembled) to fight
1.25 – bhIshma-dhrONa-pramukatha:  EthAn kurUn  these dhuryOdhana et al who are descendants of kuru vamSam
1.25 – bhIshma-dhrONa-pramukatha:  paSya  see
1.25 – bhIshma-dhrONa-pramukatha:  ithi  thus
1.25 – bhIshma-dhrONa-pramukatha:  uvAcha  spoke
1.26 – thathrApaSyath sthithAn pArtha:  atha  subsequently
1.26 – thathrApaSyath sthithAn pArtha:  thathra  there
1.26 – thathrApaSyath sthithAn pArtha:  pArtha:  arjuna
1.26 – thathrApaSyath sthithAn pArtha:  pithrUn  fathers (paternal uncles)
1.26 – thathrApaSyath sthithAn pArtha:  pithAmahAn  grandfathers [such as bhIshma]
1.26 – thathrApaSyath sthithAn pArtha:  AchAryAn  teachers [such as dhrONa]
1.26 – thathrApaSyath sthithAn pArtha:  mAthulAn  maternal uncles
1.26 – thathrApaSyath sthithAn pArtha:  bhrAthrUn  brothers
1.26 – thathrApaSyath sthithAn pArtha:  puthrAn  sons (his own and his brothers- sons)
1.26 – thathrApaSyath sthithAn pArtha:  pauthrAn  grandsons
1.26 – thathrApaSyath sthithAn pArtha:  sakIn  friends
1.26 – thathrApaSyath sthithAn pArtha:  apaSyath  saw
1.27 SvaSurAn suhrudhaS chaiva  SvaSurAn  fathers-in-law
1.27 SvaSurAn suhrudhaS chaiva  suhrudha:  well-wishers
1.27 SvaSurAn suhrudhaS chaiva  ubhayO: api sEnayO  in both the armies
1.27 SvaSurAn suhrudhaS chaiva  sa kaunthEya  arjuna who is the son of kunthi
1.27 SvaSurAn suhrudhaS chaiva  avasthithAn  those who are standing (to fight)
1.27 SvaSurAn suhrudhaS chaiva  thAn bhandhUn  those relatives
1.27 SvaSurAn suhrudhaS chaiva  samIkshya  seeing well
1.28 krupayA parayAvishtO  parayA krupayA Avishta:  being overwhelmed by compassion
1.28 krupayA parayAvishtO  vishIdhan  being saddened
1.28 krupayA parayAvishtO  idham  following words
1.28 krupayA parayAvishtO  abravIth  spoke
1.28 krupayA parayAvishtO  krishNa  Oh krishNa!
1.28 krupayA parayAvishtO  yuyuthsum  desiring to fight
1.28 krupayA parayAvishtO  samupasthitham  standing in front of me
1.28 krupayA parayAvishtO  imam svajanam  my own people
1.28 krupayA parayAvishtO  dhrushtvA  on seeing
1.29 sIdhanthi mama gAthrANi  mama  my
1.29 sIdhanthi mama gAthrANi  gAthrANi  limbs (hands, legs)
1.29 sIdhanthi mama gAthrANi  sIdhanthi  becoming weak
1.29 sIdhanthi mama gAthrANi  mukam  mouth
1.29 sIdhanthi mama gAthrANi  pariSushyathi  drying up
1.29 sIdhanthi mama gAthrANi  mE SarIrE  in my body
1.29 sIdhanthi mama gAthrANi  vEpathu:  shivering
1.29 sIdhanthi mama gAthrANi  jAyathE  occurs
1.29 sIdhanthi mama gAthrANi  rOmaharsha: cha jAyathE  hair is bristling
1.30 gANdIvam sramsathE hasthAth  hasthAth  from my hands
1.30 gANdIvam sramsathE hasthAth  gANdivam  my bow gANdIva
1.30 gANdIvam sramsathE hasthAth  sramsathE  slipping
1.30 gANdIvam sramsathE hasthAth  thvak cha Eva  (my) skin too
1.30 gANdIvam sramsathE hasthAth  paridhahyathE  fully burning
1.30 gANdIvam sramsathE hasthAth  avasthAthum cha  to stand steadily
1.30 gANdIvam sramsathE hasthAth  na SaknOmi  being without strength
1.30 gANdIvam sramsathE hasthAth  mE mana cha  my mind too
1.30 gANdIvam sramsathE hasthAth  bhramathi iva  seems to be spinning
1.31 nimiththAni cha paSyAmi  kESava  Oh kESava!
1.31 nimiththAni cha paSyAmi  viparIthAni nimiththAni cha  inauspicious omens which indicate evil occurrences
1.31 nimiththAni cha paSyAmi  paSyAmi  I am seeing
1.31 nimiththAni cha paSyAmi  AhavE  in the battle
1.31 nimiththAni cha paSyAmi  svajanam  my own people
1.31 nimiththAni cha paSyAmi  hathvA  killing
1.31 nimiththAni cha paSyAmi  SrEya:  benefit
1.31 nimiththAni cha paSyAmi  na cha anupaSyAmi  not seeing
1.32 na kAnkshE vijayam krishNa  krishNa  Oh krishNa!
1.32 na kAnkshE vijayam krishNa  vijayam na kAnkshE  I don-t desire victory
1.32 na kAnkshE vijayam krishNa  rAjyam  kingdom
1.32 na kAnkshE vijayam krishNa  sukAni cha  and pleasures
1.32 na kAnkshE vijayam krishNa  na kAnkshE  not desiring
1.32 na kAnkshE vijayam krishNa  gOvindha  Oh gOvindha!
1.32 na kAnkshE vijayam krishNa  na:  for us
1.32 na kAnkshE vijayam krishNa  rAjyEna kim  what use is this kingdom?
1.32 na kAnkshE vijayam krishNa  bhOgai:  pleasures (such as garlands, jewels etc)
1.32 na kAnkshE vijayam krishNa  jIvithEna vA  our own life
1.32 na kAnkshE vijayam krishNa  kim  what use?
1.33 yEshAm arthE kAnkshitham nO  yEshAm arthE  for the purpose of which teachers et al
1.33 yEshAm arthE kAnkshitham nO  na:  for us
1.33 yEshAm arthE kAnkshitham nO  rAjyam  kingdom
1.33 yEshAm arthE kAnkshitham nO  bhOgA:  pleasures
1.33 yEshAm arthE kAnkshitham nO  sukAni cha  and joy
1.33 yEshAm arthE kAnkshitham nO  kAnkshitham  desired
1.33 yEshAm arthE kAnkshitham nO  thE imE  these teachers et al
1.33 yEshAm arthE kAnkshitham nO  yudhdhE  in the battle
1.33 yEshAm arthE kAnkshitham nO  prANAn  lives
1.33 yEshAm arthE kAnkshitham nO  dhanAni cha  and wealth
1.33 yEshAm arthE kAnkshitham nO  thyakthvA  giving them up
1.33 yEshAm arthE kAnkshitham nO  avasthithA:  are standing here
1.34 AchAryA: pithara: puthrAs  AchAryA:  teachers
1.34 AchAryA: pithara: puthrAs  pithara:  fathers (paternal uncles)
1.34 AchAryA: pithara: puthrAs  puthrA:  sons
1.34 AchAryA: pithara: puthrAs  thathA  likewise
1.34 AchAryA: pithara: puthrAs  pithAmahA:  grand fathers
1.34 AchAryA: pithara: puthrAs  SvaSurA:  fathers-in-law
1.34 AchAryA: pithara: puthrAs  pauthrA:  grand sons
1.34 AchAryA: pithara: puthrAs  SyAlA:  brothers-in-law
1.34 AchAryA: pithara: puthrAs  thathA sambandhina:  likewise relatives
1.35 EthAn hanthumichchAmi  madhusUdhana  Oh madhusUdhana (killer of demon madhu)!
1.35 EthAn hanthumichchAmi  gnatha: api  even if they set out to kill (us)
1.35 EthAn hanthumichchAmi  EthAn  them
1.35 EthAn hanthumichchAmi  hanthum na ichchAmi  I don-t desire to kill them
1.35 EthAn hanthumichchAmi  thrai lOkyarAjyasya api hEthO:  even to rule the three worlds
1.35 EthAn hanthumichchAmi  kim nu mahIkruthE  why killing them for the earth alone
1.36 nihathya dhArtharAshtrAn na:  janArdhana  Oh janArdhana!
1.36 nihathya dhArtharAshtrAn na:  nihathya  by killing
1.36 nihathya dhArtharAshtrAn na:  dhArtharAshtrAn  the sons of dhritharAshtra
1.36 nihathya dhArtharAshtrAn na:  na:  for us
1.36 nihathya dhArtharAshtrAn na:  kA prIthi: syAth  what pleasure is acquired?
1.36 nihathya dhArtharAshtrAn na:  AthathAyina:  being ones who are endeavouring to kill
1.36 nihathya dhArtharAshtrAn na:  EthAn  these (sons of dhritharAshtra)
1.36 nihathya dhArtharAshtrAn na:  hathvai  by killing
1.36 nihathya dhArtharAshtrAn na:  asmAn  us
1.36 nihathya dhArtharAshtrAn na:  pApam  sins
1.36 nihathya dhArtharAshtrAn na:  ASrayEth Eva  will surely accumulate
1.37 thasmAn nArhA vayam harthum  thasmAth  thus
1.37 thasmAn nArhA vayam harthum  vayam  we
1.37 thasmAn nArhA vayam harthum  sa-bAndhavAn  with the relatives
1.37 thasmAn nArhA vayam harthum  dhArtharAshtrAn  dhuryOdhana et al
1.37 thasmAn nArhA vayam harthum  hanthum arhA: na  unable to kill them
1.37 thasmAn nArhA vayam harthum  mAdhava  Oh husband of SrI mahAlakshmi!
1.37 thasmAn nArhA vayam harthum  svajanam  one-s own kinsmen
1.37 thasmAn nArhA vayam harthum  hathvA  killing
1.37 thasmAn nArhA vayam harthum  katham sukina: syAma  how will we be happy?
1.38 yadhyapi EthE na paSyanthi  lObhOpahatha chEthasa:  having unintelligent mind due to greed for kingdom
1.38 yadhyapi EthE na paSyanthi  EthE  these dhuryOdhana et al
1.38 yadhyapi EthE na paSyanthi  kula kshaya krutham dhOsham  sins acquired for vanquishing the race
1.38 yadhyapi EthE na paSyanthi  mithra dhrOhE pAthakam cha  sins acquired for betraying friends
1.38 yadhyapi EthE na paSyanthi  yadhyapi na paSyanthi  have not realised it
1.39 katham na gyEyam asmAbhi:  janArdhana  Oh janArdhana!
1.39 katham na gyEyam asmAbhi:  kula kshaya krutham dhOsham  ill-deeds arising out of vanquishing of the race
1.39 katham na gyEyam asmAbhi:  prapaSyadhbhi:  those who can clearly see
1.39 katham na gyEyam asmAbhi:  asmAbhi:  us
1.39 katham na gyEyam asmAbhi:  asmAth pApAth  the aforementioned two types of sins
1.39 katham na gyEyam asmAbhi:  nivarthithum  to avoid
1.39 katham na gyEyam asmAbhi:  katham na gyEyam  how can we not know it?
1.40 kula kshayE praNaSyanthi  kula kshayE  when the race is destroyed
1.40 kula kshayE praNaSyanthi  sanAthanA:  ancient
1.40 kula kshayE praNaSyanthi  kula dharmA:  practices/virtues
1.40 kula kshayE praNaSyanthi  praNaSyanthi  are destroyed
1.40 kula kshayE praNaSyanthi  dharmE nashtE  when the practices/virtues are destroyed
1.40 kula kshayE praNaSyanthi  kruthsnam kulam  the whole race
1.40 kula kshayE praNaSyanthi  adharma: utha  vice too
1.40 kula kshayE praNaSyanthi  abhibhavathi  takes over and prevails
1.41 adharmAbhibhavAth krishNa  vArshNEya krishNa!  Oh krishNa who is born in vrshNi clan!
1.41 adharmAbhibhavAth krishNa  adharmAbhibhavAth  as unrighteousness covers (the clan)
1.41 adharmAbhibhavAth krishNa  kulasthriya:  family-women
1.41 adharmAbhibhavAth krishNa  pradhushyanthi  become spoiled
1.41 adharmAbhibhavAth krishNa  sthrIshu dhushtAsu (sathIshu)  when the family-women become corrupt
1.41 adharmAbhibhavAth krishNa  varNa sankara:  intermingling of varNas
1.41 adharmAbhibhavAth krishNa  jAyathE  occurs
1.42 sankarO narakAyaiva  sankara:  intermingling of varNas
1.42 sankarO narakAyaiva  kulagnAnAm  for those who destroyed the clan
1.42 sankarO narakAyaiva  kulasya cha  for the clan itself
1.42 sankarO narakAyaiva  narakAya Eva  leads to living in hell only
1.42 sankarO narakAyaiva  EshAm  for those who spoiled the clan
1.42 sankarO narakAyaiva  pithara:  ancestors
1.42 sankarO narakAyaiva  lupthapiNdOdhakakriyA:  becoming deprived of offerings of food, water etc [which are offered during pithru kAryams such as SrArdham etc]
1.42 sankarO narakAyaiva  pathanthi  fall (into lower planets)
1.43 dhOshairEthai: kulagnAnAm  kulagnAnAm  of those who destroyed the clan
1.43 dhOshairEthai: kulagnAnAm  varNasankarakArakai:  which causes such intermingling of varNas
1.43 dhOshairEthai: kulagnAnAm  Ethai: dhOshai:  due to these faults
1.43 dhOshairEthai: kulagnAnAm  SASvathA:  eternal
1.43 dhOshairEthai: kulagnAnAm  jAthidharmA:  practices/traditions of varNas such as brAhmaNa etc
1.43 dhOshairEthai: kulagnAnAm  kuladharmA: cha  and the practices/traditions of the clans
1.43 dhOshairEthai: kulagnAnAm  uthsAdhyanthE  become broken
1.44 uthsannakuladharmANAm  janArdhana  Oh janArdhana!
1.44 uthsannakuladharmANAm  uthsannakuladharmANAm  those having lost their clan-s practices/traditions
1.44 uthsannakuladharmANAm  manushyANAm  for the men
1.44 uthsannakuladharmANAm  narakE  in hellish planets
1.44 uthsannakuladharmANAm  niyatham vAsa: bhavathi  permanent residence is ordained
1.44 uthsannakuladharmANAm  ithi  thus
1.44 uthsannakuladharmANAm  anuSuSruma  we hear
1.45 ahO batha mahath pApam  vayam  We
1.45 ahO batha mahath pApam  rAjya suka lObhEna  due to greed for the pleasures we get by ruling the kingdom
1.45 ahO batha mahath pApam  svajanam  our own kinsmen
1.45 ahO batha mahath pApam  hanthum udhyathA:  are trying to kill them
1.45 ahO batha mahath pApam  (ithi) yath  which exists
1.45 ahO batha mahath pApam  (thath)  that
1.45 ahO batha mahath pApam  mahath  big
1.45 ahO batha mahath pApam  pApam  sin
1.45 ahO batha mahath pApam  karthum  to commit
1.45 ahO batha mahath pApam  vyavasithA  we have dared
1.45 ahO batha mahath pApam  ahO  alas!
1.45 ahO batha mahath pApam  batha  painful!
1.46 yadhi mAmaprathIkAram  raNE  in the battle field
1.46 yadhi mAmaprathIkAram  aprathIkAram  being the one who would not take revenge (for the offenses committed towards me)
1.46 yadhi mAmaprathIkAram  aSasthram  being unarmed
1.46 yadhi mAmaprathIkAram  mAm  me
1.46 yadhi mAmaprathIkAram  SasthrapANaya:  those who are armed
1.46 yadhi mAmaprathIkAram  dhArtharAshtrA:  dhuryOdhana et al
1.46 yadhi mAmaprathIkAram  yadhihanyu:  if they kill
1.46 yadhi mAmaprathIkAram  thath  that killing
1.46 yadhi mAmaprathIkAram  mE  for me
1.46 yadhi mAmaprathIkAram  kshEmatharam bhavEth  would benefit me
1.47 EvamukthvArjuna: sankhyE < /a> Evam  thus
1.47 EvamukthvArjuna: sankhyE  ukthvA  saying
1.47 EvamukthvArjuna: sankhyE  saSaram chApam  arrows and bow
1.47 EvamukthvArjuna: sankhyE  visrujya  dropped
1.47 EvamukthvArjuna: sankhyE  SOkasam vignamAnasa:  with grief-stricken mind
1.47 EvamukthvArjuna: sankhyE  sankyE  in the battle field
1.47 EvamukthvArjuna: sankhyE  rathOpasthE  in his chariot
1.47 EvamukthvArjuna: sankhyE  upAviSath  sat down (thus said sanjaya)
2.1 tham thathA krupayAvishtam  sanjaya uvAcha  sanjaya said
2.1 tham thathA krupayAvishtam  thathA  in that manner
2.1 tham thathA krupayAvishtam  krupayA Avishtam  one who is being filled with compassion
2.1 tham thathA krupayAvishtam  aSru pUrNAkulEkshaNam  and one who is having eyes that are filled with tears
2.1 tham thathA krupayAvishtam  vishIdhantham  one who is broken-hearted
2.1 tham thathA krupayAvishtam  tham  towards such arjuna
2.1 tham thathA krupayAvishtam  madhusUdhana:  madhusUdhana (krishNa)
2.1 tham thathA krupayAvishtam  idham vAkyam uvAcha  instructed the following words
2.2 kuthas thvA kaSmalam idham  SrI bhagavAn uvAcha  bhagavAn said,
2.2 kuthas thvA kaSmalam idham  arjuna  Oh arjuna!
2.2 kuthas thvA kaSmalam idham  anArya jushtam  attained by the foolish ones
2.2 kuthas thvA kaSmalam idham  asvargyam  that which blocks the heavenly after-life
2.2 kuthas thvA kaSmalam idham  akIrthikaram  one that is the cause for abomination
2.2 kuthas thvA kaSmalam idham  idham kaSmalam  this sorrow
2.2 kuthas thvA kaSmalam idham  vishamE  at inappropriate place
2.2 kuthas thvA kaSmalam idham  kutha:  why
2.2 kuthas thvA kaSmalam idham  thvA  you
2.2 kuthas thvA kaSmalam idham  samupasthitham  acquired
2.3 klaibyam mA sma gama: pArtha  pArtha  Oh son of kunthI!
2.3 klaibyam mA sma gama: pArtha  klaibyam  cowardice
2.3 klaibyam mA sma gama: pArtha  mA sma gama:  do not acquire
2.3 klaibyam mA sma gama: pArtha  (because)
2.3 klaibyam mA sma gama: pArtha  Ethath  this
2.3 klaibyam mA sma gama: pArtha  thvayi  in you
2.3 klaibyam mA sma gama: pArtha  na upapadhyathE  does not befit
2.3 klaibyam mA sma gama: pArtha  paranthapa  Oh destroyer of enemies!
2.3 klaibyam mA sma gama: pArtha  kshUdhram  very lowly
2.3 klaibyam mA sma gama: pArtha  hrudhaya dhaurbalyam  weak mind
2.3 klaibyam mA sma gama: pArtha  thyakthvA  giving up
2.3 klaibyam mA sma gama: pArtha  uththishta  arise
2.4 katham bhIshmam  arisUdhana  Oh destroyer of enemies!
2.4 katham bhIshmam  madhusUdhana  killer of asura named madhu!
2.4 katham bhIshmam  aham  I
2.4 katham bhIshmam  sankyE  in the battle
2.4 katham bhIshmam  pUjArhau  worthy of worship
2.4 katham bhIshmam  bhIshmam  bhIshma (the grand-sire)
2.4 katham bhIshmam  dhrONam cha prathi  towards dhrONa (the teacher)
2.4 katham bhIshmam  katham  how
2.4 katham bhIshmam  yOthsyAmi  will I fight?
2.5 gurUnahathvA hi mahAnubhAvAn  mahAnubhAvAn  respectable
2.5 gurUnahathvA hi mahAnubhAvAn  gurUn  elders (like bhIshma, dhrONa)
2.5 gurUnahathvA hi mahAnub hAvAn  ahathvA  without killing
2.5 gurUnahathvA hi mahAnubhAvAn  iha lOkE  in this world
2.5 gurUnahathvA hi mahAnubhAvAn  bhaiksham bOkthum ap  begging for food
2.5 gurUnahathvA hi mahAnubhAvAn  SrEya: hi  isn-t it superior?
2.5 gurUnahathvA hi mahAnubhAvAn  artha kAmAn  being attached to wealth
2.5 gurUnahathvA hi mahAnubhAvAn  gurUn hathvAthu  after killing the elders
2.5 gurUnahathvA hi mahAnubhAvAn  rudhirapradhigdhAn  tainted with (their) blood
2.5 gurUnahathvA hi mahAnubhAvAn  bhOgAn  (their) pleasures
2.5 gurUnahathvA hi mahAnubhAvAn  iha Eva  (standing) in their land
2.5 gurUnahathvA hi mahAnubhAvAn  katham bhunjIya  how will we enjoy?
2.6 na chaithadh vidhma: katharan nO garIya:  yadhvA jayEma  whether we will win (over them)
2.6 na chaithadh vidhma: katharan nO garIya:  yadhivA na: jayEyu:  or (they) will win over us
2.6 na chaithadh vidhma: katharan nO garIya:  katharath na: garIya:  (among these two) which is better
2.6 na chaithadh vidhma: katharan nO garIya:  na vidhma:  we do not know
2.6 na chaithadh vidhma: katharan nO garIya:  (vayam  us)
2.6 na chaithadh vidhma: katharan nO garIya:  yAn hathvA  by killing whom
2.6 na chaithadh vidhma: katharan nO garIya:  na jijIvishAma:  not desiring to live
2.6 na chaithadh vidhma: katharan nO garIya:  thE dhArtharAshtrA: Eva  those dhuryOdhana et al
2.6 na chaithadh vidhma: katharan nO garIya:  pramukhE  in front of us
2.6 na chaithadh vidhma: katharan nO garIya:  avasthithA:  standing (to fight)
2.7 kArpaNya dhOshOpahathasvabhAva:  kArpaNya dhOshOpahathasvabhAva:  Having my courage destroyed due to lack of mental strength
2.7 kArpaNya dhOshOpahathasvabhAva:  dharmasammUdachEthA:  having a mind that is confused on virtues
2.7 kArpaNya dhOshOpahathasvabhAva:  thvA  you
2.7 kArpaNya dhOshOpahathasvabhAva:  pruchchAmi  I am asking
2.7 kArpaNya dhOshOpahathasvabhAva:  In this matter,
2.7 kArpaNya dhOshOpahathasvabhAva:  yath nichchitham SrEya: syAth  that which will be good for (me)
2.7 kArpaNya dhOshOpahathasvabhAva:  thath  that
2.7 kArpaNya dhOshOpahathasvabhAva:  mE  for me
2.7 kArpaNya dhOshOpahathasvabhAva:  brUhi  please tell
2.7 kArpaNya dhOshOpahathasvabhAva:  aham  I am
2.7 kArpaNya dhOshOpahathasvabhAva:  thE  for you
2.7 kArpaNya dhOshOpahathasvabhAva:  Sishya:  becoming your disciple
2.7 kArpaNya dhOshOpahathasvabhAva:  thvAm prapannam  who has surrendered unto you
2.7 kArpaNya dhOshOpahathasvabhAva:  mAm  me
2.7 kArpaNya dhOshOpahathasvabhAva:  SAdhi  reform me
2.8 na hi prapaSyAmi mamApanudhyAth  indhiryANAm  sense organs such eyes etc
2.8 na hi prapaSyAmi mamApanudhyAth  uchchOshaNam  that which will dry up greatly
2.8 na hi prapaSyAmi mamApanudhyAth  mama SOkam  my grief
2.8 na hi prapaSyAmi mamApanudhyAth  yath anupanudhyAth  that which will eradicate it
2.8 na hi prapaSyAmi mamApanudhyAth  (thath  that)
2.8 na hi prapaSyAmi mamApanudhyAth  aham  I
2.8 na hi prapaSyAmi mamApanudhyAth  bhUmau  on this earth
2.8 na hi prapaSyAmi mamApanudhyAth  asapathnam  unrivalled
2.8 na hi prapaSyAmi mamApanudhyAth  rudhdham  flourishing
2.8 na hi prapaSyAmi mamApanudhyAth  rAjyam  kingdom
2.8 na hi prapaSyAmi mamApanudhyAth  surANAm Adhipathyam api cha  even being the leader of dhEvas (celestial beings)
2.8 na hi prapaSyAmi mamApanudhyAth  avApya&nb sp; even if I acquired
2.8 na hi prapaSyAmi mamApanudhyAth  na hi prapaSyAmi  I can-t see
2.9 Evam ukthvA hrishIkESam  sanjaya uvAcha  sanjaya said
2.9 Evam ukthvA hrishIkESam  paranthapa:  one who makes his enemies tremble
2.9 Evam ukthvA hrishIkESam  gudAkESa:  arjuna
2.9 Evam ukthvA hrishIkESam  hrishIkESam  to hrishIkESa (krishNa)
2.9 Evam ukthvA hrishIkESam  Evam ukthvA  after speaking thus
2.9 Evam ukthvA hrishIkESam  (aham  I)
2.9 Evam ukthvA hrishIkESam  na yOthsyAmi  will not fight
2.9 Evam ukthvA hrishIkESam  ithi  saying
2.9 Evam ukthvA hrishIkESam  gOvindham ukthvA  saying to gOvindha (krishNa)
2.9 Evam ukthvA hrishIkESam  thUshNImbabhUva  fell silent
2.9 Evam ukthvA hrishIkESam  (ha  indicates arjuna-s grief)
2.10 tham uvAcha hrishIkeSa:  bhAratha  Oh dhritharAshtra who is a descendant in bharatha clan!
2.10 tham uvAcha hrishIkeSa:  hrishIkESa:  krishNa
2.10 tham uvAcha hrishIkeSa:  prahasan iva  with a smile
2.10 tham uvAcha hrishIkeSa:  ubhayO: sEnayO: madhyE  in between the two armies
2.10 tham uvAcha hrishIkeSa:  vishIdhantham  grieving
2.10 tham uvAcha hrishIkeSa:  tham  towards arjuna
2.10 tham uvAcha hrishIkeSa:  idham vacha:  these words
2.10 tham uvAcha hrishIkeSa:  uvAcha  spoke
2.11 aSOchayAn anvaSOchas thvam  SrI bhagavAn uvAcha  bhagavAn said
2.11 aSOchayAn anvaSOchas thvam  thvam  you (arjuna)
2.11 aSOchayAn anvaSOchas thvam  aSOchayAn  those who are not qualified to be worried for
2.11 aSOchayAn anvaSOchas thvam  anvaSOcha:  worried
2.11 aSOchayAn anvaSOchas thvam  pragyA vAdhAn cha  speech arising out of intelligence also
2.11 aSOchayAn anvaSOchas thvam  bhAshasE  speaking
2.11 aSOchayAn anvaSOchas thvam  paNdithA:  intelligent persons
2.11 aSOchayAn anvaSOchas thvam  gathAsUn  on bodies that have no life
2.11 aSOchayAn anvaSOchas thvam  agathAsUn  souls that have life
2.11 aSOchayAn anvaSOchas thvam  na anuSOchanthi  will not worry
2.12 na thvEvAham jAthu nAsam  aham  me (who is sarvESvara – the lord of all)
2.12 na thvEvAham jAthu nAsam  jAthu  (in the past) always
2.12 na thvEvAham jAthu nAsam  na Asam (ithi) na  never that, did not exist
2.12 na thvEvAham jAthu nAsam  thvam  you too (who arejIvAthmA – the soul, sentient being)
2.12 na thvEvAham jAthu nAsam  (jAthu nAsI: ithi) na  (in the past, that you did not exist) is not true
2.12 na thvEvAham jAthu nAsam  imE janAdhipA:  these kings (who are jIvAthmAs – souls, sentient beings)
2.12 na thvEvAham jAthu nAsam  (jAthu nAsan ithi) na  (in the past, that they did not exist) is not true
2.12 na thvEvAham jAthu nAsam  sarvE vayam  all of us (me, you and these kings)
2.12 na thvEvAham jAthu nAsam  atha: param  in the future
2.12 na thvEvAham jAthu nAsam  na bhavishyAma: cha Eva (ithi) na  will not exist is also not true
2.13 dhEhino -smin yathA dhEhE  asmin dhEhE  (that which resides) in this body
2.13 dhEhino -smin yathA dhEhE  dhEhina:  for the AthmA (soul)
2.13 dhEhino -smin yathA dhEhE  kaumAram  childhood
2.13 dhEhino -smin yathA dhEhE  yauvanam  youth
2.13 dhEhino -smin yathA dhEhE  jarA  old-age
2.13 dhEhino -smin yathA dhEhE  yathA (bhavanthi)  like how it is occurring
2.13 dhEhino -smin yathA dhEhE  thathA  in the same manner
2.13 dhEhino -smin yathA dhEhE  dhEhAnthara prApthi:  (once this body is given up) begetting another body will also occur
2.13 dhEhino -smin yathA dhEhE  dhIra:  one who is wise
2.13 dhEhino -smin yathA dhEhE  thathra  this transmigration of soul
2.13 dhEhino -smin yathA dhEhE  na muhyathi  does not get bewildered
2.14 mAthrAsparSAs thu kaunthEya  kaunthEya  Oh son of kunthI!
2.14 mAthrAsparSAs thu kaunthEya  mAthrAsparSA:  when sense organs (ear, skin, eyes, tongue and nose) contact with thanmAthrAs (the subtle elements) Sabdha (sound), sparSa (touch), rUpa (vision), rasa (taste) and gandha (smell)
2.14 mAthrAsparSAs thu kaunthEya  SIthOshNa sukha dhu:kkadhA:  they provide pleasure, pain which are caused by coolness, heat etc.
2.14 mAthrAsparSAs thu kaunthEya  AgamApAyina:  by nature, they come and go
2.14 mAthrAsparSAs thu kaunthEya  anithyA:  (during liberation) they (worldly pleasures/pains) are completely destroyed
2.14 mAthrAsparSAs thu kaunthEya  bhAratha  Oh descendant of bharatha clan!
2.14 mAthrAsparSAs thu kaunthEya  thAn  such contact of sense organs that give pleasure, pain
2.14 mAthrAsparSAs thu kaunthEya  thithikshasva  you tolerate
2.15 yam hi na vyathayanthi EthE  purusharshabha  Oh leader among men!
2.15 yam hi na vyathayanthi EthE  EthE  these contacts with worldly pleasures/pains
2.15 yam hi na vyathayanthi EthE  samadhu:khasukham  being neutral towards such pleasures/pains
2.15 yam hi na vyathayanthi EthE  dhIram  being bold
2.15 yam hi na vyathayanthi EthE  yam purusham  that man
2.15 yam hi na vyathayanthi EthE  na vyathayanthi  does not disturb mental strength
2.15 yam hi na vyathayanthi EthE  sa:  that man only
2.15 yam hi na vyathayanthi EthE  amruththvAya kalpathE  will be qualified to be liberated
2.16 nAsathO vidhyathE bhAvO  asatha:  dhEham (body/matter) which is known as non-existing (temporary)
2.16 nAsathO vidhyathE bhAvO  bhAva:  eternity which is an attribute of AthmA (soul)
2.16 nAsathO vidhyathE bhAvO  na vidhyathE  not present
2.16 nAsathO vidhyathE bhAvO  satha:  AthmA which is known as existing
2.16 nAsathO vidhyathE bhAvO  abhAva:  temporary nature of achith (matter)
2.16 nAsathO vidhyathE bhAvO  na vidhyathE  not present
2.16 nAsathO vidhyathE bhAvO  anayO:  about these two – dhEham (body/matter) and AthmA (soul)
2.16 nAsathO vidhyathE bhAvO  antha:  end of
2.16 nAsathO vidhyathE bhAvO  thathvadhaSibhi:  the true knowers
2.16 nAsathO vidhyathE bhAvO  dhrushta:  known (in this manner)
2.17 avinASi thu thadh vidhdhi  yEna  that AthmA
2.17 avinASi thu thadh vidhdhi  idham sarvam  all these insentient objects
2.17 avinASi thu thadh vidhdhi  thatham  pervaded
2.17 avinASi thu thadh vidhdhi  thath thu  that AthmA
2.17 avinASi thu thadh vidhdhi  avinASi  indestructible
2.17 avinASi thu thadh vidhdhi  vidhdhi  know
2.17 avinASi thu thadh vidhdhi  avyayasya  imperishable
2.17 avinASi thu thadh vidhdhi  asya  this AthmA
2.17 avinASi thu thadh vidhdhi  kaSchith  all objects
2.17 avinASi thu thadh vidhdhi  vinASam  to destroy
2.17 avinASi thu thadh vidhdhi  karththum  to do
2.17 avinASi thu thadh vidhdhi  na arhathi  not possible
2.18 anthavantha imE dhEhA  imE dhEhA:  the bodies that are visible
2.18 anthavantha imE dhEhA  nithyasya  eternal (who does not have a beginning)
2.18 anthavantha imE dhEhA  an ASina:  who is never destroyed
2.18 anthavantha imE dhEhA  apramEyasya  being the chEthana (sentient) who is the enjoyer and different from the achEthana (matter) that is enjoyed
2.18 anthavantha imE dhEhA  SaRIriNa:  for the AthmA
2.18 anthavantha imE dhEhA  anthavantha: ukthA:  it is said (in SAsthram) that (since it is acquired to enjoy the fruits of the karma, once the karma is over) they get destroyed
2.18 anthavantha imE dhEhA  bhAratha  oh descendant of bharatha clan!
2.18 anthavantha imE dhEhA  thasmAth  thus
2.18 anthavantha imE dhEhA  yudhyasva  you fight
2.19 ya Enam vEththi hanthAram  ya:  one who
2.19 ya Enam vEththi hanthAram  Enam  about the AthmA
2.19 ya Enam vEththi hanthAram  hanthAram  as that which is killing (through fire etc)
2.19 ya Enam vEththi hanthAram  vEththi  knows
2.19 ya Enam vEththi hanthAram  ya: cha  and one who
2.19 ya Enam vEththi hanthAram  Enam  about the AthmA
2.19 ya Enam vEththi hanthAram  hatham  being killed
2.19 ya Enam vEththi hanthAram  manyathE  considers
2.19 ya Enam vEththi hanthAram  thau ubhau  both of them
2.19 ya Enam vEththi hanthAram  na vijAnItha:  lack understanding
2.20 na jAyathE mriyathE vA kadhAchin  ayam  AthmA (Self)
2.20 na jAyathE mriyathE vA kadhAchin  kadhAchith api  never
2.20 na jAyathE mriyathE vA kadhAchin  na jAyathE  created
2.20 na jAyathE mriyathE vA kadhAchin  na mriyathE vA  destroyed;
2.20 na jAyathE mriyathE vA kadhAchin  ayam  this AthmA
2.20 na jAyathE mriyathE vA kadhAchin  bhUthvA  created (during the beginning of kalpa – brahmA-s day)
2.20 na jAyathE mriyathE vA kadhAchin  bhUya:  again (at the end of the kalpa)
2.20 na jAyathE mriyathE vA kadhAchin  na bhavithA (ithi) na  not that he will be destroyed
2.20 na jAyathE mriyathE vA kadhAchin  ayam  this AthmA
2.20 na jAyathE mriyathE vA kadhAchin  aja:  unborn
2.20 na jAyathE mriyathE vA kadhAchin  nithya:  eternal
2.20 na jAyathE mriyathE vA kadhAchin  SAsvatha:  unchangeable
2.20 na jAyathE mriyathE vA kadhAchin  purANa:  both ancient and ever-fresh
2.20 na jAyathE mriyathE vA kadhAchin  atha:  thus
2.20 na jAyathE mriyathE vA kadhAchin  SarIrE hanyamAnE (ithi)  when the body is destroyed
2.20 na jAyathE mriyathE vA kadhAchin  ayam  this AthmA
2.20 na jAyathE mriyathE vA kadhAchin  na hanyathE  not destroyed
2.21 vEdhAvinASinam nithyam  pArtha  Oh arjuna!
2.21 vEdhAvinASinam nithyam  ya: purusha:  that man
2.21 vEdhAvinASinam nithyam  Enam  this AthmA (Soul)
2.21 vEdhAvinASinam nithyam  avinASinam  indestructible
2.21 vEdhAvinASinam nithyam  ajam  unborn
2.21 vEdhAvinASinam nithyam  avyayam  without any defects
2.21 vEdhAvinASinam nithyam  nithyam  eternal
2.21 vEdhAvinASinam nithyam  vEdha  knows
2.21 vEdhAvinASinam nithyam  sa: purusha:  that man
2.21 vEdhAvinASinam nithyam  kam  an AthmA
2.21 vEdhAvinASinam nithyam  katham  how
2.21 vEdhAvinASinam nithyam  hanthi  will kill?
2.21 vEdhAvinASinam nithyam  kam  an AthmA
2.21 vEdhAvinASinam nithyam  katham  how
2.21 vEdhAvinASinam nithyam  gAthayathi  ( through others) will cause to be killed
2.22 vAsAmsi jIrNAni yathA vihAya  nara:  man
2.22 vAsAmsi jIrNAni yathA vihAya  yathA  how
2.22 vAsAmsi jIrNAni yathA vihAya  jIrNAni vAsAmsi  worn out clothes
2.22 vAsAmsi jIrNAni yathA vihAya  vihAya  give up
2.22 vAsAmsi jIrNAni yathA vihAya  aparANi navAni (vAsAmsi)  other new clothes
2.22 vAsAmsi jIrNAni yathA vihAya  gruhNAthi  will accept
2.22 vAsAmsi jIrNAni yathA vihAya  thathA  like that
2.22 vAsAmsi jIrNAni yathA vihAya  dhEhI  AthmA (who dwells in the body)
2.22 vAsAmsi jIrNAni yathA vihAya  jIrNAni SarIrANi  worn out bodies
2.22 vAsAmsi jIrNAni yathA vihAya  vihAya  give up
2.22 vAsAmsi jIrNAni yathA vihAya  anyAni navAni (SarIrANi)  other new bodies
2.22 vAsAmsi jIrNAni yathA vihAya  samyAthi  nicely acquires
2.23 nainam chindhanthi SasthrANi  SasthrANi  weapons (like knife etc)
2.23 nainam chindhanthi SasthrANi  Enam  this AthmA
2.23 nainam chindhanthi SasthrANi  na chindhanthi  cannot cut
2.23 nainam chindhanthi SasthrANi  pAvaka:  fire
2.23 nainam chindhanthi SasthrANi  Enam  this AthmA
2.23 nainam chindhanthi SasthrANi  na dhahathi  does not destroy by burning
2.23 nainam chindhanthi SasthrANi  Apa:  water
2.23 nainam chindhanthi SasthrANi  Enam  this AthmA
2.23 nainam chindhanthi SasthrANi  na klEdhayanthi  does not destroy by dissolving
2.23 nainam chindhanthi SasthrANi  mArutha:  wind
2.23 nainam chindhanthi SasthrANi  Enam  this AthmA
2.23 nainam chindhanthi SasthrANi  na SOshayathi  does not destroy by withering
2.24 achchEdhyO yam adhAhyO yam  ayam  this AthmA
2.24 achchEdhyO yam adhAhyO yam  achchEdhya:  cannot be cut;
2.24 achchEdhyO yam adhAhyO yam  ayam  he
2.24 achchEdhyO yam adhAhyO yam  adhAhya: (cha)  also cannot be burnt;
2.24 achchEdhyO yam adhAhyO yam  aklEdhya: (cha)  also cannot be dissolved;
2.24 achchEdhyO yam adhAhyO yam  aSOshya: Eva cha  also cannot be withered;
2.24 achchEdhyO yam adhAhyO yam  ayam  this AthmA
2.24 achchEdhyO yam adhAhyO yam  sarvagatha:  pervaded in all achEthana (insentient entities)
2.24 achchEdhyO yam adhAhyO yam  nithya:  eternal (due to that reason)
2.24 achchEdhyO yam adhAhyO yam  sthANu:  firmly fixed
2.24 achchEdhyO yam adhAhyO yam  achala:  cannot be moved
2.24 achchEdhyO yam adhAhyO yam  sanAthana:  ancient
2.25 avyakthO yam achinthyO yam  ayam  This AthmA
2.25 avyakthO yam achinthyO yam  avyaktha:  invisible (as [against] some one who is mortal[/visible])
2.25 avyakthO yam achinthyO yam  ayam  he is
2.25 avyakthO yam achinthyO yam  achinthya:  inconceivable (as having the qualities of mortal entities)
2.25 avyakthO yam achinthyO yam  ayam  he is
2.25 avyakthO yam achinthyO yam  avikArya:  incorruptible
2.25 avyakthO yam achinthyO yam  uchyathE  said to be.
2.25 avyakthO yam achinthyO yam  thasmAth  Thus
2.25 avyakthO yam achinthyO yam  Enam  him
2.25 avyakthO yam achinthyO yam  Evam  in this manner
2.25 avyakthO yam achinthyO yam  vidhithvA  knowing him
2.25 avyakthO yam achinthyO yam  anuSOchithum na arhasi  you should not grieve;
2.26 atha chainam nithyajAtham  mahAbhAhO  Oh mighty armed!
2.26 atha chainam nithyajAtham  atha:  unlike previously explained
2.26 atha chainam nithyajAtham  Enam  this AthmA
2.26 atha chainam nithyajAtham  nithyajAtham  taking birth repeatedly
2.26 atha chainam nithyajAtham  nithyam mrutham vA cha  the body which is dying repeatedly
2.26 atha chainam nithyajAtham  manyasE (chEth)  if you consider
2.26 atha chainam nithyajAtham  thathA api  even in that case
2.26 atha chainam nithyajAtham  thvam  you
2.26 atha chainam nithyajAtham  Evam  in this manner
2.26 atha chainam nithyajAtham  SOchitham  to grieve
2.26 atha chainam nithyajAtham  na arhasi  have no reason
2.27 jAthasya hi dhruvo mruthyur  jAthasyam  for that which is born
2.27 jAthasya hi dhruvo mruthyur  mruthyu:  death
2.27 jAthasya hi dhruvo mruthyur  dhruva:  is unvoidable
2.27 jAthasya hi dhruvo mruthyur  mruthasya  for that which is dead
2.27 jAthasya hi dhruvo mruthyur  janma cha  rebirth
2.27 jAthasya hi dhruvo mruthyur  dhruvam  is unavoidable
2.27 jAthasya hi dhruvo mruthyur  thasmAth  thus
2.27 jAthasya hi dhruvo mruthyur  aparihArE arthE  in this unavoidable matter
2.27 jAthasya hi dhruvo mruthyur  thvam  you
2.27 jAthasya hi dhruvo mruthyur  SOchithum  to grieve
2.27 jAthasya hi dhruvo mruthyur  na arhasi  have no reason
2.28 avyakthAdhIni bhUthAni  bhAratha  arjuna!
2.28 avyakthAdhIni bhUthAni  bhUthAni  forms such as dhEva (celestial), manushya (human) etc
2.28 avyakthAdhIni bhUthAni  avyakthAdhIni  having an unmanifest primary state
2.28 avyakthAdhIni bhUthAni  vyakthamadhyAni  having a manifest intermediary state
2.28 avyakthAdhIni bhUthAni  avyakthanidhanAni Eva  having an unmanifest final state
2.28 avyakthAdhIni bhUthAni  thathra  in this matter
2.28 avyakthAdhIni bhUthAni  paridhEvanA  grieving
2.28 avyakthAdhIni bhUthAni  kA  why
2.29 AScharyavath paSyathi kaSchidhEnam  Ascharyavath  being amazing
2.29 AScharyavath paSyathi kaSchidhEnam  Enam  this AthmA
2.29 AScharyavath paSyathi kaSchidhEnam  kaSchith Eva  one (among crores of persons)
2.29 AScharyavath paSyathi kaSchidhEnam  paSyathi  see
2.29 AScharyavath paSyathi kaSchidhEnam  thathA  in the same manner
2.29 AScharyavath paSyathi kaSchidhEnam  Ascharyavath (Enam)  being amazing (such AthmA)
2.29 AScharyavath paSyathi kaSchidhEnam  anya: (Eva)  another one (among crores of persons)
2.29 AScharyavath paSyathi kaSchidhEnam  vadhathi  speaks
2.29 AScharyavath paSyathi kaSchidhEnam  Ascharyavath Enam  being amazing (such AthmA)
2.29 AScharyavath paSyathi kaSchidhEnam  anya: (Eva)  yet another one (among crores of persons)
2.29 AScharyavath paSyathi kaSchidhEnam  SruNOthi  listens
2.29 AScharyavath paSyathi kaSchidhEnam  SruthvA api  even after listening
2.29 AScharyavath paSyathi kaSchidhEnam  kaSchith Eva cha  even one
2.29 AScharyavath paSyathi kaSchidhEnam  Enam  this AthmA
2.29 AScharyavath paSyathi kaSchidhEnam  na vEdha:  does not understand
2.30 dhEhI nithyam avadhyO yam  sarvasya  in all forms such as dhEva (celestial), manushya (human) etc
2.30 dhEhI nithyam avadhyO yam  dhEhE  bodies
2.30 dhEhI nithyam avadhyO yam  (vadhyamAnE sathyapi  even when killed)
2.30 dhEhI nithyam avadhyO yam  ayam dhEhI  this AthmA who is dwelling in the body
2.30 dhEhI nithyam avadhyO yam  nithya  always
2.30 dhEhI nithyam avadhyO yam  avadhya:  cannot be killed
2.30 dhEhI nithyam avadhyO yam  bhAratha  oh descendant of bharatha clan!
2.30 dhEhI nithyam avadhyO yam  thasmAth  for the aforementioned reasons
2.30 dhEhI nithyam avadhyO yam  sarvANi bhUthAni (prathi)  for all entities
2.30 dhEhI nithyam avadhyO yam  thvam  you
2.30 dhEhI nithyam avadhyO yam  SOchithum  to grieve
2.30 dhEhI nithyam avadhyO yam  na arhasi  have no reason
2.31 svadharmam api chAvEkshya  api cha  further,
2.31 svadharmam api chAvEkshya  svadharmam avEkshya  even if you look at your dharmam (duty of fighting)
2.31 svadharmam api chAvEkshya  vikampithum  to evade (your duty)
2.31 svadharmam api chAvEkshya  na arhasi  you should not do
2.31 svadharmam api chAvEkshya  kshathriyasya  for a king
2.31 svadharmam api chAvEkshya  dharmyAth yudhdhAth  better than fighting for righteousness
2.31 svadharmam api chAvEkshya  anyath  something else
2.31 svadharmam api chAvEkshya  SrEya:  that will bring glories
2.31 svadharmam api chAvEkshya  na vidhyathE hi  isnt it absent?
2.32 yadhruchchayA chOpapannam  hE pArtha  Oh son of prthA (kunthI)!
2.32 yadhruchchayA chOpapannam  yadhruchchayA  incidental
2.32 yadhruchchayA chOpapannam  upapannam  come about
2.32 yadhruchchayA chOpapannam  apAvrutham svarga dhvAram  being the means for liberation after having the hurdles removed
2.32 yadhruchchayA chOpapannam  IdhruSam yudhdham  such battle
2.32 yadhruchchayA chOpapannam  sukhina: kshathriyA:  fortunate kings
2.32 yadhruchchayA chOpapannam  labhanthE  attain
2.33 atha chEth thvam imam dharmyam  atha  unlike that
2.33 atha chEth thvam imam dharmyam  thvam  you
2.33 atha chEth thvam imam dharmyam  imam dharmyam sangrAmam  this righteous war
2.33 atha chEth thvam imam dharmyam  na karishyasi chEth  if (you) don-t do
2.33 atha chEth thvam imam dharmyam  thatha:  due to that reason only
2.33 atha chEth thvam imam dharmyam  svadharmam  the result of your varNa dharmam (duty according to your kshathriya class)
2.33 atha chEth thvam imam dharmyam  kIrthim cha  and glories
2.33 atha chEth thvam imam dharmyam  hithvA  giving up
2.33 atha chEth thvam imam dharmyam  pApam  sins
2.33 atha chEth thvam imam dharmyam  avApsyasi  will incur
2.34 akIrthim chApi bhUthAni  bhUthAni api  all living beings
2.34 akIrthim chApi bhUthAni  thE  for you
2.34 akIrthim chApi bhUthAni  avyayAm  that could spread in all places and all times
2.34 akIrthim chApi bhUthAni  akIrthim cha  disgrace
2.34 akIrthim chApi bhUthAni  kathayishyanthi  will speak;
2.34 akIrthim chApi bhUthAni  sambhAvithasya  for you who are praised for your valour etc
2.34 akIrthim chApi bhUthAni  akIrthi: disgrace
2.34 akIrthim chApi bhUthAni  maraNAdh cha  more than death
2.34 akIrthim chApi bhUthAni  athirichyathE  worse
2.35 bhayAdh raNAdh uparatham  mahArathA:  valiant enemies
2.35 bhayAdh raNAdh uparatham  thvAm  you
2.35 bhayAdh raNAdh uparatham  bhayAth  due to fear
2.35 bhayAdh raNAdh uparatham  raNAth uparatham  ran away from the battle field
2.35 bhayAdh raNAdh uparatham  mamsyanthE- will think;
2.35 bhayAdh raNAdh uparatham  yEshAm  for those great warriors
2.35 bhayAdh raNAdh uparatham  thvam  you
2.35 bhayAdh raNAdh uparatham  bahumatha: bhUthvA  being respectable
2.35 bhayAdh raNAdh uparatham  (thEshAm  for them)
2.35 bhayAdh raNAdh uparatham  lAghavam yAsyasi  will be seen as worthless by them
2.36 avAchya vAdhAmS cha bahUn  thava ahithA:  your enemies dhuryOdhana et al
2.36 avAchya vAdhAmS cha bahUn  thava  your
2.36 avAchya vAdhAmS cha bahUn  sAmarthyam  ability
2.36 avAchya vAdhAmS cha bahUn  nindhantha:  will be using derogatory words
2.36 avAchya vAdhAmS cha bahUn  bahUn avAchyavAdhAn cha  using unutterable words
2.36 avAchya vAdhAmS cha bahUn  vadhishyanthi  will say;
2.36 avAchya vAdhAmS cha bahUn  thatha:  than hearing those
2.36 avAchya vAdhAmS cha bahUn  dhu:kha tharam  more painful
2.36 avAchya vAdhAmS cha bahUn  kimnu  is there anything?
2.37 hathO vA prApsyasi svargam  kaunthEya  Oh son of kunthI!
2.37 hathO vA prApsyasi svargam  hathO vA  if killed (in dharma yudhdham – righteous war)
2.37 hathO vA prApsyasi svargam  svargam  liberation
2.37 hathO vA prApsyasi svargam  prApsyasE  you will attain;
2.37 hathO vA prApsyasi svargam  jithvA  if you won in the battle
2.37 hathO vA prApsyasi svargam  mahIm  earth
2.37 hathO vA prApsyasi svargam  bhOkshyasE  you will enjoy;
2.37 hathO vA prApsyasi svargam  thasmAth  thus
2.37 hathO vA prApsyasi svargam  yudhdhAya  to fight
2.37 hathO vA prApsyasi svargam  kruthaniSchaya:  with firm mind
2.37 hathO vA prApsyasi svargam  uththishta:  arise
2.38 sukha dhu:khE samE kruthvA  sukha dhu:kE  joy and grief
2.38 sukha dhu:khE samE kruthvA  samE  equal
2.38 sukha dhu:khE samE kruthvA  kruthvA  think
2.38 sukha dhu:khE samE kruthvA  lAbhAlAbhau  gain and loss of desired aspects (which are the cause of joy and grief)
2.38 sukha dhu:khE samE kruthvA  jayAjayau  victory and defeat (that are the cause of gain and loss)
2.38 sukha dhu:khE samE kruthvA  (samau kruthvA  considering them equal)
2.38 sukha dhu:khE samE kruthvA  thatha:  subsequently,
2.38 sukha dhu:khE samE kruthvA  yudhdhAya  to fight
2.38 sukha dhu:khE samE kruthvA  yujyasva  engage;
2.38 sukha dhu:khE samE kruthvA  Evam  if you fight light this
2.38 sukha dhu:khE samE kruthvA  pApam  samsAram (material realm) which is filled with sorrows
2.38 sukha dhu:khE samE kruthvA  na avApsyasi  you will not attain
2.39 EshA thEbhihithA sAnkhyE  pArtha!  Oh pArtha!
2.39 EshA thEbhihithA sAnkhyE  sAnkhyE  In context of AthmA that is to be known
2.39 EshA thEbhihithA sAnkhyE  EshA budhdhi:  this intelligence
2.39 EshA thEbhihithA sAnkhyE  thE  for you
2.39 EshA thEbhihithA sAnkhyE  abhihithA  instructed.
2.39 EshA thEbhihithA sAnkhyE  yOgEthu  in the matter of budhdhi yOga (intellectual pursuit) which is applied for karma (actions)
2.39 EshA thEbhihithA sAnkhyE  imAm  intelligence (which is to be explained subsequently)
2.39 EshA thEbhihithA sAnkhyE  SruNu  hear;
2.39 EshA thEbhihithA sAnkhyE  yayA budhyA  with intelligence
2.39 EshA thEbhihithA sAnkhyE  yuktha:  you who are having
2.39 EshA thEbhihithA sAnkhyE  karma bandham  bondage in this material realm caused by karma (actions)
2.39 EshA thEbhihithA sAnkhyE  prahAsyasi  relinquish (listen to that)
2.40 nEhAbhikrama nASOsthi  iha  in karma yOga
2.40 nEhAbhikrama nASOsthi  abhikramanASa:  loss for the begun efforts
2.40 nEhAbhikrama nASOsthi  na asthi  not there;
2.40 nEhAbhikrama nASOsthi  (even if stopped after beginning)
2.40 nEhAbhikrama nASOsthi  prathyavAya:  defect
2.40 nEhAbhikrama nASOsthi  na vidhyathE  not there;
2.40 nEhAbhikrama nASOsthi  asya dharmasya  in this dharma named karma yOga
2.40 nEhAbhikrama nASOsthi  svalpam api  even minute effort
2.40 nEhAbhikrama nASOsthi  mahatha:  great
2.40 nEhAbhikrama nASOsthi  bhayAth  fear of samsAram (material realm/bondage)
2.40 nEhAbhikrama nASOsthi  thrAyathE  protected.
2.41 vyavasAyAthmikA budhdhir  kuru nandhana  Oh arjuna (scion of kuru dynasty)!
2.41 vyavasAyAthmikA budhdhir  iha  in this context of karma yOga
2.41 vyavasAyAthmikA budhdhir  vyavasAythmikA  with firm faith in the true nature of self
2.41 vyavasAyAthmikA budhdhir  budhdhi:  intelligence
2.41 vyavasAyAthmikA budhdhir  EkA  single minded (since its singly focussed on mOksham (liberation))
2.41 vyavasAyAthmikA budhdhir  avyavasAyinAm  those who don-t have firm faith in the true nature of self
2.41 vyavasAyAthmikA budhdhir  budhdhaya:  intelligence (that is focussed on worldly fruit-bearing actions)
2.41 vyavasAyAthmikA budhdhir  ananthA:  are countless (since the results are countless too)
2.41 vyavasAyAthmikA budhdhir  bahu SAkhA:  have multiple subdivisions
2.42 yAm imAm pushpithAm vAcham  pArtha  Oh pArtha!
2.42 yAm imAm pushpithAm vAcham  vEdha vAdharathA:  Those who are engaged in discussing about results such as svargam etc
2.42 yAm imAm pushpithAm vAcham  -anyath na asthi- ithi vAdhina:  ones who say -there is nothing beyond svargam-
2.42 yAm imAm pushpithAm vAcham  yAm imAm vAcham  these words
2.42 yAm imAm pushpithAm vAcham  pravadhanthi  speak a lot
2.42 yAm imAm pushpithAm vAcham  avipaSchitha:  ignorant
2.42 yAm imAm pushpithAm vAcham  pushpithAm  those flowers that do not bear fruit, but look nice from outside
2.43 kAmAthmAna: svargaparA  kAmAthmana:  having their mind filled with lusts
2.43 kAmAthmAna: svargaparA  svargaparA:  considering svarga to be the highest goal
2.43 kAmAthmAna: svargaparA  bhOgaiSvarya gathim prathi  attaining the enjoyment of svargam etc
2.43 kAmAthmAna: svargaparA  janma karma phala pradhAm  leading to rebirth (after the enjoyment completes in svarga etc)
2.43 kAmAthmAna: svargaparA  kriyA viSEsha bahuLAm  filled with many rituals
2.44 bhogaiSvarya prasakthAnAm  bhogaiSvarya prasakthAnAm  for those ignorant who are focussed on enjoying svargam etc
2.44 bhogaiSvarya prasakthAnAm  thayA  due to those words/discussions
2.44 bhogaiSvarya prasakthAnAm  apahrutha chEthasAm  having a destroyed intelligence
2.44 bhogaiSvarya prasakthAnAm  vyavasAyAthmikA  firm faith that is focussed on the true nature of self
2.44 bhogaiSvarya prasakthAnAm  budhdhi:  knowledge in karma yOga (as explained before)
2.44 bhogaiSvarya prasakthAnAm  samAdhau  in their mind
2.44 bhogaiSvarya prasakthAnAm  na vidhIyathE  does not arise
2.45 thraiguNya vishayA vedhA  vEdhA:  vEdhams
2.45 thraiguNya vishayA vedhA &nbs p;thraiguNya vishayA  are focussed on the well-being of the ones having the three qualities (sathva, rajas, thamas).
2.45 thraiguNya vishayA vedhA  arjuna  Oh arjuna!
2.45 thraiguNya vishayA vedhA  (thvam thu  but you)
2.45 thraiguNya vishayA vedhA  nisthraiguNya bhava  become free from having those three qualities
2.45 thraiguNya vishayA vedhA  nirdhvandhva: (bhava)  become free from duality (like pleasure/pain etc)
2.45 thraiguNya vishayA vedhA  nithya sathvastha: (bhava)  being with goodness that expands everyday
2.45 thraiguNya vishayA vedhA  niryOgakshEma: (bhava)  being unconcerned with the ability to acquire things (yOga) and to protect those that are acquired (kshEma)
2.45 thraiguNya vishayA vedhA  AthmavAn  become one who is fully focussed on the true nature of the self
2.46 yAvAn artha udhapAnE  sarvatha: sampluthOdhakE udhapAnE  in reservoir which is filled with water on all sides
2.46 yAvAn artha udhapAnE  (For the one who desires to use the water)
2.46 yAvAn artha udhapAnE  yAvAn artha:  whatever amount of water that is required for him
2.46 yAvAn artha udhapAnE  thAvAn (yathA upAdhIyathE)  like how only that much is accepted
2.46 yAvAn artha udhapAnE  (thathA  similarly)
2.46 yAvAn artha udhapAnE  sarvEshu vEdhEshu  in all of vEdhams
2.46 yAvAn artha udhapAnE  brAhmaNasya  being a vaidhika [follower of vEdhas]
2.46 yAvAn artha udhapAnE  vijAmatha:  for the wise mumukshu (one who is desirous of mOksham)
2.46 yAvAn artha udhapAnE  yAvAn (Eva upAdhEya:)  that which is required (as means for mOksham) is accepted [Implies that all aspects of vEdhas need not be accepted and pursued by mumukshus].
2.47 karmaNi EvAdhikAras thE  thE  for you who is a mumukshu
2.47 karmaNi EvAdhikAras thE  karmaNi Eva  only for the true nithya (daily) naimiththika (periodic) karmas
2.47 karmaNi EvAdhikAras thE  adhikAra:  you can desire;
2.47 karmaNi EvAdhikAras thE  phalEshu  the inferior results such as svargam etc (which are highlighted as the result of such karmas)
2.47 karmaNi EvAdhikAras thE  kadhAchith  sometimes
2.47 karmaNi EvAdhikAras thE  (adhikAra:) mA (bhUth)  not to be desired.
2.47 karmaNi EvAdhikAras thE  karmapala hEthu:  cause for the activity and the result
2.47 karmaNi EvAdhikAras thE  mAbhU:  you never be;
2.47 karmaNi EvAdhikAras thE  akarmaNi  being inactive in such karmas which lead to mOksham
2.47 karmaNi EvAdhikAras thE  thE  for you
2.47 karmaNi EvAdhikAras thE  sanga:  attachment
2.47 karmaNi EvAdhikAras thE  mAsthu  should not occur
2.48 yOgastha: kuru karmANi  dhananjaya  Oh arjuna!
2.48 yOgastha: kuru karmANi  sangam  attachment (towards kingdom, relatives etc)
2.48 yOgastha: kuru karmANi  thyakthvA  giving up
2.48 yOgastha: kuru karmANi  sidhdhi asidhdhiyO:  attaining and not attaining (victory etc)
2.48 yOgastha: kuru karmANi  sama: bhUthvA  being equal minded
2.48 yOgastha: kuru karmANi  yOgastha:  being situated in yOga
2.48 yOgastha: kuru karmANi  karmANi kuru  perform your actions;
2.48 yOgastha: kuru karmANi  samathvam  being equal minded (while attaining and not attaining victory etc)
2.48 yOgastha: kuru karmANi  yOga:  as yOga
2.48 yOgastha: kuru karmANi  uchyathE  it is said
2.49 dhUreNa hyavaram karma  dhananjaya  Oh arjuna!
2.49 dhUreNa hyavaram karma  budhdhi yOgAth  karma (action) with intelligence
2.49 dhUreNa hyavaram karma  karma  (kAmya) karma aimed at worldly results (without such intelligence)
2.49 dhUreNa hyavaram karma  dhUrENa avaram hi  isn-t it much inferior?
2.49 dhUreNa hyavaram karma  (thus) budhdhau  In (aforementioned) budhdhi (intelli gence)
2.49 dhUreNa hyavaram karma  SaraNam anvichcha  take shelter;
2.49 dhUreNa hyavaram karma  phalahEthava:  those who are attached to worldly desires
2.49 dhUreNa hyavaram karma  krupaNA:  are samsAris (bound souls)
2.50 budhdhiyukthO jahAthIha  iha  while performing karma
2.50 budhdhiyukthO jahAthIha  budhdhiyuktha:  one with intelligence (that was explained previously)
2.50 budhdhiyukthO jahAthIha  ubhE sukrutha dhushkruthE  both puNya (virtues) and pApa (vices)
2.50 budhdhiyukthO jahAthIha  jahAthi  gives up
2.50 budhdhiyukthO jahAthIha  thasmAth  thus
2.50 budhdhiyukthO jahAthIha  yOgAya  for the budhdhi yOga (explained before)
2.50 budhdhiyukthO jahAthIha  yujyasva  attempt
2.50 budhdhiyukthO jahAthIha  karmasu  while performing karmas
2.50 budhdhiyukthO jahAthIha  yOga:  this intelligence
2.50 budhdhiyukthO jahAthIha  kauSalam  is due to cleverness
2.51 karmajam budhdhiyukthA hi  manIshiNa:  wise persons
2.51 karmajam budhdhiyukthA hi  budhdhi yukthA:  with the intelligence (previously explained)
2.51 karmajam budhdhiyukthA hi  karmajam  caused by karma
2.51 karmajam budhdhiyukthA hi  palam  results (such as svarga etc)
2.51 karmajam budhdhiyukthA hi  thyakthvA  giving up
2.51 karmajam budhdhiyukthA hi  janma bandha vinir mukthA:  relieved from birth completely
2.51 karmajam budhdhiyukthA hi  anAmayam  free of sorrow
2.51 karmajam budhdhiyukthA hi  padham  paramapadham
2.51 karmajam budhdhiyukthA hi  gachchanthi hi  are they not reaching?
2.52 yadhA thE mOhakalilam  yadhA  when
2.52 yadhA thE mOhakalilam  thE budhdhi:  your intelligence
2.52 yadhA thE mOhakalilam  mOha kalilam  bewilderment in the form of viparItha gyAnam (errors)
2.52 yadhA thE mOhakalilam  vyathirishyathi  crosses over
2.52 yadhA thE mOhakalilam  thadhA  at that time
2.52 yadhA thE mOhakalilam  Sruthasya  towards those results etc which were explained (to be given up)
2.52 yadhA thE mOhakalilam  SrOthavyasya cha  that which is going to be explained further
2.52 yadhA thE mOhakalilam  nirvEdham gandhAsi  you will be disgusted yourself
2.53 SruthiviprathipannA thE  Sruthi viprathipannA  knowing well after having heard from me
2.53 SruthiviprathipannA thE  achalA  unshakable
2.53 SruthiviprathipannA thE  thE  your
2.53 SruthiviprathipannA thE  budhdhi:  intelligence
2.53 SruthiviprathipannA thE  samAdhau  in the mind
2.53 SruthiviprathipannA thE  yadhA  when
2.53 SruthiviprathipannA thE  niSchalA sthAshyathi  becomes very firm
2.53 SruthiviprathipannA thE  thadhA  at that time
2.53 SruthiviprathipannA thE  yOgam  Athma sAkshAthkAram (self realisation)
2.53 SruthiviprathipannA thE  avApsyasi  will attain
2.54 sthithapragyasya kA bhAshA  kESava  Oh kEsava!
2.54 sthithapragyasya kA bhAshA  samAdhisthasya  being in samAdhi (trance)
2.54 sthithapragyasya kA bhAshA  sthitha pragyasya  one who is situated in gyAna yOga
2.54 sthithapragyasya kA bhAshA  bhAshA  word that identify him
2.54 sthithapragyasya kA bhAshA  kA  which?
2.54 sthithapragyasya kA bhAshA  sthithadhI:  such person
2.54 sthithapragyasya kA bhAshA  kim prabhAshEtha  what will he speak?
2.54 sthithapragyasya kA bhAshA  kim AsItha  what activities will he do in his mind?
2.54 sthithapragyasya kA bhAshA  kim vrajEtha  what physical activities will he do?
2.55  prajahAthi yadhA kAmAn  pArtha  Oh son of pruthA!
2.55  prajahAthi yadhA kAmAn  AthmanA  with the mind (that is focussed on AthmA)
2.55  prajahAthi yadhA kAmAn  Athmani Eva  in the AthmA (which is blissful)
2.55  prajahAthi yadhA kAmAn  thushta:  being affectionate
2.55  prajahAthi yadhA kAmAn  manO gathAn  in the mind
2.55  prajahAthi yadhA kAmAn  sarvAn kAmAn  all desires (on other matters)
2.55  prajahAthi yadhA kAmAn  yadhA  when
2.55  prajahAthi yadhA kAmAn  prajahAthi  gives up totally
2.55  prajahAthi yadhA kAmAn  thadhA  at that time
2.55  prajahAthi yadhA kAmAn  sthitha pragya: uchyathE  he is known to be a sthitha pragya
2.56 dhukkhEshvanudhvignamanA:  dhukkhEshu  when afflicted by sorrowful aspects
2.56 dhukkhEshvanudhvignamanA:  anudhvignamanA:  not agitated
2.56 dhukkhEshvanudhvignamanA:  sukhEshu  when benefited by joyful aspects
2.56 dhukkhEshvanudhvignamanA:  vigathasuruha:  not elated
2.56 dhukkhEshvanudhvignamanA:  vItha rAga bhaya krOdha:  being free from attachment, fear and anger
2.56 dhukkhEshvanudhvignamanA:  muni:  meditating upon AthmA always
2.56 dhukkhEshvanudhvignamanA:  sthithadhI: uchyathE  is known to be sthitha pragya
2.57 ya: sarvathrAnabhisnEhas  ya:  one who is
2.57 ya: sarvathrAnabhisnEhas  sarvathra  all (likeable aspects)
2.57 ya: sarvathrAnabhisnEhas  anabhisnEha:  being detached
2.57 ya: sarvathrAnabhisnEhas  thath thath SubhASubham  those auspicious and inauspicious aspects
2.57 ya: sarvathrAnabhisnEhas  prApya  even after achieving
2.57 ya: sarvathrAnabhisnEhas  na abhinandhathi  not glorifying (auspicious aspects)
2.57 ya: sarvathrAnabhisnEhas  na dhvEshti  not abhorring (inauspicious aspects)
2.57 ya: sarvathrAnabhisnEhas  thasya  his
2.57 ya: sarvathrAnabhisnEhas  pragyA  knowledge
2.57 ya: sarvathrAnabhisnEhas  prathishtithA  stays firm (He is also known as sthitha pragya)
2.58 yadhA samharathE chAyam  yadhA  when
2.58 yadhA samharathE chAyam  ayam  this individual
2.58 yadhA samharathE chAyam  indhriyANi  senses (which try to reach out to worldly pleasures)
2.58 yadhA samharathE chAyam  kUrma: angAni iva  Like a tortoise-s limbs (which are drawn inside)
2.58 yadhA samharathE chAyam  sarvaSa:  in all manners
2.58 yadhA samharathE chAyam  indhriyArthEbhya:  from the aspects such as [worldly pleasures based on] Sabdham (sound)
2.58 yadhA samharathE chAyam  samharathE  draws himself inward
2.58 yadhA samharathE chAyam  thasya  his
2.58 yadhA samharathE chAyam  pragyA  knowledge
2.58 yadhA samharathE chAyam  prathishtithA  firmly situated (He is also a sthitha pragya).
2.59 vishayA vinivarthanthE  nirAhArasya dhEhina:  for the AthmA who withdrew the senses from worldly pleasures
2.59 vishayA vinivarthanthE  vishayA:  worldly pleasures
2.59 vishayA vinivarthanthE  rasavarjam  except for desire (in such pleasures)
2.59 vishayA vinivarthanthE  vinivarthanthE  gets eliminated (only the desire remains);
2.59 vishayA vinivarthanthE  asya  for such gyAna yOgi
2.59 vishayA vinivarthanthE  rasa: api  even such desire
2.59 vishayA vinivarthanthE  param &n bsp;(since it is more enjoyable than worldly pleasures) true nature of self
2.59 vishayA vinivarthanthE  dhrushtvA  on seeing
2.59 vishayA vinivarthanthE  nivarthathE  gets eliminated
2.60 yathathO hyapi kaunthEya  hE kaunthEya  Oh son of kunthI!
2.60 yathathO hyapi kaunthEya  vipaSchitha:  having ability to differentiate
2.60 yathathO hyapi kaunthEya  yaththa: api  though pursuing (for self realisation)
2.60 yathathO hyapi kaunthEya  purushasya  the man-s
2.60 yathathO hyapi kaunthEya  pramAthIni  having strength
2.60 yathathO hyapi kaunthEya  indhriyANi  senses
2.60 yathathO hyapi kaunthEya  mana:  mind
2.60 yathathO hyapi kaunthEya  prasabham  forcefully
2.60 yathathO hyapi kaunthEya  haranthi  pull
2.61 thAni sarvANi samyamya  thAni sarvANi  all those senses (which are difficult to overcome due to being attached to worldly pleasures)
2.61 thAni sarvANi samyamya  samyamya  pulling back from worldly pleasures
2.61 thAni sarvANi samyamya  mathpara:  engage in me
2.61 thAni sarvANi samyamya  yuktha:  being self satisfied
2.61 thAni sarvANi samyamya  AsItha  let him live;
2.61 thAni sarvANi samyamya  yasya  for the one
2.61 thAni sarvANi samyamya  indhriyANi  senses including mind
2.61 thAni sarvANi samyamya  vaSE  in control (by my grace)
2.61 thAni sarvANi samyamya  thasya pragyA prathishtithA hi  isn-t his knowledge firm?
2.62 dhyAyathO vishayAn pumsa:  vishayAn  on the sense objects which are Sabdham (sound), sparSa (touch), rUpa (form), rasa (taste), gandha (smell)
2.62 dhyAyathO vishayAn pumsa:  dhyAyatha:  meditates upon (due to taste in them from time immemorial)
2.62 dhyAyathO vishayAn pumsa:  pumsa:  for the individual (who is not meditating upon me)
2.62 dhyAyathO vishayAn pumsa:  thEshu  in those sense objects
2.62 dhyAyathO vishayAn pumsa:  sanga:  attachment
2.62 dhyAyathO vishayAn pumsa:  upajAyathE  grows;
2.62 dhyAyathO vishayAn pumsa:  sangAth  due to that attachment
2.62 dhyAyathO vishayAn pumsa:  kAma:  lust (that, without engaging in which, one finds it unbearable)
2.62 dhyAyathO vishayAn pumsa:  sanjAyathE  occurs abundantly;
2.62 dhyAyathO vishayAn pumsa:  kAmAth  due to that lust
2.62 dhyAyathO vishayAn pumsa:  krOdha:  anger
2.62 dhyAyathO vishayAn pumsa:  abhijAyathE  occurs more.
2.63 krodhAdhbhavathi sammOha:  krOdhAth  due to that anger
2.63 krodhAdhbhavathi sammOha:  sammOha:  dementation
2.63 krodhAdhbhavathi sammOha:  bhavathi  occurs;
2.63 krodhAdhbhavathi sammOha:  sammOhAth  due to dementation
2.63 krodhAdhbhavathi sammOha:  smruthivibhrama: (bhavathi)  loss of memory occurs;
2.63 krodhAdhbhavathi sammOha:  smruthivibhramaSAth  from loss of memory
2.63 krodhAdhbhavathi sammOha:  budhdhinASa: (bhavathi)  destruction of intelligence
2.63 krodhAdhbhavathi sammOha:  budhdhinASAth  due to destruction of intelligence
2.63 krodhAdhbhavathi sammOha:  praNaSyathi  he himself perishes (by drowning in this samsAram (material realm))
2.64 rAgadhvEsha vimukthais thu  rAgadhvEsha vimukthai: (viyukthai:)  having been removed of longings and hatred (by my (krishNa-s) grace)
2.64 rAgadhvEsha vimukthais thu  AthmavaSyai:  being under the control of self
2.64 rAgadhvEsha vimukthais thu  indhriyai:  senses
2.64 rAgadhvEsha vimukthais thu  vishayAn  sense objects such as Sabdha (sound) etc
2.6 4 rAgadhvEsha vimukthais thu  charan  being crossed over
2.64 rAgadhvEsha vimukthais thu  vidhEyAthmA  man who controlled his mind
2.64 rAgadhvEsha vimukthais thu  prasAdham  clarity of thought
2.64 rAgadhvEsha vimukthais thu  adhigachchathi  attains
2.65 prasAdhE sarvadhukkhAnAm  asya  for such man
2.65 prasAdhE sarvadhukkhAnAm  prasAdhE (sathi)  after acquiring clarity of mind
2.65 prasAdhE sarvadhukkhAnAm  sarvadhukkhAnAm hAni:  destruction of all sorrows
2.65 prasAdhE sarvadhukkhAnAm  upajAyathE  occurs;
2.65 prasAdhE sarvadhukkhAnAm  prasanna chEthasa:  for the one with clarity of mind
2.65 prasAdhE sarvadhukkhAnAm  Asu  soon
2.65 prasAdhE sarvadhukkhAnAm  budhdhi:  intelligence
2.65 prasAdhE sarvadhukkhAnAm  paryavathishtathE hi  does it not become established firmly?
2.66 nAsthi budhdhir ayukthasya  ayukthasya  for the one whose mind/heart is not fixed on me
2.66 nAsthi budhdhir ayukthasya  budhdhi:  knowledge about the self
2.66 nAsthi budhdhir ayukthasya  na asthi  does not occur;
2.66 nAsthi budhdhir ayukthasya  ayukthasya  for one who does not have that knowledge (about self)
2.66 nAsthi budhdhir ayukthasya  bhAvanA  meditation on the self
2.66 nAsthi budhdhir ayukthasya  na cha (asthi)  does not materialize;
2.66 nAsthi budhdhir ayukthasya  abhAvayatha:  for one who does not meditate on self
2.66 nAsthi budhdhir ayukthasya  SAnthi:  detachment in worldly pleasures
2.66 nAsthi budhdhir ayukthasya  na cha (asthi)  does not occur;
2.66 nAsthi budhdhir ayukthasya  aSAnthasya  for the one who does not have detachment in worldly pleasures
2.66 nAsthi budhdhir ayukthasya  kutha: sukham  how will he get the ultimate bliss?
2.67 indhriyANAm hi charathAm  charathAm  engaging in worldly pleasures (as desired)
2.67 indhriyANAm hi charathAm  indhiryANAm  sensory organs
2.67 indhriyANAm hi charathAm  yath mana:  that mind
2.67 indhriyANAm hi charathAm  anuvidhIyathE  made (by the man) to follow
2.67 indhriyANAm hi charathAm  thath  that mind
2.67 indhriyANAm hi charathAm  asya  such man-s
2.67 indhriyANAm hi charathAm  pragyAm  knowledge (about the self)
2.67 indhriyANAm hi charathAm  vAyu:  wind (coming from the opposite direction)
2.67 indhriyANAm hi charathAm  ambhasi nAvam iva  Like a ship (being pulled in the opposite direction) in water
2.67 indhriyANAm hi charathAm  harathi hi  isn-t it dragging towards worldly pleasures?
2.68 thasmAdh yasya mahAbAhO  mahAbhAhO  Oh mighty armed!
2.68 thasmAdh yasya mahAbAhO  thasmAth  thus
2.68 thasmAdh yasya mahAbAhO  yasya indhiryANi  whose sensory organs
2.68 thasmAdh yasya mahAbAhO  indhriyArthEbhya:  from the worldly pleasures
2.68 thasmAdh yasya mahAbAhO  sarvaSa: nigruhIthAni  withdrawn in all manners
2.68 thasmAdh yasya mahAbAhO  thasya  for him
2.68 thasmAdh yasya mahAbAhO  pragyA  knowledge (about the self)
2.68 thasmAdh yasya mahAbAhO  prathishtithA  firmly established.
2.69 yA niSA sarvabhUthAnAm  yA  that knowledge about self
2.69 yA niSA sarvabhUthAnAm  sarvabhUthAnAm  for all creatures
2.69 yA niSA sarvabhUthAnAm  niSA  dark like in the night
2.69 yA niSA sarvabhUthAnAm  thasyAm  in context of such knowledge
2.69 yA niSA sarvabhUthAnAm  samyamI  gyAna yOgi who controlled his sensory organs
2.69 yA niSA sarvabhUt hAnAm  jAgarthi  staying awake (experiencing the self)
2.69 yA niSA sarvabhUthAnAm  yasyAm  in the knowledge relating to worldly pleasures
2.69 yA niSA sarvabhUthAnAm  bhUthAni  creatures
2.69 yA niSA sarvabhUthAnAm  jAgrathi  staying awake (enjoying those worldly pleasures) and shining
2.69 yA niSA sarvabhUthAnAm  sA  that knowledge
2.69 yA niSA sarvabhUthAnAm  paSyatha:  seeing the self
2.69 yA niSA sarvabhUthAnAm  munE:  for the gyAna yOgi who meditates upon it
2.69 yA niSA sarvabhUthAnAm  niSA  dark like night
2.70 ApUryamANam achalaprathishtam  yadhvath  like
2.70 ApUryamANam achalaprathishtam  ApUryamANam  naturally full
2.70 ApUryamANam achalaprathishtam  achalaprathishtam  motionless
2.70 ApUryamANam achalaprathishtam  samudhram  ocean
2.70 ApUryamANam achalaprathishtam  Apa:  river waters
2.70 ApUryamANam achalaprathishtam  praviSanthi  how they enter
2.70 ApUryamANam achalaprathishtam  thadhvath  similarly
2.70 ApUryamANam achalaprathishtam  sarvE kAmA:  all worldly pleasures such as Sabdham (sound) etc
2.70 ApUryamANam achalaprathishtam  yam  who (controlled his sensory organs)
2.70 ApUryamANam achalaprathishtam  praviSanthi  enter
2.70 ApUryamANam achalaprathishtam  sa:  he alone
2.70 ApUryamANam achalaprathishtam  SAnthim  the peace of being relieved from worldly pleasures
2.70 ApUryamANam achalaprathishtam  ApnOthi  attains;
2.70 ApUryamANam achalaprathishtam  kAma kAmI  one who becomes disturbed by desiring for worldly pleasures
2.70 ApUryamANam achalaprathishtam  na  does not attain peace
2.71 vihAya kAmAn ya: sarvAn  ya: pumAn  that man
2.71 vihAya kAmAn ya: sarvAn  sarvAn kAmAn  all worldly pleasures
2.71 vihAya kAmAn ya: sarvAn  vihAya  giving up
2.71 vihAya kAmAn ya: sarvAn  ni:spruha:  being detached (in them)
2.71 vihAya kAmAn ya: sarvAn  nirmama:  being devoid of mamakAra (ownership)
2.71 vihAya kAmAn ya: sarvAn  nirahankAra:  being devoid of ahankAra (confusing AthmA with body)
2.71 vihAya kAmAn ya: sarvAn  charathi  one who lives
2.71 vihAya kAmAn ya: sarvAn  sa:  he
2.71 vihAya kAmAn ya: sarvAn  SAnthim adhigachchathi  attains the peace of being relieved from worldly pleasures
2.72 EshA brAhmI sthithi: pArtha  hE pArtha  Oh arjuna!
2.72 EshA brAhmI sthithi: pArtha  EshA sthithi:  being situated in detached mode of action towards achieving true knowledge of self
2.72 EshA brAhmI sthithi: pArtha  brAhmI  (by nurturing gyAna yOga) it facilitates attaining AthmA which is known as brahmam
2.72 EshA brAhmI sthithi: pArtha  EnAm  being situated in detached mode of action
2.72 EshA brAhmI sthithi: pArtha  prApya  having attained
2.72 EshA brAhmI sthithi: pArtha  na vimuhyathi  (one is) not bewildered;
2.72 EshA brAhmI sthithi: pArtha  asyAm  in this state of karma yOga
2.72 EshA brAhmI sthithi: pArtha  anthakAlE api  even towards the end of one-s life
2.72 EshA brAhmI sthithi: pArtha  sthithva  being situated
2.72 EshA brAhmI sthithi: pArtha  nirvANam  blissful
2.72 EshA brAhmI sthithi: pArtha  brahma  AthmA (self)
2.72 EshA brAhmI sthithi: pArtha  ruchchathi  attains
3.1 jyAyasI chEth karmaNas thE  janArdhana  Oh janArdhana!
3.1 jyAyasI chEth karmaNas thE  kESava  Oh kESava!
3.1 jyAyasI chEth karmaNas thE  budhdhi: 
3.1 jyAyasI chEth karmaNas thE  jyAyasI  as best
3.1 jyAyasI chEth karmaNas thE  thE  for you
3.1 jyAyasI chEth karmaNas thE  mathA chEth  if it is strong opinion
3.1 jyAyasI chEth karmaNas thE  thath  in that case
3.1 jyAyasI chEth karmaNas thE  gOrE  cruel
3.1 jyAyasI chEth karmaNas thE  karmaNi  activities such as battle etc
3.1 jyAyasI chEth karmaNas thE  kim  why
3.1 jyAyasI chEth karmaNas thE  mAm  me
3.1 jyAyasI chEth karmaNas thE  niyOjasi  engaging
3.2 vyAmiSrENEva vAkyEna  vyAmisrENa  contradictory
3.2 vyAmiSrENEva vAkyEna  vAkyEna Eva  statements
3.2 vyAmiSrENEva vAkyEna  mE  my
3.2 vyAmiSrENEva vAkyEna  budhdhim  intelligence
3.2 vyAmiSrENEva vAkyEna  mOhayasi iva  it appears that you are confusing me
3.2 vyAmiSrENEva vAkyEna  thath  hence
3.2 vyAmiSrENEva vAkyEna  yEna  which statement
3.2 vyAmiSrENEva vAkyEna  aham niSchithya  determine the principle guiding my future activity
3.2 vyAmiSrENEva vAkyEna  SrEya:  that ultimate goal
3.2 vyAmiSrENEva vAkyEna  ApnuyAm  will attain
3.2 vyAmiSrENEva vAkyEna  Etham vadha  give such (non-contradictory) statement
3.3 lOkEsmin dhvividhA nishtA  anagha!  Oh sinless!
3.3 lOkEsmin dhvividhA nishtA  asmin lOkEna  in this world which is filled with different personalities
3.3 lOkEsmin dhvividhA nishtA  mayA  by me (who is most merciful, who explains the principles as it is)
3.3 lOkEsmin dhvividhA nishtA  dhvi vidhA  two types of
3.3 lOkEsmin dhvividhA nishtA  nishtA  states
3.3 lOkEsmin dhvividhA nishtA  purA  in previous chapter
3.3 lOkEsmin dhvividhA nishtA  prOkthA  explained elegantly
3.3 lOkEsmin dhvividhA nishtA  (they are)
3.3 lOkEsmin dhvividhA nishtA  sAnkhyAnAm  for the ones with intelligence (which is focussed on the self and is not attracted by worldly pleasures)
3.3 lOkEsmin dhvividhA nishtA  gyAna yOgEna (nishtA)  the state of gyAna yOga
3.3 lOkEsmin dhvividhA nishtA  yOginAm  for the ones who are eligible for karma yOga (due to their having intelligence that is interested in worldly pleasures)
3.3 lOkEsmin dhvividhA nishtA  karma yOgEna (nishtA)  the state of karma yOga
3.4 na karmaNAm anArambhAn  purusha:  any man (who lives in this world)
3.4 na karmaNAm anArambhAn  karmaNAm anArambhAn  due to not starting to engage in karma yOga
3.4 na karmaNAm anArambhAn  naishkarmyam  gyAna yOga
3.4 na karmaNAm anArambhAn  na aSnuthE  will not attain
3.4 na karmaNAm anArambhAn  sanyasanAth Eva  giving up (the karma yOga which was started)
3.4 na karmaNAm anArambhAn  sidhdhim  gyAna yOga which is the result (of karma yOga)
3.4 na karmaNAm anArambhAn  na cha samadhigachchathi  will not attain
3.5 na hi kaSchith kshaNam api  hi  because
3.5 na hi kaSchith kshaNam api  kaSchith  no one
3.5 na hi kaSchith kshaNam api  jAthu  ever
3.5 na hi kaSchith kshaNam api  kshaNam api  even for a moment
3.5 na hi kaSchith kshaNam api  akarmakruth  without performing actions
3.5 na hi kaSchith kshaNam api  na thishtathi  cannot remain;
3.5 na hi kaSchith kshaNam api  sarva:  everyone (even those who vowed to remain actionless)
3.5 na hi kaSchith kshaNam api  prakruthijai:  that which grows due to the connection with matter
3.5 na hi kaSchith kshaNam api  guNai  qualities such as sathvam, rajas and thamas
3.5 na hi kaSchith kshaNam api  karma  with respect to their respective actions
3.5 na hi kaSchith kshaNam api  avaSa:  unconsciously
3.5 na hi kaSchith kshaNam api  kAryathE hi  are they not engaged?
3.6 karmEndhriyANi samyamya  ya:  one who is focussed on gyAna
3.6 karmEndhriyANi samyamya  karmEndhriyANi  sense organs such as mouth, speech, hands, feet etc
3.6 karmEndhriyANi samyamya  samyamya  controlling them well (so that they are not engaged in sensual pleasures)
3.6 karmEndhriyANi samyamya  vimUdAthmA  but having the heart/mind which lacks knowledge about self
3.6 karmEndhriyANi samyamya  manasA  in (that) mind
3.6 karmEndhriyANi samyamya  indhriyArthAn  sensual pleasures which are the food for sense organs
3.6 karmEndhriyANi samyamya  smaran AsthE  thinking about them
3.6 karmEndhriyANi samyamya  sa:  he
3.6 karmEndhriyANi samyamya  mithyAchAra:  having defective discipline
3.6 karmEndhriyANi samyamya  uchyathE  said to be
3.7 yas thvindriyANi manasA  arjuna  Oh arjuna!
3.7 yas thvindriyANi manasA  ya: thu  that person
3.7 yas thvindriyANi manasA  manasA  with the mind (that is focussed on AthmA)
3.7 yas thvindriyANi manasA  indhriyANi  senses
3.7 yas thvindriyANi manasA  niyamyma  engaging them in activities ordained by SAsthram (which is natural for them)
3.7 yas thvindriyANi manasA  asaktha:  without being attached to results
3.7 yas thvindriyANi manasA  karmEndhriyai:  through the karmEndhriyams (sense organs of action) which lean towards actions
3.7 yas thvindriyANi manasA  karmayOgam ArabhathE  begins karma yOga
3.7 yas thvindriyANi manasA  sa:  he
3.7 yas thvindriyANi manasA  viSishyathE  is greater (than one who is engaging in gyAna yOga)
3.8 niyatham kuru karma thvam  niyatham  That which has become a habit since time eternal
3.8 niyatham kuru karma thvam  karma  karma yOga
3.8 niyatham kuru karma thvam  thvam  you
3.8 niyatham kuru karma thvam  kuru  perform
3.8 niyatham kuru karma thvam  hi  because
3.8 niyatham kuru karma thvam  karma  karma yOga
3.8 niyatham kuru karma thvam  jyAya:  superior
3.8 niyatham kuru karma thvam  akarmaNa:  not performing any action
3.8 niyatham kuru karma thvam  thE  for you (who is gyAna nishtan)
3.8 niyatham kuru karma thvam  SarIra yAthrA api  even sustaining/conducting the body (which is required for gyAna nishtA)
3.8 niyatham kuru karma thvam  na prasidhyEth  will not be possible
3.9 yagyArthAth karmaNOnyathra  yagyArthAth karmaNa: anyathra  Only when engaging in actions other than those which are meant for yagya
3.9 yagyArthAth karmaNOnyathra  ayam lOka:  this world
3.9 yagyArthAth karmaNOnyathra  karma bandhana:  becomes bound by karma
3.9 yagyArthAth karmaNOnyathra  (Thus)
3.9 yagyArthAth karmaNOnyathra  hE kaunthEya  Oh arjuna!
3.9 yagyArthAth karmaNOnyathra  thadhartham  those which are part of yagya
3.9 yagyArthAth karmaNOnyathra  karma  karmas (actions)
3.9 yagyArthAth karmaNOnyathra  mukthasanga:  devoid of attachment
3.9 yagyArthAth karmaNOnyathra  samAchara:  you perform
3.10 sahayagyai: prajA: srushtvA  prajApathi  paramAthmA who is sarvESvara
3.10 sahayagyai: prajA: srushtvA  purA  in the beginning of creation
3.10 sahayagyai: pr ajA: srushtvA  yagyai: saha  with yagyas (sacrifices) (which are meant for his worship))
3.10 sahayagyai: prajA: srushtvA  prajA:  creatures
3.10 sahayagyai: prajA: srushtvA  srushtvA  created
3.10 sahayagyai: prajA: srushtvA  uvAcha  said (as follows)
3.10 sahayagyai: prajA: srushtvA  -anEna  by these sacrifices
3.10 sahayagyai: prajA: srushtvA  prasavishyadhvam  multiply (become abundant)
3.10 sahayagyai: prajA: srushtvA  Esha:  This sacrifice
3.10 sahayagyai: prajA: srushtvA  va:  on you
3.10 sahayagyai: prajA: srushtvA  ishta kAma dhuk  bestow mOksha and that which is prerequisite for mOksha
3.10 sahayagyai: prajA: srushtvA  asthu  let it-
3.11 dhEvAn bhAvayathAnEna  anEna  by this yagya
3.11 dhEvAn bhAvayathAnEna  dhEvAn  these dhEvathAs (who have me as their antharyAmi (in-dwelling super soul))
3.11 dhEvAn bhAvayathAnEna  bhAvayatha  worship;
3.11 dhEvAn bhAvayathAnEna  thE dhEvA:  such dhEvathAs (who are worshipped in this manner)
3.11 dhEvAn bhAvayathAnEna  va:  you
3.11 dhEvAn bhAvayathAnEna  bhAvayanthu  let them nourish (by providing food, water etc)
3.11 dhEvAn bhAvayathAnEna  parasparam  each other
3.11 dhEvAn bhAvayathAnEna  bhAvayantha:  being helpful in this manner
3.11 dhEvAn bhAvayathAnEna  param SrEya:  great benefit of liberation
3.11 dhEvAn bhAvayathAnEna  avApsyatha  will attain
3.12 ishtAn bhogAn hi vO dhEvA  yagya bhAvithA: dhEvA:  dhEvas worshipped by sacrifices
3.12 ishtAn bhogAn hi vO dhEvA  va:  for you
3.12 ishtAn bhogAn hi vO dhEvA  ishtAn  what is required (for their worship subsequently)
3.12 ishtAn bhogAn hi vO dhEvA  bhOgAn  raw materials to be used
3.12 ishtAn bhogAn hi vO dhEvA  dhAsyanthE  will give;
3.12 ishtAn bhogAn hi vO dhEvA  thai:  by those dhEvas
3.12 ishtAn bhogAn hi vO dhEvA  dhaththAn  materials which were given (to worship them)
3.12 ishtAn bhogAn hi vO dhEvA  Ebhya:  to these dhEvas
3.12 ishtAn bhogAn hi vO dhEvA  apradhAya  not offering to them (by sacrifices to them)
3.12 ishtAn bhogAn hi vO dhEvA  ya:  one who
3.12 ishtAn bhogAn hi vO dhEvA  bhunkthE  enjoys himself
3.12 ishtAn bhogAn hi vO dhEvA  sa:  he
3.12 ishtAn bhogAn hi vO dhEvA  sthEna: Eva  verily a thief
3.13 yagya SishtASina: santhO  yagya SishtASina:  those who partake the remnants of sacrifice (which is part of worshipping bhagavAn)
3.13 yagya SishtASina: santhO  santha:  good people
3.13 yagya SishtASina: santhO  sarvakibishai:  all sins (which are hurdles for self realisation)
3.13 yagya SishtASina: santhO  muchyanthE  are liberated;
3.13 yagya SishtASina: santhO  yE  those
3.13 yagya SishtASina: santhO  AthmakAraNAth  only to satisfy their own hunger
3.13 yagya SishtASina: santhO  pachanthi  cook and eat
3.13 yagya SishtASina: santhO  thE thu  they
3.13 yagya SishtASina: santhO  pApA:  being sinners
3.13 yagya SishtASina: santhO  agham bhunjathE  verily eating sin
3.14 annAdh bhavanthi bhUthAni  annAdh  from food
3.14 annAdh bhavanthi bhUthAni  bhUthAni  all beings such as dhEva (celestial), manushya (humans) et al
3.14 annAdh bhavanthi bhUthAni  bhavanthi  created;
3.14 annAdh bhavanthi bhUthAni  parjanyAth  from rain
3.14 annAdh bhavanthi bhUthAni  anna sambhava: (bhavathi)  creation of food occurs
3.14 annAdh bhavanthi bhUthAni  yagyAth  from sacrifice
3.14 annAdh bhavanthi bhUthAni  parjanya  rain
3.14 annAdh bhavanthi bhUthAni  bhavathi  occurs
3.14 annAdh bhavanthi bhUthAni  yagya:  sacrifice
3.14 annAdh bhavanthi bhUthAni  karmasamudhbhava: (bhavathi)  is born from karma (righteous actions)
3.15 karma brahmOdhbhavam vidhdhi  karma  karma (righteous action)
3.15 karma brahmOdhbhavam vidhdhi  brahmOdhbhavam  born from body
3.15 karma brahmOdhbhavam vidhdhi  vidhdhi  know that
3.15 karma brahmOdhbhavam vidhdhi  brahma  body
3.15 karma brahmOdhbhavam vidhdhi  aksharasamudhbhavam  born from jIvAthmA
3.15 karma brahmOdhbhavam vidhdhi  thasmAth  thus
3.15 karma brahmOdhbhavam vidhdhi  sarvagatham  that which is present for everyone
3.15 karma brahmOdhbhavam vidhdhi  brahma  body
3.15 karma brahmOdhbhavam vidhdhi  nithyam  always
3.15 karma brahmOdhbhavam vidhdhi  yagyE prathistitham  is based on [sustained by] yagya
3.16 Evam pravarthitham chakram  pArtha  Oh son of kunthI!
3.16 Evam pravarthitham chakram  Evam  in this manner
3.16 Evam pravarthitham chakram  pravarthitham  aspects that depend on each other (arranged by bhagavAn)
3.16 Evam pravarthitham chakram  chakram  wheel like cause-effect setup
3.16 Evam pravarthitham chakram  iha  who is in the stage of performing the means
3.16 Evam pravarthitham chakram  ya:  one
3.16 Evam pravarthitham chakram  na anuvarthayathi  does not follow it (by not engaging in yagya)
3.16 Evam pravarthitham chakram  sa:  he
3.16 Evam pravarthitham chakram  agAyu:  having sinful life span
3.16 Evam pravarthitham chakram  indhriyArAma:  engaged in garden of senses
3.16 Evam pravarthitham chakram  mOgham  uselessly
3.16 Evam pravarthitham chakram  jIvathi  lives
3.17 yasthvAthmarathirEva syAdh  ya: thu mAnava:  that man
3.17 yasthvAthmarathirEva syAdh  Athma rathi: Eva  being engaged in AthmA only
3.17 yasthvAthmarathirEva syAdh  Athmathruptha:cha (Eva)  being satisfied by AthmA only
3.17 yasthvAthmarathirEva syAdh  Athmani Eva  in AthmA only
3.17 yasthvAthmarathirEva syAdh  santhushta:  having attained contentment
3.17 yasthvAthmarathirEva syAdh  syAth  one who stays
3.17 yasthvAthmarathirEva syAdh  thasya  for him
3.17 yasthvAthmarathirEva syAdh  kAryam  karma (actions) to be performed
3.17 yasthvAthmarathirEva syAdh  na vidhyathE  not there
3.18 naiva thasya kruthEnArthO  iha  In this stage of being realized of AthmA
3.18 naiva thasya kruthEnArthO  thasya  for him
3.18 naiva thasya kruthEnArthO  kruthEna  for the karmas which were performed
3.18 naiva thasya kruthEnArthO  artha: na  there is no result
3.18 naiva thasya kruthEnArthO  akruthEna  for the karmas which were not performed
3.18 naiva thasya kruthEnArthO  kaSchana (anartha:)  not affected by ill-effects
3.18 naiva thasya kruthEnArthO  asya  for him
3.18 naiva thasya kruthEnArthO  sarva bhUthEshu  in all objects (which are transformation of prakruthi (material nature))
3.18 naiva thasya kruthEnArthO  arthavyapASraya:  to depend on
3.18 naiva thasya kruthEnArthO  kaSchith  anything
3.18 naiva thasya krut hEnArthO  na cha (asthi)  not there
3.19 thasmAdhasaktha: sathatham  thasmAth  Thus, due to all these reasons (which have been explained previously)
3.19 thasmAdhasaktha: sathatham  asaktha:  with detachment
3.19 thasmAdhasaktha: sathatham  sathatham  without break (until one sees the AthmA (self))
3.19 thasmAdhasaktha: sathatham  kAryam (ithyEva)  as to be done essentially
3.19 thasmAdhasaktha: sathatham  karma  karma yOga
3.19 thasmAdhasaktha: sathatham  samAchara  you perform;
3.19 thasmAdhasaktha: sathatham  asaktha:  with detachment
3.19 thasmAdhasaktha: sathatham  karma  karma yOga
3.19 thasmAdhasaktha: sathatham  Acharan  performing
3.19 thasmAdhasaktha: sathatham  purusha:  man
3.19 thasmAdhasaktha: sathatham  param  AthmA (which is higher than prakruthi)
3.19 thasmAdhasaktha: sathatham  ApnOthi  attains (realizes).
3.19.5 karmaNaiva hi samsidhdhim  janakAdhaya:  janaka et al
3.19.5 karmaNaiva hi samsidhdhim  karmaNA Eva  only through karma yOga (and not gyAna yOga)
3.19.5 karmaNaiva hi samsidhdhim  samsidhdhim  the result of self-realisation
3.19.5 karmaNaiva hi samsidhdhim  AsthithA: hi  have they not attained?
3.20 lOkasangraham EvApi  lOka sangraham Eva  To inspire [less-intelligent worldly] people only [to help them]
3.20 lOkasangraham EvApi  sampaSyan api  keeping that in mind
3.20 lOkasangraham EvApi  karthum arhasi  it is apt for you to engage in karma yOga
3.21 yadh yadh Acharathi SrEshtas  SrEshta:  the wise person (in gyAnam (knowledge) and anushtAnam (application of knowledge))
3.21 yadh yadh Acharathi SrEshtas  yadh yadh  whichever actions
3.21 yadh yadh Acharathi SrEshtas  Acharathi  he performs
3.21 yadh yadh Acharathi SrEshtas  thath thath Eva  the same actions
3.21 yadh yadh Acharathi SrEshtas  ithara: jana:  common people
3.21 yadh yadh Acharathi SrEshtas  Acharathi  perform
3.21 yadh yadh Acharathi SrEshtas  sa:  that wise person
3.21 yadh yadh Acharathi SrEshtas  yath pramANam  in whichever manner (those actions)
3.21 yadh yadh Acharathi SrEshtas  kuruthE  performs
3.21 yadh yadh Acharathi SrEshtas  lOka:  common people of the world
3.21 yadh yadh Acharathi SrEshtas  thath (Eva)  only that much
3.21 yadh yadh Acharathi SrEshtas  anuvarthathE  follow.
3.22 na mE pArthAsthi karthavyam  [hE] pArtha  Oh son of kunthI!
3.22 na mE pArthAsthi karthavyam  thrishu lOkEshu  (born in) three types of species [dhEva (celestial beings), manushya (human beings), thiryak (animals)]
3.22 na mE pArthAsthi karthavyam  mE  for me, who is the sarvESvara
3.22 na mE pArthAsthi karthavyam  karthavyam  duty that must be performed
3.22 na mE pArthAsthi karthavyam  kinchana  anything
3.22 na mE pArthAsthi karthavyam  na asthi  not present;
3.22 na mE pArthAsthi karthavyam  (this is because)
3.22 na mE pArthAsthi karthavyam  anavAptham  that which is not fulfilled
3.22 na mE pArthAsthi karthavyam  avApthavyam  to be attained (by performing an action)
3.22 na mE pArthAsthi karthavyam  kinchana  anything
3.22 na mE pArthAsthi karthavyam  na asthi  not present.
3.22 na mE pArthAsthi karthavyam  cha  still
3.22 na mE pArthAsthi karthavyam  karmaNi  in actions (pertaining to the varNASrama dharma of my births)
3.22 na mE pArthAsthi karthavyam  vartha Eva  I am engaged
3.23 yadhi h yaham na varthEyam  pArtha  Oh arjuna!
3.23 yadhi hyaham na varthEyam  aham hi  I, sarvESvara
3.23 yadhi hyaham na varthEyam  karmaNi  in the karma (pertaining to the family I am born in)
3.23 yadhi hyaham na varthEyam  jAthu  ever
3.23 yadhi hyaham na varthEyam  athandhritha:  without laziness
3.23 yadhi hyaham na varthEyam  yadhi na varthEyam  if I am not firmly situated
3.23 yadhi hyaham na varthEyam  manushyA:  common men
3.23 yadhi hyaham na varthEyam  sarvaSa:  in all manner
3.23 yadhi hyaham na varthEyam  mama vartham  my ways
3.23 yadhi hyaham na varthEyam  anuvarthanthE  will follow
3.24 uthsIdhEyur imE lokA  aham  I
3.24 uthsIdhEyur imE lokA  karma  actions (pertaining to the heritage of the family I am born in)
3.24 uthsIdhEyur imE lokA  na kuryAm chEth  did not perform
3.24 uthsIdhEyur imE lokA  imE lOkA:  the residents of this world (who follow my discipline)
3.24 uthsIdhEyur imE lokA  uthsIdhEyu:  will be ruined;
3.24 uthsIdhEyur imE lokA  sankarasya  mixture (in the families of dedicated followers)
3.24 uthsIdhEyur imE lokA  karthA cha syAm  [I] would be the one who caused;
3.24 uthsIdhEyur imE lokA  thus,
3.24 uthsIdhEyur imE lokA  imA: prajA:  these people
3.24 uthsIdhEyur imE lokA  upahanyAm  will be the cause for their downfall (in the future too)
3.25 sakthA: karmaNyavidhvAmsO  bhAratha  Oh descendant of bharatha!
3.25 sakthA: karmaNyavidhvAmsO  karmaNi sakthA:  being the ones who are inevitably connected to karma
3.25 sakthA: karmaNyavidhvAmsO  avidhvAmsa:  those who do not know about the nature of AthmA in full
3.25 sakthA: karmaNyavidhvAmsO  yathA kurvanthi  how they will engage in karma yOga (for self-realisation)
3.25 sakthA: karmaNyavidhvAmsO  thathA  in the same manner
3.25 sakthA: karmaNyavidhvAmsO  asaktha:  being detached from karma
3.25 sakthA: karmaNyavidhvAmsO  vidhvAn  one who is well aware of the nature of AthmA in full
3.25 sakthA: karmaNyavidhvAmsO  lOka sangraham chikIrshu:  desiring for the welfare of the world
3.25 sakthA: karmaNyavidhvAmsO  kuryAth  will engage in karma yOga
3.26 na budhdhi bhEdham janayEdh  agyAnAm  not aware of the nature of AthmA in full
3.26 na budhdhi bhEdham janayEdh  karmasanginAm  for the mumukshus who are connected to karma
3.26 na budhdhi bhEdham janayEdh  budhdhi bhEdham  change in intelligence (that there is another means to self-realisation apart from karma yOga)
3.26 na budhdhi bhEdham janayEdh  na janayEth  should not create
3.26 na budhdhi bhEdham janayEdh  vidhvAn  Being well aware of the nature of AthmA in full
3.26 na budhdhi bhEdham janayEdh  yuktha:  with intelligence (that karma yOga itself can be means for self-realisation without the assistance of gyAna yOga)
3.26 na budhdhi bhEdham janayEdh  samAcharan  practicing karma yOga properly
3.26 na budhdhi bhEdham janayEdh  sarva karmANi jOshayEth  should bring happiness in all activities (to those who practice karma yOga)
3.27 prakruthE: kriyamANAni  ahankAra vimUdAthmA  one whose AthmA is covered by ahankAram (considering one-s body as the soul)
3.27 prakruthE: kriyamANAni  prakruthE: guNai:  by the three qualities (saththva, rajas, thamas) of matter
3.27 prakruthE: kriyamANAni  sarvaSa: kriyamANAni  performed in many ways (per those qualities)
3.27 prakruthE: kriyamANAni  karmANi (prathi)  towards karmas (actions)
3.27 prakruthE: kriyamANAni  -aham karthA- ithi  considering -I am the doer-
3.27 prakruthE: kriyamANAni  manyathE  becomes bewildered
3.28 thathva vith thu mahAbAhO  mahAbhAhO  Oh mighty armed!
< a href="http://githa.koyil.org/index.php/3-28/">3.28 thathva vith thu mahAbAhO  guNa karma vibhAgayO: thathvavith thu  One who understands the classification of qualities and actions
3.28 thathva vith thu mahAbAhO  guNA:  -qualities viz saththva, rajas, thamas
3.28 thathva vith thu mahAbAhO  guNEshu  in their actions
3.28 thathva vith thu mahAbAhO  varthanthE  are engaged in it-
3.28 thathva vith thu mahAbAhO  ithi  as
3.28 thathva vith thu mahAbAhO  mathvA  considering
3.28 thathva vith thu mahAbAhO  na sajjathE  gives up attachments (does not think that he is the doer)
3.29 prakruthEr guNa sammUdAs  prakruthE:  primordial nature-s (which is transformed into body)
3.29 prakruthEr guNa sammUdAs  guNasammUdA:  those who are confused and unaware of AthmA due to the three qualities viz sathva, rajas and thamas
3.29 prakruthEr guNa sammUdAs  guNakarmasu  the actions performed by these qualities
3.29 prakruthEr guNa sammUdAs  sajjanthE  are always attached to them; (They are not attached to the AthmA which is free from these qualities.)
3.29 prakruthEr guNa sammUdAs  mandhAn  being unwise
3.29 prakruthEr guNa sammUdAs  akruthsnavidha:  not knowing the true nature of AthmA fully
3.29 prakruthEr guNa sammUdAs  thAn  those
3.29 prakruthEr guNa sammUdAs  kruthsnavith  one who is well aware of the true nature of AthmA fully
3.29 prakruthEr guNa sammUdAs  na vichAlayEth  should not instigate them to abandon [karma yOga].
3.30 mayi sarvANi karmANi  adhyAthma chEthasA  with full knowledge about AthmA
3.30 mayi sarvANi karmANi  sarvANi karmANi  all karmas (actions)
3.30 mayi sarvANi karmANi  mayi  unto me who is the antharyAmi of all
3.30 mayi sarvANi karmANi  sanyasya  offering them well
3.30 mayi sarvANi karmANi  nirASI:  without attachment to the results of the actions
3.30 mayi sarvANi karmANi  nirmama:  without thinking -this is my action-
3.30 mayi sarvANi karmANi  bhUthvA  becoming
3.30 mayi sarvANi karmANi  vigathajvara:  being carefree about the sins which have been accrued since time immemorial
3.30 mayi sarvANi karmANi  yudhyasva  you fight
3.31 yE mE matham idham nithyam  yE mAnavA:  those qualified persons
3.31 yE mE matham idham nithyam  idham  this
3.31 yE mE matham idham nithyam  mE matham  my philosophy
3.31 yE mE matham idham nithyam  nithyam anuthishtanthi  always practicing
3.31 yE mE matham idham nithyam  yE SradhdhAvantha:  (even if they are not practicing) at least they are being faithful
3.31 yE mE matham idham nithyam  yE anasUyantha:  (even if they are not faithful) at least they are not jealous
3.31 yE mE matham idham nithyam  thE api  those three types of people
3.31 yE mE matham idham nithyam  karmabhi: muchyanthE  are freed from all puNya (virtuous) and pApa (sinful) karmas
3.32 yE thvEthadhabhyasUyanthO  yE thu  those
3.32 yE thvEthadhabhyasUyanthO  Ethath  this
3.32 yE thvEthadhabhyasUyanthO  mE matham  my philosophy
3.32 yE thvEthadhabhyasUyanthO  na anushtithanthi  not practicing (and those who are not faithful in this philosophy)
3.32 yE thvEthadhabhyasUyanthO  yE abhyasUyantha:  those who are jealous [of this philosophy]
3.32 yE thvEthadhabhyasUyanthO  thAn  those three types of people
3.32 yE thvEthadhabhyasUyanthO  sarvagyAna vimUdAn  those who are bewildered in all knowledge
3.32 yE thvEthadhabhyasUyanthO  nashtAn  (as a result of that) are as good as asath (matter)
3.32 yE thvEthadhabhyasUyanthO  achEthasa:  (since they lack true knowledge) those who have not realised the purpose of having heart/mind
3.32 yE thvEthadhabhyasUyanthO  vidhdhi  know
3.33 sadhru Sam chEshtathE svasyA:  gyAnavAn api  even one who is having knowledge (on truth which is acquired from SAsthram)
3.33 sadhruSam chEshtathE svasyA:  svasyA: prakruthE: sadhruSam  matching his eternal attachment towards worldly pleasures
3.33 sadhruSam chEshtathE svasyA:  chEshtathE  engaged (in worldly maters);
3.33 sadhruSam chEshtathE svasyA:  (This is because)
3.33 sadhruSam chEshtathE svasyA:  bhUthAni  chEthanas (souls) who are together with achEthana (material bodies)
3.33 sadhruSam chEshtathE svasyA:  prakruthim  only eternal taste
3.33 sadhruSam chEshtathE svasyA:  yAnthi  follow.
3.33 sadhruSam chEshtathE svasyA:  (thAni  those)
3.33 sadhruSam chEshtathE svasyA:  nigraha:  injunctions of SAsthram
3.33 sadhruSam chEshtathE svasyA:  kim karishyathi  what can it do?
3.33.5 indhriyasyEndhriyasyArthE  indhriyasya  gyAna indhriyams (organs of knowledge- sensory organs which gather knowledge such as ears)
3.33.5 indhriyasyEndhriyasyArthE  indhriyasya  karma indhriyams (organs of action – sensory organs which are engaged in action such as mouth)
3.33.5 indhriyasyEndhriyasyArthE  arthE  in objects of such organs such as Sabdham (sound) etc and speech etc
3.33.5 indhriyasyEndhriyasyArthE  rAgadhvEshau  kAma (lust) and krOdha (anger)
3.33.5 indhriyasyEndhriyasyArthE  vyavasthithau  are firmly and unavoidably situated
3.34 thayOr na vaSamAgachchEth  thayO:  those lust and anger
3.34 thayOr na vaSamAgachchEth  vaSam na AgachchEth  shall not be addicted to;
3.34 thayOr na vaSamAgachchEth  thau  those lust and anger
3.34 thayOr na vaSamAgachchEth  asya  for the mumukshu who is a gyAna yOga nishta (follower of gyAna yOga)
3.34 thayOr na vaSamAgachchEth  paripanthinau hi  undefeatable enemies
3.35 SrEyAn svadharmO viguNa:  svadharma:  (for the person who is together with matter/body) karma yOga which is the natural means
3.35 SrEyAn svadharmO viguNa:  viguNa: (api)  even when practiced with defects
3.35 SrEyAn svadharmO viguNa:  svanushtithAth  practiced in a faultless manner
3.35 SrEyAn svadharmO viguNa:  paradharmAth  gyAna yOga which is applicable for others (due to not having been used to it)
3.35 SrEyAn svadharmO viguNa:  SrEyAn  is best.
3.35 SrEyAn svadharmO viguNa:  svadharmE (varthamAnasya)  practicing karma yOga which is one-s own means
3.35 SrEyAn svadharmO viguNa:  nidhanam  dying (without achieving the results within the same life time)
3.35 SrEyAn svadharmO viguNa:  SrEya:  is best.
3.35 SrEyAn svadharmO viguNa:  paradharma: (thu)  But gyAna yOga which is applicable for others
3.35 SrEyAn svadharmO viguNa:  bhayAvaha:  instills fear (since it can be destroyed by practicing it incorrectly).
3.36 atha kEna prayukthOyam  vArshNEya  Oh krishNa, descendant of vrshNi clan!
3.36 atha kEna prayukthOyam  ayam  this person who is trying to practice gyAna yOga
3.36 atha kEna prayukthOyam  anichchan api  not interested in enjoying worldly pleasures
3.36 atha kEna prayukthOyam  kEna prayuktha:  instigated by what reason
3.36 atha kEna prayukthOyam  balAth niyOjitha: iva  as if he was forced into against his will
3.36 atha kEna prayukthOyam  pApam  the sin of engaging in worldly pleasures
3.36 atha kEna prayukthOyam  charathi  doing it?
3.37 kAma Esha krOdha Esha  Esha:  the reason for what you asked about (worldly pleasures)
3.37 kAma Esha krOdha Esha  rajO guNa samudhbhava:  arises from rajO guNam (passion)
3.37 kAma Esha krOdha Esha  mahASana:  all-consuming
3.37 kAma Esha krOdha Esha  kAma Eva:  lust only;
3.37 kAma Esha krOdha Esha  Esha:  This lust (when blocked)
3.37 kAma Esha krOdha Esha  mahA pApmA  will lead to do great sins (towards those who blocked su ch lust)
3.37 kAma Esha krOdha Esha  krOdha: (bhavathi)  transform into anger
3.37 kAma Esha krOdha Esha  Enam  this lust (which is caused by rajas and transforms into anger)
3.37 kAma Esha krOdha Esha  iha  for this gyAna yOga
3.37 kAma Esha krOdha Esha  vairiNam vidhdhi  know that to be the enemy
3.38 dhUmEnAvriyathE vahnir  vahni:  fire
3.38 dhUmEnAvriyathE vahnir  yathA dhUmEna AvriyathE  as covered by smoke
3.38 dhUmEnAvriyathE vahnir  AdharSa:  mirror
3.38 dhUmEnAvriyathE vahnir  (yathA) cha malEna (AvriyathE)  as covered by dust
3.38 dhUmEnAvriyathE vahnir  garbha:  embryo
3.38 dhUmEnAvriyathE vahnir  yathA (cha) ulbEna  as amnion
3.38 dhUmEnAvriyathE vahnir  Avrutha:  covered by
3.38 dhUmEnAvriyathE vahnir  thathA  in the same way
3.38 dhUmEnAvriyathE vahnir  thEna  by lust
3.38 dhUmEnAvriyathE vahnir  idham  this collection of chEthanas (souls)
3.38 dhUmEnAvriyathE vahnir  Avrutham  covered
3.39 Avrutham gyAnam EthEna  kaunthEya  Oh son of kunthI!
3.39 Avrutham gyAnam EthEna  dhushpUrENa  desiring for aspects which are impossible to attain and not being content (analEna – even in the aspects which can be attained)
3.39 Avrutham gyAnam EthEna  nithya vairiNA  which is being the enemy (of true knowledge) always
3.39 Avrutham gyAnam EthEna  EthEna kAma rUpENa  by this lust
3.39 Avrutham gyAnam EthEna  gyAnina: gyAnam  the knowledge of AthmA which has knowledge as a natural atttribute
3.39 Avrutham gyAnam EthEna  Avrutham  covered
3.40 indhriyANi manO budhdhir  asya  for this kAma
3.40 indhriyANi manO budhdhir  indhriyANi  sense organs
3.40 indhriyANi manO budhdhir  mana:  mind
3.40 indhriyANi manO budhdhir  budhdhi  firm intellect (in sense gratification)
3.40 indhriyANi manO budhdhir  adhishtAnam  being the tools to hold on (to AthmA)
3.40 indhriyANi manO budhdhir  uchyathE  is said.
3.40 indhriyANi manO budhdhir  Esha:  This lust
3.40 indhriyANi manO budhdhir  Ethai:  through these tools of sense organs, mind and firm intellect
3.40 indhriyANi manO budhdhir  gyAnam  true knowledge (about the true nature of AthmA)
3.40 indhriyANi manO budhdhir  Avruthya  covers
3.40 indhriyANi manO budhdhir  dhEhinam  jIvAthmA which is together with the body
3.40 indhriyANi manO budhdhir  vimOhayathi  bewilders in many ways
3.41 thasmAth thvamindhriyANyAdhau  hE bharatha rishabha  Oh leader of bharatha clan!
3.41 thasmAth thvamindhriyANyAdhau  thasmAthhi  as previously said, since gyAna yOga is difficult to perform
3.41 thasmAth thvamindhriyANyAdhau  thvam  you (who naturally engages in activities of senses due to being bound in the material realm)
3.41 thasmAth thvamindhriyANyAdhau  Adhau  while beginning to practice the means for liberation
3.41 thasmAth thvamindhriyANyAdhau  indhriyANi  senses
3.41 thasmAth thvamindhriyANyAdhau  niyamya  engaging them (in karma yOga)
3.41 thasmAth thvamindhriyANyAdhau  gyAna vigyAna nASanam  that which will destroy the knowledge about the true nature and the qualities of AthmA
3.41 thasmAth thvamindhriyANyAdhau  Enam  in the form of lust
3.41 thasmAth thvamindhriyANyAdhau  pApmAnam  enemy
3.41 thasmAth thvamindhriyANyAdhau  prajahi  destroy it
3.42 indhriyANi parANyAhur  indhriyANi  the ten sense organs (senses – organs of knowledge and organs of action)
3.42 indhriyANi parANyAhur  parANi  being the primary ones (blocking knowledge)
3.42 indhriyANi parANyAhur  Ahu:  it is said;
3.42 indhriyANi parANyAhur  indhriyEbhya:  more than the senses
3.42 indhriyANi parANyAhur  mana:  mind
3.42 indhriyANi parANyAhur  param (Ahu:)  is said to be higher.
3.42 indhriyANi parANyAhur  manasa:thu  even more than the mind
3.42 indhriyANi parANyAhur  budhdhi:  firm conviction (in enjoying worldly pleasures)
3.42 indhriyANi parANyAhur  parA  is higher;
3.42 indhriyANi parANyAhur  ya: thu budhdhE: bharatha:  that which is higher than firm conviction
3.42 indhriyANi parANyAhur  sa: (kAma:)  is lust only.
3.43 Evam budhdhE: param budhdhvA  mahAbhAhO  Oh mighty armed!
3.43 Evam budhdhE: param budhdhvA  Evam  in this manner
3.43 Evam budhdhE: param budhdhvA  budhdhE: param  lust which is more powerful than firm conviction (in blocking knowledge about self)
3.43 Evam budhdhE: param budhdhvA  budhdhvA  knowing
3.43 Evam budhdhE: param budhdhvA  AthmAnam  mind
3.43 Evam budhdhE: param budhdhvA  AthmanA  through firm knowledge
3.43 Evam budhdhE: param budhdhvA  samsthabhya  ordering it (to engage in karma yOga)
3.43 Evam budhdhE: param budhdhvA  dhurAsadham  invincible
3.43 Evam budhdhE: param budhdhvA  kAma rUpam Sathrum  enemy named lust
3.43 Evam budhdhE: param budhdhvA  jahi  destroy it
4.1 imam vivasvathE yOgam  aham  I
4.1 imam vivasvathE yOgam  avyayam  imperishable
4.1 imam vivasvathE yOgam  imam yOgam  this karma yOga which was taught in previous chapter
4.1 imam vivasvathE yOgam  vivasvathE  to sUrya (the presiding deity of sun)
4.1 imam vivasvathE yOgam  prOkthavAn  taught (at the beginning of vaivasvatha manvanthra)
4.1 imam vivasvathE yOgam  vivasvAn  sUrya
4.1 imam vivasvathE yOgam  manavE  to manu (of the vaivasvatha manvanthra)
4.1 imam vivasvathE yOgam  prAha  taught
4.1 imam vivasvathE yOgam  manu:  manu
4.1 imam vivasvathE yOgam  ikshvAkavE  to (his son) ikshvAku
4.1 imam vivasvathE yOgam  abravIth  taught.
4.2 Evam paramparA prAptham  paranthapa  Oh torturer of enemies!
4.2 Evam paramparA prAptham  Evam  in this manner
4.2 Evam paramparA prAptham  paramparA prAptham  taught through succession of teachers in the form of sun/grandson
4.2 Evam paramparA prAptham  imam  this karma yOga
4.2 Evam paramparA prAptham  rAjarishaya:  royal sages such as janaka
4.2 Evam paramparA prAptham  vidhu:  came to know
4.2 Evam paramparA prAptham  sa:  that karma yOga
4.2 Evam paramparA prAptham  iha  in this world
4.2 Evam paramparA prAptham  mahathA kAlEna  due to the long length of time
4.2 Evam paramparA prAptham  nashta:  disappeared (due to lack of teachers)
4.3 sa EvAyam mayA thEdhya  purAthana:  ancient
4.3 sa EvAyam mayA thEdhya  sa: Eva ayam yOga:  this karma yOga (which was preserved through this succession of teachers)
4.3 sa EvAyam mayA thEdhya  mE  for me
4.3 sa EvAyam mayA thEdhya  bhaktha:  devotee
4.3 sa EvAyam mayA thEdhya  sakhA  friend
4.3 sa EvAyam mayA thEdhya  asi  being
4.3 sa EvAyam mayA thEdhya  ithi  due to
4.3 sa EvAyam mayA thEdhya  thE  for you (who is a prapanna (surrendered person))
4.3 sa EvAyam mayA thEdhya  adhya  today
4.3 sa EvAyam mayA thEdhya  mayA  by me
4.3 sa EvAyam mayA thEdhya  prOktha:  taught in detail
4.3 sa EvAyam mayA thEdhya  Ethath  this
4.3 sa EvAyam mayA thEdhya  uththamam rahasyam hi  confidential knowledge related to vEdhAntha, which is the best
4.4 aparam bhavathO janma  bhavatha: janma  your birth
4.4 aparam bhavathO janma  avaram (aparam)  is later (in time)
4.4 aparam bhavathO janma  vivasvatha: janma  sUrya-s birth
4.4 aparam bhavathO janma  param  is earlier (in time)
4.4 aparam bhavathO janma  (In such a case)
4.4 aparam bhavathO janma  thvam  you
4.4 aparam bhavathO janma  Adhau  in the beginning of the manvanthra
4.4 aparam bhavathO janma  prOkthavAn  taught (sUrya)
4.4 aparam bhavathO janma  ithi Ethath  this (contradictory) principle
4.4 aparam bhavathO janma  katham vijAnIyAm  how will I know (as truth)?
4.5 bahUni mE vyathIthAni  hE arjuna  Oh arjuna!
4.5 bahUni mE vyathIthAni  thava cha  like you
4.5 bahUni mE vyathIthAni  mE  for me too
4.5 bahUni mE vyathIthAni  bahUni  countless
4.5 bahUni mE vyathIthAni  janmAni  births
4.5 bahUni mE vyathIthAni  vyathIthAni  have passed;
4.5 bahUni mE vyathIthAni  hE paranthapa  Oh tormentor of enemies!
4.5 bahUni mE vyathIthAni  thAni sarvANi  all of them (your births and my births)
4.5 bahUni mE vyathIthAni  aham  I
4.5 bahUni mE vyathIthAni  vEdha  know:
4.5 bahUni mE vyathIthAni  thvam  you
4.5 bahUni mE vyathIthAni  na vEththa  don-t know (them).
4.6 ajOpi sann avyayAthmA  aja: api san  being birthless (not being subject to birth influenced by karma)
4.6 ajOpi sann avyayAthmA  avyayAthmA (api san)  being imperishable (not being subject to death/destruction influenced by karma)
4.6 ajOpi sann avyayAthmA  bhUthAnAm  for all beings
4.6 ajOpi sann avyayAthmA  ISvara: api san  being the lord
4.6 ajOpi sann avyayAthmA  svAm prakruthim  distinguished forms (made of spiritual matter)
4.6 ajOpi sann avyayAthmA  adhishtAya  accepting
4.6 ajOpi sann avyayAthmA  Athma mAyayA  by my will
4.6 ajOpi sann avyayAthmA  sambhavAmi  descend in many births
4.7 yadhA yadhA hi dharmasya  bhAratha  Oh descendant of bharatha clan!
4.7 yadhA yadhA hi dharmasya  yadhA yadhA hi  whenever
4.7 yadhA yadhA hi dharmasya  dharmasya  for dharma (virtue)
4.7 yadhA yadhA hi dharmasya  glAni: bhavathi  decline occurs
4.7 yadhA yadhA hi dharmasya  adharmasya  for adharma (vice)
4.7 yadhA yadhA hi dharmasya  abhyuththAnam (bhavathi)  is on the rise
4.7 yadhA yadhA hi dharmasya  thadha  at those times
4.7 yadhA yadhA hi dharmasya  aham  I
4.7 yadhA yadhA hi dharmasya  AthmAnam  myself
4.7 yadhA yadhA hi dharmasya  srujAmi  create
4.8 parithrANAya sAdhUnAm  sAdhUnAm parithrANAya  to protect the virtuous
4.8 parithrANAya sAdhUnAm  dhushkruthAm vinASAya  to torture and destroy the wicked
4.8 parithrANAya sAdhUnAm  dharma samsthApanArthAya cha  and to establish dharma firmly (virtues)
4.8 parithrANAya sAdhUnAm  yugE yugE  in every yuga
4.8 parithrANAya sAdhUnAm  sambhavAmi  I am born in many ways
4.9 janma karma cha mE dhivyam  arjuna  Oh arjuna!
4.9 janma karma cha mE dhivyam  mE  my
4.9 janma karma cha mE dhivyam  dhivyam  spiritual (divine)
4.9 janma karma cha mE dhivyam  janma  incarnation
4.9 janma karma cha mE dhivyam  karma  activities
4.9 janma karma cha mE dhivyam  ya:  whosoever
4.9 janma karma cha mE dhivyam  Evam  as explained previously
4.9 janma karma cha mE dhivyam  thathvatha:  as it is
4.9 janma karma cha mE dhivyam  vEththi  meditates upon
4.9 janma karma cha mE dhivyam  sa:  he
4.9 janma karma cha mE dhivyam  dhEham  the current body
4.9 janma karma cha mE dhivyam  thyakthvA  giving up
4.9 janma karma cha mE dhivyam  puna:  again
4.9 janma karma cha mE dhivyam  janma  birth (which accepts another material body)
4.9 janma karma cha mE dhivyam  na Ethi  does not attain
4.9 janma karma cha mE dhivyam  (but)
4.9 janma karma cha mE dhivyam  mAm Ethi  attains me
4.10 vItharAgabhayakrOdhA  gyAna thapasA pUthA:  having eliminated the hurdles for the means by the penance of avathAra rahasya gyAna (knowing the truth about bhagavAn-s incarnations)
4.10 vItharAgabhayakrOdhA  bahava:  many
4.10 vItharAgabhayakrOdhA  mAm upASrithA:  meditating upon me
4.10 vItharAgabhayakrOdhA  vItha rAga bhaya krOdhA:  being free from attachment (in worldly matters), fear (in not attaining those matters, anger (on those who block such attainment of worldly matters)
4.10 vItharAgabhayakrOdhA  man mayA:  having their heart fully engaged with me
4.10 vItharAgabhayakrOdhA  madhbhAvam AgathA:  attained the state of mOksha (liberation) which resembles my state
4.11 yE yathA mAm prapadhyanthE  yE  those
4.11 yE yathA mAm prapadhyanthE  mAm  me
4.11 yE yathA mAm prapadhyanthE  yathA  in whichever way they desire
4.11 yE yathA mAm prapadhyanthE  prapadhyanthE  surrender unto me
4.11 yE yathA mAm prapadhyanthE  thathA Eva  (making me available) in that same way they desired
4.11 yE yathA mAm prapadhyanthE  aham  I
4.11 yE yathA mAm prapadhyanthE  thAn  them
4.11 yE yathA mAm prapadhyanthE  bhajAmi  reach them
4.11 yE yathA mAm prapadhyanthE  pArtha  Oh son of pruthA (kunthI)!
4.11 yE yathA mAm prapadhyanthE  manushyA:  All the people
4.11 yE yathA mAm prapadhyanthE  mama varthma  my qualities
4.11 yE yathA mAm prapadhyanthE  sarvaSa:  in all ways (which they desire)
4.11 yE yathA mAm prapadhyanthE  anuvarthanthE  lives by enjoying
4.12 kAnkshantha: karmaNAm sidhdhim  iha  (All) in this world
4.12 kAnkshantha: karmaNAm sidhdhim  karmaNAm  for karmas (actions)
4.12 kAnkshantha: karmaNAm sidhdhim  sidhdhim  result
4.12 kAnkshantha: karmaNAm sidhdhim  kAnkshantha:  being desirous
4.12 kAnkshantha: karmaNAm sidhdhim  dhEvathA:  dhEvathAs (celestial beings) starting with indhra et al
4.12 kAnkshantha: karmaNAm sidhdhim  yajanthE  worship (through their karmas).
4.12 kAnkshantha: karmaNAm sidhdhim  (There are not many who worship me without desire for mundane results.)
4.12 kAnkshantha: karmaNAm sidhdhim  hi  this is because
4.12 kAnkshantha: karmaNAm sidhdhim  mAnushE lOkE  in this mortal realm (filled with humans)
4.12 kAnkshantha: karmaNAm sidhdhim  karmajA  caused by karma
4.12 kAnkshantha: karmaNAm sidhdhim  sidhdhi:  results (such as children, cows, food etc)
4.12 kAnkshantha: karmaNAm sidhdhim  kshipram  quickly
4.12 kAnkshantha: karmaNAm sidhdhim  bhavathi  attained
4.13 chAthurvarNyam mayA srushtam  chAthur varNyam  all worlds which are presided by the four varNas (classes namely brAhmaNa, kshathriya, vaiSya and SUdhra)
4.13 chAthurvarNyam mayA srushtam  mayA  by me who is the sarvESvara
4.13 chAthurvarNyam mayA srushtam  guNa karma vibhAgaSa:  based on the classification on guNa (qualities) such as sathva, rajas and thamas and, based on the classification of karma (activities) such as Sama (control of mind) and dhama (control of senses)
4.13 chAthurvarNyam mayA srushtam  srushtam  created;
4.13 chAthurvarNyam mayA srushtam  thasya  for this amazing creation etc
4.13 chAthurvarNyam mayA srushtam  karthAram api  though I am the creator
4.13 chAthurvarNyam mayA srushtam  akarthAram  not being the creator for the variegated nature of creation (highs and lows) etc
4.13 chAthurvarNyam mayA srushtam  (due to that)
4.13 chAthurvarNyam mayA srushtam  avyayam  to be faultless
4.13 chAthurvarNyam mayA srushtam  mAm  me
4.13 chAthurvarNyam mayA srushtam  vidhdhi  know
4.13.5 na mAm karmANi limpanthi  karmANi  activities such as creation etc
4.13.5 na mAm karmANi limpanthi  mAm  me (who is sarvESvara)
4.13.5 na mAm karmANi limpanthi  na limpanthi  do not bind;
4.13.5 na mAm karmANi limpanthi  mE  for me (who is avAptha samastha kAma (free of any unfulfilled desire))
4.13.5 na mAm karmANi limpanthi  karma palE  the fruits of the activities such as creation etc
4.13.5 na mAm karmANi limpanthi  na spruhA  no desire;
4.14 ithi mAm yO bhijAnAthi  ithi  in this manner
4.14 ithi mAm yO bhijAnAthi  mAm  me
4.14 ithi mAm yO bhijAnAthi  ya:  whosoever
4.14 ithi mAm yO bhijAnAthi  abhijAnAthi  knows well
4.14 ithi mAm yO bhijAnAthi  sa:  he
4.14 ithi mAm yO bhijAnAthi  karmabhi:  sins (which are hurdles for the commencement of karma yOga)
4.14 ithi mAm yO bhijAnAthi  na badhyathE  is not bound (it is implied that he will be relieved of such sins)
4.15 Evam gyAthvA krutham karma  Evam gyAthvA  knowing (me) in this manner (and having their sins eliminated)
4.15 Evam gyAthvA krutham karma  pUrvai: mumukshubhi: api  ancestors who were mumukshus (liberation seekers)
4.15 Evam gyAthvA krutham karma  karma  karma yOga which was explained previously
4.15 Evam gyAthvA krutham karma  krutham  performed.
4.15 Evam gyAthvA krutham karma  thasmAth  thus
4.15 Evam gyAthvA krutham karma  thvam  you too (becoming free from such sins by knowing me)
4.15 Evam gyAthvA krutham karma  pUrvai:  ancestors such as sUrya, manu et al
4.15 Evam gyAthvA krutham karma  krutham  performed
4.15 Evam gyAthvA krutham karma  pUrvatharam  ancient
4.15 Evam gyAthvA krutham karma  karma Eva  karma yOga only
4.15 Evam gyAthvA krutham karma  kuru  perform.
4.16 kim karma kim akarmEthi  kavaya: api  even the wise
4.16 kim karma kim akarmEthi  kim karma  what is karma (actions which are to be performed by mumukshus)
4.16 kim karma kim akarmEthi  akarma kim  what is gyAna (which is part of such karma yOga)
4.16 kim karma kim akarmEthi  ithi athra  in these two matters
4.16 kim karma kim akarmEthi  mOhithA:  bewildered (due to lack of true knowledge)
4.16 kim karma kim akarmEthi  yath  that
4.16 kim karma kim akarmEthi  gyAthvA  know (and practi ce)
4.16 kim karma kim akarmEthi  aSubhAth  from the inauspicious binding in this material realm
4.16 kim karma kim akarmEthi  mOkshyasE  will be freed
4.16 kim karma kim akarmEthi  thath  that
4.16 kim karma kim akarmEthi  karma  karma (supported by gyAna)
4.16 kim karma kim akarmEthi  thE  for you
4.16 kim karma kim akarmEthi  pravakshyAmi  I will explain you well
4.17 karmaNO hyapi bOdhdhavyam  hi  Because
4.17 karmaNO hyapi bOdhdhavyam  karmaNa: api  in the nature of karma
4.17 karmaNO hyapi bOdhdhavyam  bOdhdhavyam  there are aspects to be known;
4.17 karmaNO hyapi bOdhdhavyam  vikarmaNa:  in different types of karma
4.17 karmaNO hyapi bOdhdhavyam  bOdhdhavyam  there are aspects to be known.
4.17 karmaNO hyapi bOdhdhavyam  akarmaNa: cha  in gyAna (which is part of karma yOga)
4.17 karmaNO hyapi bOdhdhavyam  bOdhdhavyam  there are aspects to be known.
4.17 karmaNO hyapi bOdhdhavyam  (Thus)
4.17 karmaNO hyapi bOdhdhavyam  karmaNa: gathi:  that which is to be understood in karma
4.17 karmaNO hyapi bOdhdhavyam  gahanA  difficult to comprehend.
4.18 karmaNyakarma ya: paSyEth  karmaNi  in karma (actions which are performed)
4.18 karmaNyakarma ya: paSyEth  akarma  Athma gyAna (knowledge about self) which is different from karma
4.18 karmaNyakarma ya: paSyEth  ya:  whosoever
4.18 karmaNyakarma ya: paSyEth  paSyEth  sees
4.18 karmaNyakarma ya: paSyEth  akarmaNi cha  in Athma gyAna
4.18 karmaNyakarma ya: paSyEth  karma  karma
4.18 karmaNyakarma ya: paSyEth  ya: (paSyEth)  who sees
4.18 karmaNyakarma ya: paSyEth  sa:  he
4.18 karmaNyakarma ya: paSyEth  budhdhimAn  is the knower of all principles of SAsthram;
4.18 karmaNyakarma ya: paSyEth  sa:  he
4.18 karmaNyakarma ya: paSyEth  manushyEshu  among men
4.18 karmaNyakarma ya: paSyEth  yuktha:  eligible for mOksha (liberation)
4.18 karmaNyakarma ya: paSyEth  (sa:) kruthsnakarmakruth  is the perfomer of karma fully
4.19 yasya sarvE samArambhA:  yasya  for the one (who is mumukshu (liberation seeker))
4.19 yasya sarvE samArambhA:  sarvE samArambhA:  the efforts in nithya (daily), naimiththika (occasion based) and kAmya (desirous of particular goal) karma
4.19 yasya sarvE samArambhA:  kAma sankalpa varjithA:  devoid of kAma (attachment) in the results and sankalpa (will/desire due to confusing body with soul)
4.19 yasya sarvE samArambhA:  tham paNditham  such enlightened person
4.19 yasya sarvE samArambhA:  gyAnAgni dhagdha karmANam  one who is having karma (puNya (virtues) and pApa (vices)) that is burnt up in the fire of gyAna (knowledge which is part of karma)
4.19 yasya sarvE samArambhA:  budhA:  the wise
4.19 yasya sarvE samArambhA:  Ahu:  say
4.20 thyakthvA karmapalAsangam  karma palAsangam  attachment in the results of actions
4.20 thyakthvA karmapalAsangam  thyakthvA  giving up
4.20 thyakthvA karmapalAsangam  nithya thruptha:  being satisfied with the eternal AthmA
4.20 thyakthvA karmapalAsangam  nirASraya:  being free from considering this (impermanent) body as dependable
4.20 thyakthvA karmapalAsangam  (who ever performs their karma in this manner)
4.20 thyakthvA karmapalAsangam  sa:  he
4.20 thyakthvA karmapalAsangam  karmaNi  in karmas
4.20 thyakthvA karmapalAsangam  abhipravruththa: api  though engaged with full intent
4.20 thyakthvA karmapalAsangam  kinchith naiva karOthi  is considered to have performed no karma
4.21 nirASIr yathachiththAthmA  nirASI:  being free from desire for results
4.21 nirASIr yathachiththAthmA  yathachiththAmA  having mind that is controlled (in relation to worldly aspects)
4.21 nirASIr yathachiththAthmA  thyaktha sarva parigraha:  being free from ownership in all material things
4.21 nirASIr yathachiththAthmA  SArIram  that which cannot be given up by the one who is having a body
4.21 nirASIr yathachiththAthmA  karma kEvalam  karma (actions) only
4.21 nirASIr yathachiththAthmA  kurvan  by performing
4.21 nirASIr yathachiththAthmA  kilbisham  samsAram (material realm)
4.21 nirASIr yathachiththAthmA  na ApnOthi  will not attain
4.22 yadhruchchAlAbhasanthushtO  yadhruchchA lAbha santhushta:  being satisfied with whatever comes his way (to sustain his body)
4.22 yadhruchchAlAbhasanthushtO  dhvanthvAthItha:  tolerating the pairs (of joy-sorrow, heat-cold etc)
4.22 yadhruchchAlAbhasanthushtO  vimathsara:  being free from envy (towards others)
4.22 yadhruchchAlAbhasanthushtO  sidhdhau  in success (such as victory in battle)
4.22 yadhruchchAlAbhasanthushtO  asidhdhau  and in failures (in them)
4.22 yadhruchchAlAbhasanthushtO  sama:  being equanimous
4.22 yadhruchchAlAbhasanthushtO  kruthvA api  engaging in karma (actions, even with gyAna yOga)
4.22 yadhruchchAlAbhasanthushtO  na nibadhyathE  will not be bound (in this bondage of samsAram)
4.23 gathasangasya mukthasya  gyAnAvasthitha chEthasa  one who is having a heart that is fully engaged in Athma gyAnam (knowledge about self)
4.23 gathasangasya mukthasya  gatha sangasya  (as a result of that) being detached from other matters
4.23 gathasangasya mukthasya  mukthasya  (as a result of that) being liberated from such other matters
4.23 gathasangasya mukthasya  yagyAya  for karmas (actions ) such as yagya (sacrifice) etc
4.23 gathasangasya mukthasya  Acharatha:  one who engages in such actions
4.23 gathasangasya mukthasya  karma  all puNya (virtues) and pApa (vices) which were accumulated previously
4.23 gathasangasya mukthasya  samagram pravileeyathE  gets destroyed without a trace
4.24 brahmArpaNam brahma havir  brahmArpaNam  offered with materials related to hOma/yagya which are forms of brahma (supreme lord)
4.24 brahmArpaNam brahma havir  brahma havi:  the offering which is a form of brahma
4.24 brahmArpaNam brahma havir  brahmaNA  the performer of the hOma who is a form of brahma
4.24 brahmArpaNam brahma havir  brahmAgnau  fire which is a form of brahma
4.24 brahmArpaNam brahma havir  hutham  the hOma was performed.
4.24 brahmArpaNam brahma havir  brahma karma samAdhinA  (in this manner) for the one who considers karma as brahma
4.24 brahmArpaNam brahma havir  thEna Eva  only by him (jIvAthmA)
4.24 brahmArpaNam brahma havir  brahma ganthavyam  jIvAthmA who is pervaded by brahma, is realised
4.24.5 dhaivam EvAparE yagyam  aparE yOgina:  Some other karma yOgis
4.24.5 dhaivam EvAparE yagyam  dhaivam  worshipping dhEvathAs
4.24.5 dhaivam EvAparE yagyam  yagyam Eva  yagya (sacrifice) only
4.24.5 dhaivam EvAparE yagyam  paryupAsathE  are specifically engaged.
4.25 brahmAgnAvapare yagyam  aparE  Other karma yOgis
4.25 brahmAgnAvapare yagyam  brahmAgnau  in the fire of brahmam
4.25 brahmAgnAvapare yagyam  yagyam  havis (offering) which is the tool for yagya
4.25 brahmAgnAvapare yagyam  yagyEna  with the materials used in yagya
4.25 brahmAgnAvapare yagyam  upa juhvathi Eva  are fully focussed in performing such yagya.
4.25.5 SrOthrAdhInIndhriyANi anyE  anyE  some other karma yOgis
4.25.5 SrOthrAdhInIndhriyANi anyE  SrOthrAdhIni indhriyANi  sensory organs such as ears
4.25.5 SrOthrAdhInIndhr iyANi anyE  samyamAgnishu  in the fire of restraining the senses
4.25.5 SrOthrAdhInIndhriyANi anyE  juhvathi  engaging them in sacrifice
4.26 SabdhAdhIn vishayAn anya  anyE  yet other karma yOgis
4.26 SabdhAdhIn vishayAn anya  SabdhAdhIn vishayAn  sense-objects such as sound
4.26 SabdhAdhIn vishayAn anya  indhriyAgnishu  in the fire of sensory organs
4.26 SabdhAdhIn vishayAn anya  juhvathi  engage in sacrifice
4.27 sarvANIndhriyakarmANi  aparE  Some other karma yOgis
4.27 sarvANIndhriyakarmANi  gyAna dhIpithE  in the lamp lit by knowledge
4.27 sarvANIndhriyakarmANi  Athma samyama yOgAgnau  in the fire of mind control which is a yOga sAdhanam (part of yOga)
4.27 sarvANIndhriyakarmANi  sarvANi indhrirya karmANi  all activities of the senses
4.27 sarvANIndhriyakarmANi  sarvANi prANa karmANi cha  and all activities of the praNas (vital-airs)
4.27 sarvANIndhriyakarmANi  juhvathi  engage in sacrifice
4.28 dhravyayagyAs thapOyagyA  yathaya:  those yathis (ones who put effort)
4.28 dhravyayagyAs thapOyagyA  samSithavrathA:  and with firm will
4.28 dhravyayagyAs thapOyagyA  aparE  some karma yOgis
4.28 dhravyayagyAs thapOyagyA  dhravya yagyA:  engage in the sacrifice of charity with wealth acquired by righteous means
4.28 dhravyayagyAs thapOyagyA  (aparE) thapO yagyA:  Some others engage in the sacrifice of austerity
4.28 dhravyayagyAs thapOyagyA  thathA (aparE) yOga yagyA:  Some others engage in the sacrifice of pilgrimage to holy lands, rivers etc
4.28 dhravyayagyAs thapOyagyA  (aparE) svAdhyAya gyAna yagyA:  Some others engage in the sacrifice of studying vEdham and few others in the sacrifice of studying the meanings of vEdham
4.29 apAnE juhvathi prANam  prANAyAma parAyaNA:  Those who are focussed on prANAyAma
4.29 apAnE juhvathi prANam  niyathAhArA:  with regulated food habits
4.29 apAnE juhvathi prANam  aparE  some karma yOgis
4.29 apAnE juhvathi prANam  apAnE prANAm juhvathi  are firmly established in pUraka (inhaling) which works on merging prANa vAyu into apAna vAyu (different types of vital-air)
4.29 apAnE juhvathi prANam  thathA aparE  other similar karma yOgis
4.29 apAnE juhvathi prANam  prANE apAnam juhvathi  are firmly established in rEchaka (exhaling) which works on merging apAna vAyu into praNa vAyu
4.29 apAnE juhvathi prANam  thathA aparE  other similar karma yOgis
4.29 apAnE juhvathi prANam  prANApAna gathI  the upward flow of prANa and the downward flow of apAna
4.29 apAnE juhvathi prANam  rudhvA  stopping it
4.29 apAnE juhvathi prANam  prANEshu prANAn juhvathi  are firmly established in kumbhaka (holding the breath) which works on uniting all prANa within itself.
4.30 sarvEpyEthE yagyavidhO  EthE sarvE api  All these karma yOgis who are engaged in aforementioned activities starting from dhaiva yagya until prANAyAma
4.30 sarvEpyEthE yagyavidhO  yagya vidha:  are those who know and practice nithya naimiththika karma (activities pertaining to daily and specific occasions) which include pancha mahA yagya.
4.30 sarvEpyEthE yagyavidhO  yagyakshapithakalmashA:  their sins are eradicated by practicing such yagyas.
4.30.5 yagyaSishtAmruthabhujO  yagya SishtAmrutha bhuja:  those who only eat the remnants of yagya
4.30.5 yagyaSishtAmruthabhujO  sanAthanam  ancient
4.30.5 yagyaSishtAmruthabhujO  brahma  true nature of AthmA (self) which has brahma as the AthmA
4.30.5 yagyaSishtAmruthabhujO  yAnthi  attain/realise
4.31 nAyam lOkOsthyayagyasya  kuru saththama  oh best among the descendants of kuru clan!
4.31 nAyam lOkOsthyayagyasya  ayagyasya  one who is devoid of nithya/naimiththika karma (daily/specific vaidhika activities)
4.31 nAyam lOkOsthyayagyasya  ayam lOka: na  even the worldly goals are not attained.
4.31 nAyam lOkOsthyayagyasya  anya: kutha:  how will he attain mOksham which is attained in the spiritual realm?
4.32 Evam bahuvidhA yagyA  Evam &nbs p;in this manner
4.32 Evam bahuvidhA yagyA  bahuvidhA:  many types
4.32 Evam bahuvidhA yagyA  yagyA:  karma yOgas
4.32 Evam bahuvidhA yagyA  brahmaNa: mukhE  in the karma yOga which is a means to attain AthmA (self-realisation)
4.32 Evam bahuvidhA yagyA  vithathA:  are present
4.32 Evam bahuvidhA yagyA  thAn sarvAn  all those karma yOgas
4.32 Evam bahuvidhA yagyA  karmajAn  springing from nithya/naimiththika karma
4.32 Evam bahuvidhA yagyA  vidhdhi  know that
4.32 Evam bahuvidhA yagyA  Evam  in this manner
4.32 Evam bahuvidhA yagyA  gyAthvA  knowing and practicing it
4.32 Evam bahuvidhA yagyA  vimOkshyasE  be freed from samsAram (bondage in material realm)
4.33 SrEyAn dhravyamayAdh yagyAth  paranthapa  Oh destroyer of enemies!
4.33 SrEyAn dhravyamayAdh yagyAth  dhravya mayAth  having more importance for kriyA (actions) which are based on materials
4.33 SrEyAn dhravyamayAdh yagyAth  yagyAth  over the aspect of karma yOga
4.33 SrEyAn dhravyamayAdh yagyAth  gyAna yagya:  the knowledge aspect of karma yOga
4.33 SrEyAn dhravyamayAdh yagyAth  SrEyAn  is better;
4.33 SrEyAn dhravyamayAdh yagyAth  pArtha  Oh son of kunthI!
4.33 SrEyAn dhravyamayAdh yagyAth  sarvam  with all forms
4.33 SrEyAn dhravyamayAdh yagyAth  akilam  with all its parts
4.33 SrEyAn dhravyamayAdh yagyAth  karma  the aspect of actions
4.33 SrEyAn dhravyamayAdh yagyAth  gyAnE  in the true knowledge about the self
4.33 SrEyAn dhravyamayAdh yagyAth  parisamApyathE  doesn-t it culminate?
4.34 thadhvidhdhi praNipAthEna  praNipAthEna  by offering obeisances properly
4.34 thadhvidhdhi praNipAthEna  paripraSnEna  by asking questions with proper attitude
4.34 thadhvidhdhi praNipAthEna  sEvayA  by performing service
4.34 thadhvidhdhi praNipAthEna  thath  that transcendental knowledge
4.34 thadhvidhdhi praNipAthEna  vidhdhi  know (from gyAnis (wise));
4.34 thadhvidhdhi praNipAthEna  thathva dharSina:  those who have realised the knowledge about self
4.34 thadhvidhdhi praNipAthEna  gyAnina:  gyAnis
4.34 thadhvidhdhi praNipAthEna  thE  to you
4.34 thadhvidhdhi praNipAthEna  gyAnam  knowledge about self
4.34 thadhvidhdhi praNipAthEna  upadhEkshyanthi  (being pleased by your worship etc) will instruct.
4.35 yath gyAthvA na punar mOham  yath  that knowledge
4.35 yath gyAthvA na punar mOham  gyAthvA  knowing
4.35 yath gyAthvA na punar mOham  puna:  again
4.35 yath gyAthvA na punar mOham  Evam  in this manner
4.35 yath gyAthvA na punar mOham  mOham  bewilderment (such as confusing the body to be soul etc)
4.35 yath gyAthvA na punar mOham  na yAsyasi  will not have
4.35 yath gyAthvA na punar mOham  yEna  that knowledge
4.35 yath gyAthvA na punar mOham  bhUthAni  creatures
4.35 yath gyAthvA na punar mOham  aSEshENa  without remainder (i.e., all of them)
4.35 yath gyAthvA na punar mOham  Athmani  equal to AthmA (self)
4.35 yath gyAthvA na punar mOham  athO mayi  equal to me (krishNa) also
4.35 yath gyAthvA na punar mOham  dhrakshyasi  will see
4.35 yath gyAthvA na punar mOham  (thath vidhdhi  acquire that knowledge – this is to be read along with previous SlOkam)
4.36 api chEdhasi pApEbhya:  sarvEbhaya: pApEbhya:  than all sinners
4.36 api chEdhasi pApEbhya:  pApakruththama: api chEth asi  even if you are a greater sinner
4.36 api chEdhasi pApEbhya:  sarvam vrujinam  all those ocean of sins
4.36 api chEdhasi pApEbhya:  gyAnaplavEna Eva  with the boat of knowledge about self
4.36 api chEdhasi pApEbhya:  santharishyasi  will cross-over.
4.37 yathaidhAmsi samidhdhOgnir  arjuna  Oh arjuna!
4.37 yathaidhAmsi samidhdhOgnir  samidhdha: agni  fierce fire
4.37 yathaidhAmsi samidhdhOgnir  EdhAmasi  firewood
4.37 yathaidhAmsi samidhdhOgnir  yathA basmasAth kuruthE  as reduces to ashes
4.37 yathaidhAmsi samidhdhOgnir  thathA  similarly
4.37 yathaidhAmsi samidhdhOgnir  gyAnAgni:  fire of knowledge
4.37 yathaidhAmsi samidhdhOgnir  sarva karmANi  firewood of all karma (actions)
4.37 yathaidhAmsi samidhdhOgnir  basmasAth kuruthE  reduces to ashes
4.38 na hi gyAnEna sadhruSam  iha  in this world
4.38 na hi gyAnEna sadhruSam  gyAnEna sadhruSam  matching knowledge about self
4.38 na hi gyAnEna sadhruSam  pavithram  purifying
4.38 na hi gyAnEna sadhruSam  na vidhyathE  (any other option) not present.
4.38 na hi gyAnEna sadhruSam  thath  such knowledge
4.38 na hi gyAnEna sadhruSam  svayam  himself
4.38 na hi gyAnEna sadhruSam  yOga samsidhdha:  one who has acquired perfection in (previously mentioned) karma yOga
4.38 na hi gyAnEna sadhruSam  kAlEna  over time
4.38 na hi gyAnEna sadhruSam  Athmani  in self
4.38 na hi gyAnEna sadhruSam  vindhathi  attains/realises
4.39 SradhdhAvAn labhathE gyAnam  SradhdhAvAn  one who is faithful (in nurturing Athma gyAnam (knowledge about self))
4.39 SradhdhAvAn labhathE gyAnam  thathpara:  being fully focussed in that
4.39 SradhdhAvAn labhathE gyAnam  samyathEndhriya:  controlling his senses (from other aspects)
4.39 SradhdhAvAn labhathE gyAnam  gyAnam labhathE  will soon acquire (as previously mentioned, fully ripened) knowledge about self.
4.39 SradhdhAvAn labhathE gyAnam  gyAnam  that Athma gyAnam
4.39 SradhdhAvAn labhathE gyAnam  labhdhvA  having acquired
4.39 SradhdhAvAn labhathE gyAnam  achirENa  soon
4.39 SradhdhAvAn labhathE gyAnam  parAm SAnthim  supreme peace (which is focussed on enjoying self, being freed from worldly enjoyment)
4.39 SradhdhAvAn labhathE gyAnam  adhigachchathi  attains.
4.40 agyaS chASradhdhadhAnaS cha  agya: cha  one who is devoid of knowledge about self (which is acquired by instructions from the learned)
4.40 agyaS chASradhdhadhAnaS cha  aSradhdhadhAna:  one who is not interested (in the means that improves such knowledge)
4.40 agyaS chASradhdhadhAnaS cha  samSayAthmA cha  one who is doubtful (even after hearing the instructions)
4.40 agyaS chASradhdhadhAnaS cha  vinaSyathi  will be finished;
4.40 agyaS chASradhdhadhAnaS cha  samSayAthmana:  for the doubtful person
4.40 agyaS chASradhdhadhAnaS cha  ayam lOka: nAsthi  there is no benefit in this world;
4.40 agyaS chASradhdhadhAnaS cha  na para: (asthi)  there is no benefit of mOksham (liberation) in the other higher world also;
4.40 agyaS chASradhdhadhAnaS cha  na sukham (asthi)  there is no happiness in the matters of AthmA
4.41 yOgasanyasthakarmANam  dhananjaya  Oh arjuna!
4.41 yOgasanyasthakarmANam  yOga sanyastha karmANam  One who has abandoned mere karma on hearing the previously explained budhdhi yOga
4.41 yOgasanyasthakarmANam  gyAna sanchinna samSayam  one who is victorious due to his doubts cut by Athma gyAnam (knowledge about self)
4.41 yOgasanyasthakarmANam  Athmavantham  one who has good heart
4.41 yOgasanyasthakarmANam  karmANi na nibadhdhanthi  puNya and pApa karma (virtues and vices) do not bind him
4.42 thasmAth agyAnasambhUtham   bhAratha  Oh descendant of bharatha clan!
4.42 thasmAth agyAnasambhUtham  thasmAth  since one cannot attain mOksham by previously explained karma yOga [engaging merely in karma without knowledge]
4.42 thasmAth agyAnasambhUtham  agyAna sambhUtham  ignorance (on lack of knowledge about the distinction between body and soul) which lead to
4.42 thasmAth agyAnasambhUtham  hruthstham Enam Athmana: samSayam  doubts in heart on this AthmA related matters
4.42 thasmAth agyAnasambhUtham  gyAnAsinA  sword of knowledge (explained by me)
4.42 thasmAth agyAnasambhUtham  chithvA  cut
4.42 thasmAth agyAnasambhUtham  yOgam Athishta:  engage in karma yOga
4.42 thasmAth agyAnasambhUtham  uththishta  arise (for that)
5.1 sanyAsam karmaNAm krishNa  krishNa  Oh krishNa!
5.1 sanyAsam karmaNAm krishNa  karmaNAm sanyAsam  Performing gyAna yOga giving up karma yOga
5.1 sanyAsam karmaNAm krishNa  puna:  again
5.1 sanyAsam karmaNAm krishNa  (karmaNAm) yOgam cha  karma yOga
5.1 sanyAsam karmaNAm krishNa  Samsasi  you are praising it as the means to attain self realisation.
5.1 sanyAsam karmaNAm krishNa  EthayO:  among these two
5.1 sanyAsam karmaNAm krishNa  yath Ekam  which one
5.1 sanyAsam karmaNAm krishNa  SrEya: suniSchitham  you consider firmly to be best
5.1 sanyAsam karmaNAm krishNa  thath  that
5.1 sanyAsam karmaNAm krishNa  mE  for me
5.1 sanyAsam karmaNAm krishNa  brUhi  explain.
5.2 sanyAsa: karmayOgaS cha  sanyAsa:  gyAna yOga
5.2 sanyAsa: karmayOgaS cha  karma yOga: cha  and karma yOga
5.2 sanyAsa: karmayOgaS cha  ubhau  both
5.2 sanyAsa: karmayOgaS cha  ni:SrEyasakarau  will independently bestow the best result of self realisation.
5.2 sanyAsa: karmayOgaS cha  (Still)
5.2 sanyAsa: karmayOgaS cha  thayO:  among those two
5.2 sanyAsa: karmayOgaS cha  karma sanyAsAth  more than gyAna yOga
5.2 sanyAsa: karmayOgaS cha  karma yOga: thu  karma yOga only
5.2 sanyAsa: karmayOgaS cha  viSishyathE  (due to certain reasons) has great importance.
5.3 gyEya: sa nithyasanyAsI  mahAbhAhO  Oh mighty armed!
5.3 gyEya: sa nithyasanyAsI  ya:  one who performs karma yOga
5.3 gyEya: sa nithyasanyAsI  na kAnkshathi  does not have desire (for sensual pleasures)
5.3 gyEya: sa nithyasanyAsI  na dhvEshti  not having hatred (towards those who stop such pleasures for him)
5.3 gyEya: sa nithyasanyAsI  (and due to that)
5.3 gyEya: sa nithyasanyAsI  nirdhvanthva:  tolerating the pairs (of joy-sorrow, heat-cold etc)
5.3 gyEya: sa nithyasanyAsI  sa:  he
5.3 gyEya: sa nithyasanyAsI  nithya sanyAsI  always fixated on knowledge.
5.3 gyEya: sa nithyasanyAsI  (sa:) hi  he only
5.3 gyEya: sa nithyasanyAsI  bandhAth  from bondage in samsAram (material realm)
5.3 gyEya: sa nithyasanyAsI  sukham  easily
5.3 gyEya: sa nithyasanyAsI  pramuchyathE  is well relieved.
5.4 sAnkhyayOgau pruthakbAlA:  sAnkhya yOgau  gyAna yOga and karma yOga
5.4 sAnkhyayOgau pruthakbAlA:  pruthak  different (in the results)
5.4 sAnkhyayOgau pruthakbAlA:  bAlA:  unwise
5.4 sAnkhyayOgau pruthakbAlA:  na paNdithA:  those without complete knowledge
5.4 sAnkhyayOgau pruthakbAlA:  pravadhanthi  explain;
5.4 sAnkhyayOgau pruthakbAlA:  ubhayO:  among both of them
5.4 sAnkhyayOgau pruthakbAlA:  Ekam api  only one
5 .4 sAnkhyayOgau pruthakbAlA:  samyak Asthitha:  holding on firmly
5.4 sAnkhyayOgau pruthakbAlA:  (ubhayO:) palam  result of both [which are the same – Self realisation]
5.4 sAnkhyayOgau pruthakbAlA:  labhathE  attains.
5.5 yath sAnkhyai: prApyathE sthAnam  yath sthAnam  that result of self realisation
5.5 yath sAnkhyai: prApyathE sthAnam  sAnkhyai:  by the followers of gyAna yOga
5.5 yath sAnkhyai: prApyathE sthAnam  prApyathE  atained
5.5 yath sAnkhyai: prApyathE sthAnam  thath  that same result
5.5 yath sAnkhyai: prApyathE sthAnam  yOgai: api  by the followers of karma yOga too
5.5 yath sAnkhyai: prApyathE sthAnam  gamyathE  attained;
5.5 yath sAnkhyai: prApyathE sthAnam  sAnkhyam yOgam cha  gyAna yOga and karma yOga (since they lead to same result)
5.5 yath sAnkhyai: prApyathE sthAnam  Ekam  as one
5.5 yath sAnkhyai: prApyathE sthAnam  ya: paSyathi  one who sees
5.5 yath sAnkhyai: prApyathE sthAnam  sa: paSyathi  he is the wise one.
5.6 sanyAsas thu mahAbAhO  mahAbhAhO  Oh mighty armed!
5.6 sanyAsas thu mahAbAhO  sanyAsa: thu  gyAna yOga
5.6 sanyAsas thu mahAbAhO  ayOgatha:  without performing karma yOga first
5.6 sanyAsas thu mahAbAhO  Apthum dhu:kham  difficult to attain;
5.6 sanyAsas thu mahAbAhO  yOga yuktha:  practitioner of karma yOga
5.6 sanyAsas thu mahAbAhO  muni:  meditating upon the AthmA (self)
5.6 sanyAsas thu mahAbAhO  nachirENa  in a short span of time
5.6 sanyAsas thu mahAbAhO  brahma  AthmA which is great
5.6 sanyAsas thu mahAbAhO  adhi gachchathi  easily attains
5.7 yOgayukthO viSuddhAthmA  yOga yuktha:  being a practitioner of karma yOga
5.7 yOgayukthO viSuddhAthmA  viSudhdhAthmA  (as a result of that) having a pure heart
5.7 yOgayukthO viSuddhAthmA  vijithAthmA  (as a result of that) having a controlled mind
5.7 yOgayukthO viSuddhAthmA  jithEndhriya:  (as a result of that) having control over all senses
5.7 yOgayukthO viSuddhAthmA  sarva bhUthAthma bhUthAthmA  being the AthmA who looks at all AthmAs (of celestial beings, human beings etc) as his own
5.7 yOgayukthO viSuddhAthmA  kurvan api  while performing all activities
5.7 yOgayukthO viSuddhAthmA  na lipyathE  is not bound by bewilderment such as confusing the body to be self etc.
5.10 brahmaNyAdhAya karmANi  ya:  the one
5.10 brahmaNyAdhAya karmANi  brahmaNi  the senses which are an effect of the great prakruthi (matter)
5.10 brahmaNyAdhAya karmANi  karmANi  actions such as seeing (which are done by oneself)
5.10 brahmaNyAdhAya karmANi  AdhAya  (as explained previously) ascribing to them (i.e., considering the senses to be the doer)
5.10 brahmaNyAdhAya karmANi  sangam  attachment to the results [of such actions]
5.10 brahmaNyAdhAya karmANi  thyakthvA  giving up
5.10 brahmaNyAdhAya karmANi  karOthi  performs the actions (with the thought that oneself is not doing anything independently)
5.10 brahmaNyAdhAya karmANi  sa:  he
5.10 brahmaNyAdhAya karmANi  ambhasA  by water
5.10 brahmaNyAdhAya karmANi  padhmapathram iva  like lotus leaf
5.10 brahmaNyAdhAya karmANi  pApEna  by sins (such as considering dhEha (body), indhriya (senses) etc as AthmA (self))
5.10 brahmaNyAdhAya karmANi  na lipyathE  remains untouched.
5.11 kAyEna manasA budhdhyA  yOgina:  karma yOgis
5.11 kAyEna manasA budhdhyA  sangam  attachment towards heaven etc
5.11 kAyEna manasA budhdhyA  thyakthvA  giving up
5.11 kAyEna manasA budhdhyA  Athma SudhdhayE  to be relieved from ancient karmas (puNya/pApa) from AthmA (self) and be come purified
5.11 kAyEna manasA budhdhyA  kAyEna  with body
5.11 kAyEna manasA budhdhyA  manasA  with mind
5.11 kAyEna manasA budhdhyA  budhdhyA  with intellect
5.11 kAyEna manasA budhdhyA  kEvalai:  free from mamakAra (considering as one-s own)
5.11 kAyEna manasA budhdhyA  indhriyai: api  and with senses
5.11 kAyEna manasA budhdhyA  karma  actions
5.11 kAyEna manasA budhdhyA  kurvanthi  perform
5.12 yuktha: karmapalam thyakthvA  yuktha:  one who is focussed on AthmA without desire in other matters
5.12 yuktha: karmapalam thyakthvA  karma palam  results of karma (actions) such as reaching heavenly abode etc
5.12 yuktha: karmapalam thyakthvA  thyakthvA  giving up
5.12 yuktha: karmapalam thyakthvA  (by practicing such actions)
5.12 yuktha: karmapalam thyakthvA  naishtikIm  eternal
5.12 yuktha: karmapalam thyakthvA  SAnthim  bliss in the form of enjoying the self
5.12 yuktha: karmapalam thyakthvA  ApnOthi  attains;
5.12 yuktha: karmapalam thyakthvA  ayuktha:  one who is engaged in other matters and not focussed on AthmA
5.12 yuktha: karmapalam thyakthvA  kAma kAraNE  efforts in relation to lust through objects of senses such as Sabdha (sound) etc
5.12 yuktha: karmapalam thyakthvA  palE  results of karma (actions) such as reaching heavenly abode etc
5.12 yuktha: karmapalam thyakthvA  saktha:  engaging
5.12 yuktha: karmapalam thyakthvA  (by practicing such actions)
5.12 yuktha: karmapalam thyakthvA  nibadhyathE  becomes a samsAri (bound soul).
5.13 sarvakarmANi manasA  dhEhI  embodied
5.13 sarvakarmANi manasA  vaSI  AthmA who is (naturally) under his own control
5.13 sarvakarmANi manasA  nava dhvArE  in the nine-gated town of the body
5.13 sarvakarmANi manasA  sarva karmANi  all actions
5.13 sarvakarmANi manasA  manasA  mentally
5.13 sarvakarmANi manasA  sanyasya  completely giving up
5.13 sarvakarmANi manasA  naiva kurvan  neither doing himself
5.13 sarvakarmANi manasA  na kArayan  nor doing through the body
5.13 sarvakarmANi manasA  sukham AsthE  lives happily
5.14 na karthruthvam na karmANi  prabhu:  the true nature of jIvAthmA which is not bound by karma
5.14 na karthruthvam na karmANi  lOkasya  for the variegated collection of people [in this world]
5.14 na karthruthvam na karmANi  karthruthvam na srujyathi  does not create the aspect of being the doer
5.14 na karthruthvam na karmANi  karmaNi na srujyathi  does not cause actions
5.14 na karthruthvam na karmANi  karma pala samyOgam na srujyathi  does not cause the result of the actions (for dhEvas et al)
5.14 na karthruthvam na karmANi  svabhAva: thu pravarththathE  the connection with prakuthi (nature) is that which causes all of these
5.15 nAdhaththE kasyachith pApam  vibhhu:  the jIvAthmA which can permeate in many places
5.15 nAdhaththE kasyachith pApam  kasyachith pApam  the sins of (those who are dear to him like son et al)
5.15 nAdhaththE kasyachith pApam  na Eva AdhaththE  does not remove;
5.15 nAdhaththE kasyachith pApam  (kasyachith) sukrutham cha  the joy of (those who are hated by him like enemy et al)
5.15 nAdhaththE kasyachith pApam  na Eva AdhaththE  does not remove.
5.15 nAdhaththE kasyachith pApam  gyAnam  (his) knowledge
5.15 nAdhaththE kasyachith pApam  agyAnEna  by the hurdles which are the previously committed sins
5.15 nAdhaththE kasyachith pApam  Avrutham  concealed;
5.15 nAdhaththE kasyachith pApam  janthava:  jIvAthmAs who are encaged in the bodies such as dhEva, manushya etc
5.15 nAdhaththE kasyachith pApam  thEna  due to such previously committed sins
5.15 nAdhaththE kasyachith pApam  muhyanthi  become deluded (with confusing body as soul etc)
5.16 gyAnEna thu thadhagyAnam  yEshAm  those jIvAthmAs
5.16 gyAnEna thu thadhagyAnam  Athmana gyAnEna thu  with knowledge about self
5.16 gyAnEna thu thadhagyAnam  thath agyAnam  that karma (virtues/vices)
5.16 gyAnEna thu thadhagyAnam  nASitham  destroyed
5.16 gyAnEna thu thadhagyAnam  thEshAm  for those
5.16 gyAnEna thu thadhagyAnam  param thath gyAnam  that supreme knowledge about self
5.16 gyAnEna thu thadhagyAnam  Adhithyavath  like sun
5.16 gyAnEna thu thadhagyAnam  prakASayathi  illuminates (all)
5.17 thadhbudhdhayas thadhAthmAnas  thatdhbudhdhaya:  firmly focussed on previously explained self-realisation
5.17 thadhbudhdhayas thadhAthmAnas  thadhAthmana:  having their heart fully attached to that
5.17 thadhbudhdhayas thadhAthmAnas  thannishtA:  firmly practising it
5.17 thadhbudhdhayas thadhAthmAnas  thath parAyaNA:  considering that as the ultimate goal
5.17 thadhbudhdhayas thadhAthmAnas  gyAna nirdhUthakalmashA:  having their sins destroyed by such knowledge about self
5.17 thadhbudhdhayas thadhAthmAnas  apunarAvruththim  state of no return [to bondage] in self realisation
5.17 thadhbudhdhayas thadhAthmAnas  gachchanthi  attain
5.18 vidhyA vinaya sampannE  paNdithA:  the wise
5.18 vidhyA vinaya sampannE  vidhyA vinaya sampannE (brAhmaNE)  in a brAhmaNa who has knowledge and humility
5.18 vidhyA vinaya sampannE  brAhmaNE  in a brAhmaNA (who lacks them)
5.18 vidhyA vinaya sampannE  gavi  in a cow (which is physically small)
5.18 vidhyA vinaya sampannE  hasthini  in an elephant (which is physically huge)
5.18 vidhyA vinaya sampannE  Suni  in a dog (which is killed and eaten)
5.18 vidhyA vinaya sampannE  SvapAkE cha Eva  in a chaNdALa (one who kills and eats such dogs)
5.18 vidhyA vinaya sampannE  sama dharSina:  (as the AthmAs in them are in the same form) see them equally
5.19 ihaiva thair jitha: sargO  yEshAm mana:  the minds of those
5.19 ihaiva thair jitha: sargO  sAmyE  equality of AthmAs (explained in previous SlOkam)
5.19 ihaiva thair jitha: sargO  sthitham  firmly focussed
5.19 ihaiva thair jitha: sargO  thai:  by them
5.19 ihaiva thair jitha: sargO  iha Eva:  in this current state of practice
5.19 ihaiva thair jitha: sargO  sarga:  samsAram (bondage)
5.19 ihaiva thair jitha: sargO  jitha:  is overcome.
5.19 ihaiva thair jitha: sargO  nirdhOsham  free from defect (of being related to worldly matters)
5.19 ihaiva thair jitha: sargO  samam hi  (due to that) AthmA which is equal
5.19 ihaiva thair jitha: sargO  brahma  is known as brahma (AthmA).
5.19 ihaiva thair jitha: sargO  thasmAth  Thus
5.19 ihaiva thair jitha: sargO  thE  they
5.19 ihaiva thair jitha: sargO  brahmaNi  in brahma
5.19 ihaiva thair jitha: sargO  sthithA:  are well situated.
5.20 na prahrushyEth priyam prApya  sthira budhdhi:  focussed on the eternal AthmA
5.20 na prahrushyEth priyam prApya  asammUda:  not deluded thinking the temporary body as AthmA
5.20 na prahrushyEth priyam prApya  brahmavith  (through instructions from preceptors) knowing about the pure AthmA which is known as brahmam
5.20 na prahrushyEth priyam prApya  brahmaNi sthitha:  fully focussed on such brahmam
5.20 na prahrushyEth priyam prApya  priyam prApya  while attaining his dear (materialistic) objects
5.20 na prahrushyEth priyam prApya & nbsp;na prahrushyEth  does not rejoice
5.20 na prahrushyEth priyam prApya  apriyam prApya cha  while attaining his unfavourable (materialistic) objects
5.20 na prahrushyEth priyam prApya  na udhvijEth  does not fear.
5.21 bAhyasparSEshvasakthAtmA  ya:  that karma yOgi
5.21 bAhyasparSEshvasakthAtmA  bAhya sparSEshu  external sensual pleasures
5.21 bAhyasparSEshvasakthAtmA  asakthAthmA  being unattached
5.21 bAhyasparSEshvasakthAtmA  Athmani  in AthmA (who is in-dwelling)
5.21 bAhyasparSEshvasakthAtmA  sukham  delight
5.21 bAhyasparSEshvasakthAtmA  vindhathi  attains
5.21 bAhyasparSEshvasakthAtmA  sa:  he
5.21 bAhyasparSEshvasakthAtmA  brahma yOga yukthAthmA  being focussed on meditating upon AthmA only
5.21 bAhyasparSEshvasakthAtmA  akshayam sukham  eternal bliss (of self-enjoyment)
5.21 bAhyasparSEshvasakthAtmA  aSnuthE  attains
5.22 yE hi samsparSajA bhogA  kaunthEya  Oh son of kunthI!
5.22 yE hi samsparSajA bhogA  yE samsparSajA: bhOgA:  those sensual pleasures which are derived by the contact of sensory organs with sense objects
5.22 yE hi samsparSajA bhogA  thE  they
5.22 yE hi samsparSajA bhogA  dhu:ka yOnaya: Eva hi  cause for grief only
5.22 yE hi samsparSajA bhogA  Adhi anthavantha: (hi)  they have a beginning and ending;
5.22 yE hi samsparSajA bhogA  budha:  one who knows their nature
5.22 yE hi samsparSajA bhogA  thEshu  in them
5.22 yE hi samsparSajA bhogA  na ramathE  will not engage
5.23 SaknOthIhaiva ya: sOdum  SarIra vimOkshaNAth prAk  before shedding the body
5.23 SaknOthIhaiva ya: sOdum  iha Eva  at this present time itself (i.e., in the stage of practising the means)
5.23 SaknOthIhaiva ya: sOdum  kAma krOdha udhbhavam vEgam  the passion which arises out of lust and anger (in the mind, body and speech)
5.23 SaknOthIhaiva ya: sOdum  ya:  that karma yOgi
5.23 SaknOthIhaiva ya: sOdum  sOdum SaknOthi  who is able to tolerate
5.23 SaknOthIhaiva ya: sOdum  sa: nara:  that man only
5.23 SaknOthIhaiva ya: sOdum  yuktha:  qualified to attain self-enjoyment;
5.23 SaknOthIhaiva ya: sOdum  sa: sukhI  he only attains self-enjoyment (after shedding the body).
5.24 yOntha:sukhOntharArAmas  ya:  That person
5.24 yOntha:sukhOntharArAmas  anthassukha: (Eva)  having self-enjoyment as the only joy
5.24 yOntha:sukhOntharArAmas  (ya:) antharArAma: (yEva)  (that person) who only has that as the abode of enjoyment
5.24 yOntha:sukhOntharArAmas  thathA  similarly
5.24 yOntha:sukhOntharArAmas  ya:  that person
5.24 yOntha:sukhOntharArAmas  antharjyOthi Eva  having that as the tool for enjoyment
5.24 yOntha:sukhOntharArAmas  brahma bhUtha:  having attained the purest state of AthmA
5.24 yOntha:sukhOntharArAmas  sa: yOgI  that karma yOgi
5.24 yOntha:sukhOntharArAmas  brahma nirvANAm  the bliss of self-enjoyment
5.24 yOntha:sukhOntharArAmas  adhigachchathi  attains
5.25 labhanthE brahmanirvANam  chinnadhvaidhA  being freed from the pairs [of cold-heat etc]
5.25 labhanthE brahmanirvANam  yathAthmAna:  having a mind which is exclusively focussed on the AthmA
5.25 labhanthE brahmanirvANam  sarva bhUtha hithE rathA:  wishing for the well-being of all creatures
5.25 labhanthE brahmanirvANam  rishaya:  karma yOgis who practice Athma sAkshAthkAram (true vision of AthmA)
5.25 labhanthE brahmanirvANam  kshINa kalmashA:  being freed from all sins (which are hurdles to attain AthmA)
5.25 labhanthE brahmanirvANam  brahma nirvANam  joy of self-enjoyment
5.25 labhanthE brahmanirvANam  labhanthE  attain
5.26 kAmakrOdhavimukthAnAm  kAma krOdha viyukthAnAm  being without lust and anger
5.26 kAmakrOdhavimukthAnAm  yathInAm  being free from sensual pleasures
5.26 kAmakrOdhavimukthAnAm  yathachEthasAm  focussing their mind on AthmA exclusively
5.26 kAmakrOdhavimukthAnAm  vijithAthmanAm  for karma yOgis who have full control over the mind
5.26 kAmakrOdhavimukthAnAm  brahma nirvANam  the joy of self-enjoyment
5.26 kAmakrOdhavimukthAnAm  abhithO varthathE  is available in close proximity
5.27 sparSAn kruthvA bahir bAhyAmS  bAhyAn sparSAn  external contacts of sense objects
5.27 sparSAn kruthvA bahir bAhyAmS  bahi: kruthvA  shutting out
5.27 sparSAn kruthvA bahir bAhyAmS  chakshu: cha  both the eyes
5.27 sparSAn kruthvA bahir bAhyAmS  bhruvO: antharE Eva (kruthvA)  fixing between the brows
5.27 sparSAn kruthvA bahir bAhyAmS  nAsAbhyanthara chAriNau  which circulate inside nostrils
5.27 sparSAn kruthvA bahir bAhyAmS  prANa apAnau  the vital airs such prANa, apAna
5.27 sparSAn kruthvA bahir bAhyAmS  samau kruthvA  equalizing
5.28 yathEndhriyamanObudhdhir  yathEndhriya manObudhdhi:  having controlled senses, mind and intelligence (to stay away from anything other than AthmA related)
5.28 yathEndhriyamanObudhdhir  vigathEchchAbhayakrOdha:  free from desire (on those other matters), from fear (of not being fulfilled of such desire) and from anger (on those who stop such desires from being fulfilled)
5.28 yathEndhriyamanObudhdhir  mOksha parAyaNa:  having liberation i.e. self-realisation as the ultimate goal
5.28 yathEndhriyamanObudhdhir  muni:  one who is naturally having the vision of AthmA
5.28 yathEndhriyamanObudhdhir  ya:  one who lives in this manner
5.28 yathEndhriyamanObudhdhir  sa:  he
5.28 yathEndhriyamanObudhdhir  sadhA muktha Eva:  always remains liberated.
5.29 bhOkthAram yagyathapasAm  yagya thapasAm bhOkthAram  one who accepts yagya (sacrifices) and thapas (penances)
5.29 bhOkthAram yagyathapasAm  sarva lOka mahESvaram  being the great lord of all worlds
5.29 bhOkthAram yagyathapasAm  sarva bhUthAnAm suhrudham  being the friend of all creatures
5.29 bhOkthAram yagyathapasAm  mAm  me
5.29 bhOkthAram yagyathapasAm  gyAthvA  knowing
5.29 bhOkthAram yagyathapasAm  SAnthim ruchchathi  attains peace.
6.1 anASritha: karmapalam  karma palam  the result of karma (actions) such as svarga (heaven) etc
6.1 anASritha: karmapalam  anASritha:  being not holding on to
6.1 anASritha: karmapalam  kAryam (ithi) karma ya: karOthi  one who performs karma yOga exclusively with the intention of performing that practice [without any expectation]
6.1 anASritha: karmapalam  sa: sanyAsI cha  he remains a gyAna yOga nishta (practitioner);
6.1 anASritha: karmapalam  (sa:) yOgi cha  he also remains a karma yOga nishta (practitioner);
6.1 anASritha: karmapalam  (sa:) na niragni:  neither he is aloof from karmas (actions) such as yagya etc which invoke fire
6.1 anASritha: karmapalam  (sa:) na cha akriya:  nor he is exclusive gyAna nishta (one who is focussed on pursuit of knowledge exclusively without adequate actions)
6.2 yam sanyAsam ithi prAhur  pANdava  Oh son of pANdu!
6.2 yam sanyAsam ithi prAhur  yam  what
6.2 yam sanyAsam ithi prAhur  sanyAsa: ithi  as gyAna (knowledge)
6.2 yam sanyAsam ithi prAhur  prAhu:  (the wise) say
6.2 yam sanyAsam ithi prAhur  tham  that
6.2 yam sanyAsam ithi prAhur  yOgam vidhdhi  know as karma yOga [know that it is part of karma yOga];
6.2 yam sanyAsam ithi prAhur  asanyastha sankalpa: kaSchana  one who has not given up the attachment (for the concept of considering -prakruthi (matter/body) which is not the AthmA (soul), as the AthmA-)
6.2 yam sanyAsam ithi prAhur  yOgI  one who i s engaged in karma yOga
6.2 yam sanyAsam ithi prAhur  na bhavathi hi  will not be considered.
6.3 ArurukshOr munEr yogam  yOgam  Athma sAkshAthkAram (Vision of AthmA)
6.3 ArurukshOr munEr yogam  ArurukshO:  one who desires to attain
6.3 ArurukshOr munEr yogam  munE  for the mumukshu who engages in meditation of AthmA
6.3 ArurukshOr munEr yogam  karma  karma yOga
6.3 ArurukshOr munEr yogam  kAraNam uchyathE  explained as the means (to attain such goal).
6.3 ArurukshOr munEr yogam  yOga ArUdasya thasya Eva  For him who is established[having achieved the goal] in such vision
6.3 ArurukshOr munEr yogam  Sama:  not being engaged in karma yOga
6.3 ArurukshOr munEr yogam  kAraNam  as the reason
6.3 ArurukshOr munEr yogam  uchyathE  explained.
6.4 yadhA hi nEndhriyArthEshu  (ayam yOgI)  This karma yOga nishta (practitioner)
6.4 yadhA hi nEndhriyArthEshu  indhriyArthEshu  in the sense objects such as Sabdham (sound) etc which are enjoyed by sensory organs
6.4 yadhA hi nEndhriyArthEshu  yadhA  when
6.4 yadhA hi nEndhriyArthEshu  na anushajjathE  becomes detached
6.4 yadhA hi nEndhriyArthEshu  karmasu  in the karmas which are means for such enjoyment of sense objects
6.4 yadhA hi nEndhriyArthEshu  yadhA  when
6.4 yadhA hi nEndhriyArthEshu  na anushajjathE  becomes detached
6.4 yadhA hi nEndhriyArthEshu  sarva sankalpa sanyAsi  he who has given up all worldly desires
6.4 yadhA hi nEndhriyArthEshu  thadhA  in that state
6.4 yadhA hi nEndhriyArthEshu  yOgArUda: uchyathE  he is said to have realised the self.
6.5 udhdharEth AthmanAthmAnam  AthmanA  with the mind (which is detached from worldly pleasures)
6.5 udhdharEth AthmanAthmAnam  AthmAnam  oneself
6.5 udhdharEth AthmanAthmAnam  udhdharEtha  elevate;
6.5 udhdharEth AthmanAthmAnam  [AthmaNA  mind with attachments to worldly pleasures] AthmAnam – oneself
6.5 udhdharEth AthmanAthmAnam  na avasAdhayEth  cannot push oneself down;
6.5 udhdharEth AthmanAthmAnam  AthmA Eva  mind (which is detached from worldly pleasures) only
6.5 udhdharEth AthmanAthmAnam  Athmana:  for oneself
6.5 udhdharEth AthmanAthmAnam  bandhu:  relative/friend;
6.5 udhdharEth AthmanAthmAnam  AthmA Eva  mind (which is attached to worldly pleasures) only
6.5 udhdharEth AthmanAthmAnam  Athmana:  oneself
6.5 udhdharEth AthmanAthmAnam  ripu  enemy.
6.6 bandhur AthmAthmanas thasya  yEn  By whom
6.6 bandhur AthmAthmanas thasya  AthmA  his mind
6.6 bandhur AthmAthmanas thasya  Athmana Eva  by himself
6.6 bandhur AthmAthmanas thasya  jitha:  conquered (without getting attached to worldly pleasures)
6.6 bandhur AthmAthmanas thasya  thasya Athmana  for such person
6.6 bandhur AthmAthmanas thasya  AthmA  such mind
6.6 bandhur AthmAthmanas thasya  bandhu:  friend;
6.6 bandhur AthmAthmanas thasya  anAthmana: thu  for the person who has not conquered his mind
6.6 bandhur AthmAthmanas thasya  AthmA Eva  his mind itself
6.6 bandhur AthmAthmanas thasya  Sathruvath  like an enemy
6.6 bandhur AthmAthmanas thasya  SathruthvE  being a hurdle for the well-being
6.6 bandhur AthmAthmanas thasya  varthEtha  will engage
6.7 jithAthmana: praSAnthasya  SIthOshNa sukha dhu:khEshu  in cold-heat, joy-sorrow
6.7 jithAthmana: praSAnthasya  thathA  in the same manner
6.7 jithAthmana: praSAnthasya  mAna avamAnayO:  and in honour, dishonour
6.7 jithAthmana: praSAnthasya  jithAthmana:  having unaffected mind
6.7 jithAthmana: praSAnthasya  praSAnthasya  (in the mind of) one who is having control over sensory organs
6.7 jithAthmana: praSAnthasya  AthmA param  jIvAthmA alone
6.7 jithAthmana: praSAnthasya  samAhitha:  well placed
6.8 gyAnavigyAnathrupthAthmA  gyAna vigyAna thrupthAthmA  having a mind which is content with knowledge and greater knowledge
6.8 gyAnavigyAnathrupthAthmA  kUtastha:  being firmly placed on the pure AthmA
6.8 gyAnavigyAnathrupthAthmA  vijithEndhriya:  having conquered his sensory organs
6.8 gyAnavigyAnathrupthAthmA  sama lOshtASma kAnchana:  being equally disposed towards a block of soil, stone and gold
6.8 gyAnavigyAnathrupthAthmA  yOgI  karma yOgi
6.8 gyAnavigyAnathrupthAthmA  yukta: ithi uchyathE  is said to be qualified for this practice [of yOga] in the form of Self-realization.
6.9 suhrunmithrAryudhAsIna  suhrun mithra ari udhAsIna madhyastha dhvEshya bandhushu  towards well wishers, friends, enemies, unrelated ones, neutral persons, those who have natural hatred, those who have natural affection
6.9 suhrunmithrAryudhAsIna  sAdhushu api  towards good people
6.9 suhrunmithrAryudhAsIna  pApEshu cha  towards sinners
6.9 suhrunmithrAryudhAsIna  sama budhdhi:  one who is equally disposed
6.9 suhrunmithrAryudhAsIna  viSishyathE  best (among those who practice yOga)
6.10 yOgI yunjItha sathatham  yOgI  (previously mentioned) karma yOgi
6.10 yOgI yunjItha sathatham  sathatham  every day, at specific times set aside for yOga
6.10 yOgI yunjItha sathatham  rahasi sthitha:  being in a secluded place
6.10 yOgI yunjItha sathatham  EkAkI  that too, being alone
6.10 yOgI yunjItha sathatham  yatha chiththAthmA  having control over the wandering mind
6.10 yOgI yunjItha sathatham  nirASI:  being desireless (on aspects other than AthmA)
6.10 yOgI yunjItha sathatham  aparigraha:  without the thought of belongingness (in such aspects)
6.10 yOgI yunjItha sathatham  AthmAnam  self
6.10 yOgI yunjItha sathatham  yunjItha  will engage in meditating and seeing
6.11 Suchau dhESE prathishtApya  Suchau dhESE  in a pure place
6.11 Suchau dhESE prathishtApya  Athmana:  for self
6.11 Suchau dhESE prathishtApya  sthiram  firm (made out of wood etc)
6.11 Suchau dhESE prathishtApya  nAthyuchritham  not very high
6.11 Suchau dhESE prathishtApya  nAthi nIcham  not very low
6.11 Suchau dhESE prathishtApya  chElAjitha kuSOththaram  silk cloth, deer skin and kuSa (dharba) grass placed on top of each other [in reverse order]
6.11 Suchau dhESE prathishtApya  Asanam  seat
6.11 Suchau dhESE prathishtApya  prathishtApya  establishing firmly
6.12 thathraikAgram mana: kruthvA  thathra AsanE  on that seat
6.12 thathraikAgram mana: kruthvA  upaviSya  being seated
6.12 thathraikAgram mana: kruthvA  mana:  mind
6.12 thathraikAgram mana: kruthvA  EkAgram kruthvA  making it single-focussed
6.12 thathraikAgram mana: kruthvA  yatha chiththEndhriya kriya:  controlling actions of mind and senses
6.12 thathraikAgram mana: kruthvA  Athma viSudhdhayE  to be freed from bondage [in this material realm]
6.12 thathraikAgram mana: kruthvA  yOgam yunjyAth  should engage in having the vision of self
6.13 samam kAyaSirOgrIvam  kAya SirO grIvam samam  keeping the body, head and neck straight
6.13 samam kAyaSirOgrIvam  achalam  unmoving
6.13 samam kAyaSirOgrIvam  sthiram  firm
6.13 samam kAyaSirOgrIvam  dhArayan  holding
6.13 samam kAyaSirOgrIvam  dhiSa:cha anavalOkayan  wi thout looking around in any direction
6.13 samam kAyaSirOgrIvam  svam nAsikAgram samprEkshya  focussing on the tip of one-s own nose
6.14 praSAnthAthmA vigathabhIr  praSAnthAthmA  having a tranquil mind
6.14 praSAnthAthmA vigathabhIr  vigathabhI:  being fearless
6.14 praSAnthAthmA vigathabhIr  brahmachAri vrathE sthitha:  observing celibacy
6.14 praSAnthAthmA vigathabhIr  mana: sAmya  controlling the mind
6.14 praSAnthAthmA vigathabhIr  machchiththa:  placing the thoughts on me
6.14 praSAnthAthmA vigathabhIr  yuktha:  being alert
6.14 praSAnthAthmA vigathabhIr  mathpara: AsItha  let him be fully engaged in me
6.15 yunjan Evam sadhAthmAnam  yOgI  yOga practitioner
6.15 yunjan Evam sadhAthmAnam  Evam  in this manner
6.15 yunjan Evam sadhAthmAnam  AthmAnam  mind
6.15 yunjan Evam sadhAthmAnam  sadhA  always
6.15 yunjan Evam sadhAthmAnam  yunjan  focussing (on me)
6.15 yunjan Evam sadhAthmAnam  niyathamAnasa:  (as a result) having disciplined mind
6.15 yunjan Evam sadhAthmAnam  math samsthAm  being in me
6.15 yunjan Evam sadhAthmAnam  nirvANa paramAm  the ultimate state of being freed from material body
6.15 yunjan Evam sadhAthmAnam  SAnthim  peace
6.15 yunjan Evam sadhAthmAnam  adhigachchathi  attains
6.16 nAthyaSnathas thu yOgOsthi  arjuna  Oh arjuna!
6.16 nAthyaSnathas thu yOgOsthi  athyaSnatha: thu  one who eats too much
6.16 nAthyaSnathas thu yOgOsthi  yOga:  practice of yOga
6.16 nAthyaSnathas thu yOgOsthi  na asthi  does not occur;
6.16 nAthyaSnathas thu yOgOsthi  EkAntham  too
6.16 nAthyaSnathas thu yOgOsthi  anaSnatha: cha  one who eats little
6.16 nAthyaSnathas thu yOgOsthi  na  practice of yOga does not occur;
6.16 nAthyaSnathas thu yOgOsthi  athi svapna seelasya cha  for one who sleeps too much
6.16 nAthyaSnathas thu yOgOsthi  na  practice of yOga does not occur;
6.16 nAthyaSnathas thu yOgOsthi  jAgratha cha  for one who is always awake
6.16 nAthyaSnathas thu yOgOsthi  na Eva  practice of yOga does not occur.
6.17 yukthAhAravihArasya  yukthAhAra vihArasya  consuming adequate quantity of food and having adequate physical movements
6.17 yukthAhAravihArasya  karmasu  in his activities
6.17 yukthAhAravihArasya  yuktha chEshtasya  having adequate engagements
6.17 yukthAhAravihArasya  yuktha svapna avabOdhasya  having adequate sleep and awakening
6.17 yukthAhAravihArasya  dhu:kha hA  all his woes will be eliminated
6.17 yukthAhAravihArasya  yOga:  practice of yOga
6.17 yukthAhAravihArasya  bhavathi  occurs in him
6.18 yadhA viniyatham chiththam  yadhA  when
6.18 yadhA viniyatham chiththam  chiththam  heart
6.18 yadhA viniyatham chiththam  Athmani Eva  exclusively in the AthmA
6.18 yadhA viniyatham chiththam  viniyatham  being engaged
6.18 yadhA viniyatham chiththam  avathishtathE  being fully fixed
6.18 yadhA viniyatham chiththam  thadhA  at that time
6.18 yadhA viniyatham chiththam  sarva kAmEbhya:  towards all material aspects
6.18 yadhA viniyatham chiththam  ni:spruha:  yOgi whose desires are eliminated
6.18 yadhA viniyatham chiththam  yuktha: ithi  as yuktha
6.18 yadhA viniyatham chiththam  uchyathE  said
6.19 yathA dhIpO nivAthasthO  yatha chiththasya   having a mind which is restrained (from worldly pleasures)
6.19 yathA dhIpO nivAthasthO  yOgam yunjatha:  being the one who engages in practice of yOga in AthmA related matters
6.19 yathA dhIpO nivAthasthO  yOgina:  yOgi-s
6.19 yathA dhIpO nivAthasthO  Athmana:  for the Athma svarUpam (true nature of the self)
6.19 yathA dhIpO nivAthasthO  nivAthastha:  in a windless place
6.19 yathA dhIpO nivAthasthO  dhIpa:  lamp
6.19 yathA dhIpO nivAthasthO  yathA na ingathE  how it stays without flickering
6.19 yathA dhIpO nivAthasthO  sA  that state
6.19 yathA dhIpO nivAthasthO  upamA  example
6.19 yathA dhIpO nivAthasthO  smruthA  said
6.20 yathrOparamathE chiththam  yOga sEvayA  due to practice in yOga (vision of self)
6.20 yathrOparamathE chiththam  nirudhdham  restrained (from going to external aspects)
6.20 yathrOparamathE chiththam  chiththam  heart
6.20 yathrOparamathE chiththam  yathra  in the yOga (of vision of self)
6.20 yathrOparamathE chiththam  uparamathE  very immersed
6.20 yathrOparamathE chiththam  yathra cha  in the state of yOga
6.20 yathrOparamathE chiththam  AthmanA  by the heart
6.20 yathrOparamathE chiththam  AthmAnam paSyan  having the vision of self
6.20 yathrOparamathE chiththam  Athmani Eva:  in the self only
6.20 yathrOparamathE chiththam  thushyathi  one who is joyful
6.21 sukham Athyanthikam yath thath  athIndhriyam  beyond the grasp of sensory organs
6.21 sukham Athyanthikam yath thath  budhdhi grAhyam  grasped only by the intellect of the AthmA
6.21 sukham Athyanthikam yath thath  yath thath  the well-known
6.21 sukham Athyanthikam yath thath  Athyanthikam sukham  the pure bliss of self realisation (vision of self)
6.21 sukham Athyanthikam yath thath  yathra vEththi  enjoys in such practice of yOga
6.21 sukham Athyanthikam yath thath  yathra sthitha: ayam  the yOgi who is in such state of yOga
6.21 sukham Athyanthikam yath thath  thathvatha:  from that state
6.21 sukham Athyanthikam yath thath  naiva chalathi  will not be inclined to retire from that
6.22 yam labdhvA chAparam lAbham  yam labdhvA  having attained such yOga
6.22 yam labdhvA chAparam lAbham  aparam lAbham  any other benefit
6.22 yam labdhvA chAparam lAbham  thatha: adhikam  greater than that
6.22 yam labdhvA chAparam lAbham  na manyathE  will not consider (even when away from the state of yOga)
6.22 yam labdhvA chAparam lAbham  yasmin sthitha:  one who is in the state of such yOga
6.22 yam labdhvA chAparam lAbham  guruNA api dhu:kEna  even when afflicted with great sorrow
6.22 yam labdhvA chAparam lAbham  navichAlyathE  not agitated in his mind
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  tham  that state
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  dhu:kha samyOga viyOgam  being the opposite of any trace of sorrow
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  yOga samjitham  known as yOga
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  vidhyAth  be known
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  sa: yOga  such yOga
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  niSchayEna  positively
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  anirviNNa chEthasA  by the yOgi who has a pleasant mind
6.23 tham vidhyAdh dhu:khasamyOga viyOgam  yOkthavya:  must be performed
6.24 sankalpaprabhavAn kAmAms thyakthvA  sankalpa prabhavAn  those which occur as a result of one-s mamakAram (ownership, considering oneself to be independent)
6.24 sankalpaprabhavAn kAmAms thyakthvA  sarvAn kAmAn  all desirable objects
6.24 sankalpaprabhavAn kAmAms thyakthvA  aSEshatha: (cha) manasA Eva thyakthvA  completely giving them up in the mind
6.24 sankalpaprabhavAn kAmAms thyakthvA  samanthatha:  from all such desires
6.24 sankalpaprabhavAn kAmAms thyakthvA  indhriya grAmam  collection of senses
6.24 sankalpaprabhavAn kAmAms thyakthvA  viniyamya  turning them away clearly
6.25 Sanai: SanairuparamEdh budhyA  Sanai: Sanai:  gradually
6.25 Sanai: SanairuparamEdh budhyA  dhruthi gruhIthayA  steadied by firmness
6.25 Sanai: SanairuparamEdh budhyA  budhdhyA  by the intellect
6.25 Sanai: SanairuparamEdh budhyA  uparamEth  will withdraw (from all matters other than AthmA)
6.25 Sanai: SanairuparamEdh budhyA  Athma samstham  being fixated on AthmA
6.25 Sanai: SanairuparamEdh budhyA  mana:  mind
6.25 Sanai: SanairuparamEdh budhyA  kruthvA  arranged
6.25 Sanai: SanairuparamEdh budhyA  kinchith api  any matter other than AthmA
6.25 Sanai: SanairuparamEdh budhyA  na chinthayEth  shall not think about
6.26 yathO yathO niSchalathi  chanchalam  being naturally fickle
6.26 yathO yathO niSchalathi  asthiram  not firmly engaging in (matters related to AthmA)
6.26 yathO yathO niSchalathi  mana:  mind
6.26 yathO yathO niSchalathi  yatha: yatha:  due to attachment in those aspects (worldly desires)
6.26 yathO yathO niSchalathi  niScharathi  seeking about
6.26 yathO yathO niSchalathi  thatha: thatha:  from those aspects
6.26 yathO yathO niSchalathi  Ethath niyamya  turning away with genuine efforts
6.26 yathO yathO niSchalathi  Athmani Eva  in AthmA only
6.26 yathO yathO niSchalathi  vaSam nayEth  should captivate (by the constant meditation of -This AthmA is more joyful than everything else-)
6.27 praSAnthamanasam hyEnam  praSAntha manasam  having mind fixed (in AthmA, as said in previous SlOkam)
6.27 praSAnthamanasam hyEnam  akalmasham  (as a result of that) being free from sins
6.27 praSAnthamanasam hyEnam  SAntha rajasam  (as a result of that) being relieved of rajO guNam (passion)
6.27 praSAnthamanasam hyEnam  brahma bhUtham  (as a result of that) being positioned in the true nature of the self
6.27 praSAnthamanasam hyEnam  yOginam  one who is engaged in Athma yOgam (yOga of self-enjoyment)
6.27 praSAnthamanasam hyEnam  Enam  such person
6.27 praSAnthamanasam hyEnam  uththamam sukham  the greatest bliss of self-enjoyment
6.27 praSAnthamanasam hyEnam  upaithi hi  reaches him
6.28 yunjan Evam sadhAthmAnam  Evam  as previously mentioned
6.28 yunjan Evam sadhAthmAnam  AthmAnam yunjan  being engaged in AthmA
6.28 yunjan Evam sadhAthmAnam  vigatha kalmasha:  (as a result of that) having relieved from all sins
6.28 yunjan Evam sadhAthmAnam  yOgI  one who is a practitioner of Athma sAkshAthkAram (self-realisation)
6.28 yunjan Evam sadhAthmAnam  brahma samsparSam  self-enjoyment in the form of
6.28 yunjan Evam sadhAthmAnam  athyantham sukham  infinite bliss
6.28 yunjan Evam sadhAthmAnam  sukhEna  easily
6.28 yunjan Evam sadhAthmAnam  sadhA  always
6.28 yunjan Evam sadhAthmAnam  aSnuthE  attains
6.29 sarvabhUthastham AthmAnam  yOga yukthAthmA  one whose heart is engaged in yOga practice
6.29 sarvabhUthastham AthmAnam  sarvathra  in all AthmAs (AthmA which is not related to matter)
6.29 sarvabhUthastham AthmAnam  sama dharSana:  seeing the state of sameness (of having gyAnam (knowledge), Anandham (bliss) etc as identity)
6.29 sarvabhUthastham AthmAnam  sarva bhUthastham AthmAnam  self as having same nature as all AthmAs
6.29 sarvabhUthastham AthmAnam  Athmani cha sarva bhUthAni  all AthmAs as having same nature as self
6.29 sarvabhUthastham AthmAnam  IkshathE  sees
6.30 yO mAm paSyathi sarvathra  ya:  whosoever
6.30 yO mAm paSyathi sarvathra  mAm  me
6.30 yO mAm paSyathi sarvathra  sarvathra paSyathi  sees (my qualities) in all AthmAs
6.30 yO mAm paSyathi sarvathra  sarvam cha  all AthmAs
6.30 yO mAm paSyathi sarvathra  mayi  in me
6.30 yO mAm paSyathi sarvathra  paSyathi  seeing (their qualities)
6.30 yO mAm paSyathi sarvathra  thasya  for him
6.30 yO mAm paSyathi sarvathra  aham  I
6.30 yO mAm paSyathi sarvathra  na praNaSyAmi  will not hide my presence
6.30 yO mAm paSyathi sarvathra  sa: cha  he too
6.30 yO mAm paSyathi sarvathra  mE  for me
6.30 yO mAm paSyathi sarvathra  na praNaSyathi  will not hide his presence
6.31 sarvabhUthasthitham yO mAm  sarva bhUtha sthitham mAm  Me who is present in all AthmAs (seeing the equality in the state of previously explained yOga)
6.31 sarvabhUthasthitham yO mAm  Ekathvam Asthitha:  observing the equality (of not having contraction of knowledge)
6.31 sarvabhUthasthitham yO mAm  ya:  whosoever
6.31 sarvabhUthasthitham yO mAm  bhajathi  sees me
6.31 sarvabhUthasthitham yO mAm  sa: yOgI  that yOgi
6.31 sarvabhUthasthitham yO mAm  sarvathA varthamAna: api  in whatever state (even after completing the yOga practice)
6.31 sarvabhUthasthitham yO mAm  mayi varthathE  dwells in me (my equality with all AthmAs)
6.32 AthmaupamyEna sarvathra  arjuna  Oh arjuna!
6.32 AthmaupamyEna sarvathra  sarvathra  everywhere
6.32 AthmaupamyEna sarvathra  AthmaupamyEna  as the AthmAs have equality (as explained previously)
6.32 AthmaupamyEna sarvathra  sarvathra  in self and others
6.32 AthmaupamyEna sarvathra  sukham vA  joy (of giving birth to a child etc)
6.32 AthmaupamyEna sarvathra  yadhi vA dhu:kham  sorrow (of losing a child to death etc)
6.32 AthmaupamyEna sarvathra  ya:  whosoever
6.32 AthmaupamyEna sarvathra  samam  equally
6.32 AthmaupamyEna sarvathra  paSyathi  sees
6.32 AthmaupamyEna sarvathra  sa: yOgI  that yOgi
6.32 AthmaupamyEna sarvathra  parama: matha:  considered to be superior
6.33 yOyam yOgas thvayA prOktha:  madhusUdhana krishNa  Oh krishNa who killed the demon madhu!
6.33 yOyam yOgas thvayA prOktha:  ya: ayam sAmyEna yOga:  This yOga which is vision of equality in all
6.33 yOyam yOgas thvayA prOktha:  thvayA  by you
6.33 yOyam yOgas thvayA prOktha:  prOktha:  instructed
6.33 yOyam yOgas thvayA prOktha:  Ethasya sthirAm sthithim  this yOga remaining steadfast
6.33 yOyam yOgas thvayA prOktha:  chanchalathvAth  due to wavering mind
6.33 yOyam yOgas thvayA prOktha:  na paSyAmi  I am not seeing.
6.34 chanchalam hi mana: krishNa  hi  because
6.34 chanchalam hi mana: krishNa  mana:  mind is
6.34 chanchalam hi mana: krishNa  chanchalam  (naturally) wavering
6.34 chanchalam hi mana: krishNa  balavath  strong
6.34 chanchalam hi mana: krishNa  (hence) pramAthi  bewildering
6.34 chanchalam hi mana: krishNa  dhrudam  firm (in pulling us towards worldly pleasures).
6.34 chanchalam hi mana: krishNa  thasya nigraham  restraining it
6.34 chanchalam hi mana: krishNa  vAyO: iva  like controlling a fierce storm
6.34 chanchalam hi mana: krishNa  su dhushkaram  very difficult to do
6.34 chanchalam hi mana: krishNa  aham manyE  I think
6.35 asamSayam mahAbAhO  mahAbAhO  Oh mighty armed!
6.35 asamSayam mahAbAhO  kaunthEya  Oh son of kunthI!
6.35 asamSayam mahAbAhO  chalam mana  wavering mind
6.35 asamSayam mahAbAhO  dhurnigraham  is difficult to control
6.35 asamSayam mahAbAhO  asamSayam  there is no doubt;
6.35 asamSayam mahAbAhO  thu  still
6.35 asamSayam mahAbAhO  abhyAsEna  by practicing (in AthmaguNams – focussing on AthmA)
6.35 asamSayam mahAbAhO  vairAgyENa  developing aversion (in worldly matters by showing their defects)
6.35 asamSayam mahAbAhO  gruhyathE  is controlled (to some extent).
6.36 asamyathAthmanA yOgO  asamyathAthmanA  one who cannot control his mind
6.36 asamyathAthmanA yOgO  yOga:  yOga (of having equal vision)
6.36 asamyathAthmanA yOgO  dhushprApa:  difficult to attain
6.36 asamyathAthmanA yOgO  ithi  is
6.36 asamyathAthmanA yOgO  mE mathi:  my conclusion.
6.36 asamyathAthmanA yOgO  thu  but
6.36 asamyathAthmanA yOgO  upAyatha:  by the means of karma yOga (which was explained previously)
6.36 asamyathAthmanA yOgO  vaSyAthmanA  having controlled his mind
6.36 asamyathAthmanA yOgO  yathathA  one who performs yOga practice (of SamadharSana (equal vision))
6.36 asamyathAthmanA yOgO  avApthum SakyathE  becomes easy to attain.
6.37 ayathi: SradhdhayOpEthO  krishNa  Oh krishNa!
6.37 ayathi: SradhdhayOpEthO  SradhdhayA  faithfully
6.37 ayathi: SradhdhayOpEthO  upEtha:  who began the yOga practice
6.37 ayathi: SradhdhayOpEthO  ayathi:  lacking efforts (in firm yOga practice)
6.37 ayathi: SradhdhayOpEthO  (as a result of that)
6.37 ayathi: SradhdhayOpEthO  yOga samsidhdhim aprApya  while his yOga is not fulfilled
6.37 ayathi: SradhdhayOpEthO  yOgAth chalitha mAnasa:  having a heart which slipped in the yOga practice
6.37 ayathi: SradhdhayOpEthO  kAm gathim  which goal (among enjoyment, liberation or hell)
6.37 ayathi: SradhdhayOpEthO  gachchathi  will reach?
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  mahAbAhO  Oh mighty armed!
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  brahmaNa: pathi vimUda:  being cut off from the yOga (path of karma yOga) of attaining brahmam
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  aprathishta:  not fixed (in goals such as reaching heaven etc)
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  (in this manner)
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  ubhaya vibhrashta:  missing out on both bhOgam (worldly enjoyment) and mOksham (liberation)
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  chinnAbhram iva  like a divided cloud
6.38 kachchin nObhaya vibhrashtaSchinnAbhramiva  kachchin na naSyathi  will he not be destroyed?
6.39 Ethan mE samSayam krishNa  krishNa  Oh krishNa!
6.39 Ethan mE samSayam krishNa  mE  my
6.39 Ethan mE samSayam krishNa  Ethan samSayam  this doubt
6.39 Ethan mE samSayam krishNa  aSEshatha:  fully
6.39 Ethan mE samSayam krishNa  chEththum arhasi  please clear;
6.39 Ethan mE samSayam krishNa  asya samSayasya chEththA  one who can clear this doubt
6.39 Ethan mE samSayam krishNa  thavadhanya:  none other than you
6.39 Ethan mE samSayam krishNa  na hi upapadhyathE  is qualified
6.40 pArtha naivEha nAmuthra  pArtha  Oh son of kunthI!
6.40 pArtha naivEh a nAmuthra  thasya  for the one who started performing yOga, but slipped subsequently
6.40 pArtha naivEha nAmuthra  iha  in the worldly pleasures
6.40 pArtha naivEha nAmuthra  amuthra  in the enjoyment of liberation
6.40 pArtha naivEha nAmuthra  vinASa:  destruction (i.e., not attaining what he desired, attaining what is not desired)
6.40 pArtha naivEha nAmuthra  naiva vidhyathE  do not occur:
6.40 pArtha naivEha nAmuthra  thAtha  dear!
6.40 pArtha naivEha nAmuthra  kalyANakruth kaSchith  one who is engaged in self realisation
6.40 pArtha naivEha nAmuthra  dhurgathim  undesirable state
6.40 pArtha naivEha nAmuthra  na hi gachchathi  will not attain (it is obvious)
6.41 prApya puNyakruthAm lOkAn  yOgabhrashta:  one who slipped/faltered after commencing the yOga practice
6.41 prApya puNyakruthAm lOkAn  (by the greatness of such yOga)
6.41 prApya puNyakruthAm lOkAn  puNyakruthAm lOkAn prApya:  attains the abode which is reached by very virtuous persons
6.41 prApya puNyakruthAm lOkAn  SASvathI: samA  for a long time (until he is fully satisfied in enjoying the pleasures there)
6.41 prApya puNyakruthAm lOkAn  ushithvA  living there
6.41 prApya puNyakruthAm lOkAn  SuchInAm  being pure
6.41 prApya puNyakruthAm lOkAn  SrImathAm  where those who have auspicious qualities live
6.41 prApya puNyakruthAm lOkAn  mahathi gEhE  exalted homes (families)
6.41 prApya puNyakruthAm lOkAn  jAyathE  is born
6.42 athavA yOginAmEva  athavA  Alternatively
6.42 athavA yOginAmEva  (If he slipped, after becoming well advanced in the yOga practice)
6.42 athavA yOginAmEva  dhImathAm  very wise
6.42 athavA yOginAmEva  yOginAm Eva  in the yOgis-
6.42 athavA yOginAmEva  mahathi kulE  great families
6.42 athavA yOginAmEva  (abhijAyathE  takes birth)
6.42 athavA yOginAmEva  IdhruSam yath janma Ethath  these two types of births (explained in previous SlOkam and this SlOkam)
6.42 athavA yOginAmEva  lOkE  in this world
6.42 athavA yOginAmEva  dhurlabha tharam hi  aren-t they difficult to attain [for people]?
6.43 thathra tham budhdhi samyOgam  thathra  in those births
6.43 thathra tham budhdhi samyOgam  paurvadhaihikam  from previous birth
6.43 thathra tham budhdhi samyOgam  tham budhdhi samyOgam  the intelligence (relating to yOga)
6.43 thathra tham budhdhi samyOgam  labhathE  attains.
6.43 thathra tham budhdhi samyOgam  kuru nandhana  Oh descendant of kuru!
6.43 thathra tham budhdhi samyOgam  thatha:  subsequently
6.43 thathra tham budhdhi samyOgam  bhUya:  again
6.43 thathra tham budhdhi samyOgam  samsidhdhau  to fulfil the yOga nicely
6.43 thathra tham budhdhi samyOgam  yathathE  attempts
6.43.5 pUrvAbhyAsEna thEnaiva  thEna pUrvAbhyAsEna Eva  As a result of the yOga practice which was performed in previous birth
6.43.5 pUrvAbhyAsEna thEnaiva  sa:  he
6.43.5 pUrvAbhyAsEna thEnaiva  avaSa: api  involuntarily
6.43.5 pUrvAbhyAsEna thEnaiva  hriyathE  is attracted (towards yOga)
6.44 jigyAsurapi yOgasya  yOgasya jigyAsu: api  one who desires to learn and practice yOga (even after slipping from the path of yOga, by the greatness of the yOga, as previously explained, will have that yOga fulfilled)
6.44 jigyAsurapi yOgasya  Sabdha brahma athivarthathE  crosses over the prakruthi (material nature) which is known as -Sabdha brahmam-.
6.45 prayathnAdhyathamAnasthu  thatha:  Thus
6.45 prayathnAdhyathamAnasthu  samSudhdha kilbisha:  being free from sins
6.45 prayathnAdhyathamAnasthu  anEka janma samsidhdha:  be ing qualified to complete the yOga nicely, by the virtues from many previous births
6.45 prayathnAdhyathamAnasthu  prayathnAth  by great efforts (in controlling the senses etc)
6.45 prayathnAdhyathamAnasthu  yathanAna: thu  one who works (on yOga practice)
6.45 prayathnAdhyathamAnasthu  yOgI  practitioner of yOga
6.45 prayathnAdhyathamAnasthu  (even having slipped in previous birth)
6.45 prayathnAdhyathamAnasthu  parAm gathim yAthi  (in a subsequent birth) attains the great destination (of self-realisation).
6.46 thapasvibhyO-dhikO yOgI  yOgI  yOga practitioner
6.46 thapasvibhyO-dhikO yOgI  thapasvibhya: adhika: (matha:)  is thought to be greater than those who merely engage in penance;
6.46 thapasvibhyO-dhikO yOgI  (yOgI  yOga practitioner)
6.46 thapasvibhyO-dhikO yOgI  gyAnibhya: api  those who are knowledgeable in worldly matters
6.46 thapasvibhyO-dhikO yOgI  adhika: matha:  is thought to be greater than
6.46 thapasvibhyO-dhikO yOgI  yOgI  yOga practitioner
6.46 thapasvibhyO-dhikO yOgI  karmibhya: cha  those who are engaged in merely performing karma (actions)
6.46 thapasvibhyO-dhikO yOgI  adhika: (matha:)  is thought to be greater than.
6.46 thapasvibhyO-dhikO yOgI  arjuna  Oh arjuna!
6.46 thapasvibhyO-dhikO yOgI  thasmAth  Thus
6.46 thapasvibhyO-dhikO yOgI  (thvam  you)
6.46 thapasvibhyO-dhikO yOgI  yOgI bhava  become a yOgi.
6.47 yOginAmapi sarvEshAm  yOginAm  greater than the previously mentioned yOgis
6.47 yOginAmapi sarvEshAm  api sarvEshAm  and all others such as thapasvis (those who are engaged in penance)
6.47 yOginAmapi sarvEshAm  madhgathEna antharAthmanA  with heart engaged in me
6.47 yOginAmapi sarvEshAm  SradhdhAvAn  having desire (to reach me)
6.47 yOginAmapi sarvEshAm  ya: mAm bhajathE  one who meditates upon me
6.47 yOginAmapi sarvEshAm  sa:  he
6.47 yOginAmapi sarvEshAm  yukthathama:  greatest
6.47 yOginAmapi sarvEshAm  mE matha:  considered by me
7.1 mayyAsakthamanA: pArtha  bhagavAn spoke:
7.1 mayyAsakthamanA: pArtha  pArtha  Oh son of kunthI!
7.1 mayyAsakthamanA: pArtha  mayi  in me
7.1 mayyAsakthamanA: pArtha  AsakthamanA:  having a very attached mind
7.1 mayyAsakthamanA: pArtha  madhASraya:  relying on me
7.1 mayyAsakthamanA: pArtha  yOgam yunjan  you who begin the bhakthi yOga
7.1 mayyAsakthamanA: pArtha  mAm  me (who is the target of that yOga)
7.1 mayyAsakthamanA: pArtha  asamSayam  without doubt
7.1 mayyAsakthamanA: pArtha  samagram  fully
7.1 mayyAsakthamanA: pArtha  yathA gyAsyaSi  know through which knowledge
7.1 mayyAsakthamanA: pArtha  thath  that knowledge
7.1 mayyAsakthamanA: pArtha  SruNu  listen carefully
7.2 gyAnam thEham savigyAnam  aham  I
7.2 gyAnam thEham savigyAnam  thE  to you
7.2 gyAnam thEham savigyAnam  idham gyAnam  this knowledge (about me)
7.2 gyAnam thEham savigyAnam  savigyAnam  along with greater/special knowledge
7.2 gyAnam thEham savigyAnam  aSEshatha:  fully
7.2 gyAnam thEham savigyAnam  vakshyAmi  explaining;
7.2 gyAnam thEham savigyAnam  yath  that knowledge
7.2 gyAnam thEham savigyAnam  bhUya:  again
7.2 gyAnam thEham savigyAnam  gyAthavyam  to be known
7.2 gyAnam thEham savigyAnam  anyath  anything else
7.2 gyAnam thEham savigyAnam  na avaSishyathE  not remains.
7.3 manushyANAm sahasrEshu  manushyANAm  among those who are qualified to learn SAsthram
7.3 manushyANAm sahasrEshu  sahasrEshu  among thousands
7.3 manushyANAm sahasrEshu  kaSchith  only one
7.3 manushyANAm sahasrEshu  sidhdhayE yathathi  tries continuously until attaining liberation
7.3 manushyANAm sahasrEshu  yathathAm sidhdhAnAm api  among those
7.3 manushyANAm sahasrEshu  (sahasrEshu) kaSchith  one (among thousands)
7.3 manushyANAm sahasrEshu  mAm  me
7.3 manushyANAm sahasrEshu  thathvatha:  truly
7.3 manushyANAm sahasrEshu  vEththi  knows
7.4 bhUmir ApOnalO vAyu:  (these five great elements)
7.4 bhUmir ApOnalO vAyu:  bhUmi:  earth
7.4 bhUmir ApOnalO vAyu:  Apa:  water
7.4 bhUmir ApOnalO vAyu:  anala:  fire
7.4 bhUmir ApOnalO vAyu:  vAyu:  air
7.4 bhUmir ApOnalO vAyu:  kham  ether
7.4 bhUmir ApOnalO vAyu:  mana:  mind (and other senses)
7.4 bhUmir ApOnalO vAyu:  budhdhi:  mahAn (mahath thathvam – the great element)
7.4 bhUmir ApOnalO vAyu:  ahankAra: cha  and ahankAram (ego indicating mUla prakruthi (primordial matter))
7.4 bhUmir ApOnalO vAyu:  ithi  these
7.4 bhUmir ApOnalO vAyu:  ashtadhA bhinnA  in eight categories
7.4 bhUmir ApOnalO vAyu:  iyam prakruthi:  this material nature
7.4 bhUmir ApOnalO vAyu:  mE Eva  is mine
7.4 bhUmir ApOnalO vAyu:  (vidhdhi  know that)
7.5 aparEyam ithas thvanyAm  mahAbAhO  Oh mighty armed!
7.5 aparEyam ithas thvanyAm  iyam  this material nature which is insentient
7.5 aparEyam ithas thvanyAm  aparA  is inferior;
7.5 aparEyam ithas thvanyAm  itha:  than this
7.5 aparEyam ithas thvanyAm  anyAm thu  different
7.5 aparEyam ithas thvanyAm  jIvabhUthAm  called as jIva (sentient entity)
7.5 aparEyam ithas thvanyAm  parAm  superior to the previously mentioned material nature
7.5 aparEyam ithas thvanyAm  prakruthim  [spiritual] matter
7.5 aparEyam ithas thvanyAm  mE vidhdhi  know as mine;
7.5 aparEyam ithas thvanyAm  yayA  by which jIva
7.5 aparEyam ithas thvanyAm  idham jagath  this universe
7.5 aparEyam ithas thvanyAm  dhAryathE  is sustained
7.6 EthadhyOnIni bhUthAni  Ethadh yOnIni  having this collection of chEthana (sentient entities) and achEthana (insentient entities) as the cause
7.6 EthadhyOnIni bhUthAni  sarvANi bhUthAni  all entities (from brahmA to a blade of grass)
7.6 EthadhyOnIni bhUthAni  ithi  as mine
7.6 EthadhyOnIni bhUthAni  upadhAraya  know.
7.6 EthadhyOnIni bhUthAni  thathA  This being the case
7.6 EthadhyOnIni bhUthAni  aham  I
7.6 EthadhyOnIni bhUthAni  kruthsnasya jagatha:  for all these worlds
7.6 EthadhyOnIni bhUthAni  prabhava:  place of origin [during creation]
7.6 EthadhyOnIni bhUthAni  praLaya:  resting place during deluge (and the lord for all)
7.6.5 maththa: paratharam nAnyath  dhananjaya  Oh arjuna!
7.6.5 maththa: paratharam nAnyath  maththa:  than me
7.6.5 maththa: paratharam nAnyath  anyath kinchith api  anything which is different
7.6.5 maththa: paratharam nAnyath  paratharam nAsthi  nothing higher exists
7.7 mayi sarvam idham prOtham  idham sarvam  all these entities
7.7 mayi sarvam idham prOtham  sUthrE  on a string
7.7 mayi sarvam idham prOtham  maNigaNA: iva  gemstones strung
7.7 mayi sarvam idham prOtham  mayi prOtham  strung on me
7.8 rasOham apsu kaunthEya  kaunthEya  Oh son of kunthI!
7.8 rasOham apsu kaunthEya  aham  I
7.8 rasOham apsu kaunthEya  apsu  in water
7.8 rasOham apsu kaunthEya  rasa: (asmi)  am the good taste.
7.8 rasOham apsu kaunthEya  SaSisUryayO:  of moon and sun
7.8 rasOham apsu kaunthEya  prabhA asmi  I am the lustre.
7.8 rasOham apsu kaunthEya  sarva vEdhEshu  in all of vEdhams
7.8 rasOham apsu kaunthEya  praNava: (asmi)  I am the OmkAra.
7.8 rasOham apsu kaunthEya  khE  in ether
7.8 rasOham apsu kaunthEya  Sabdha: (asmi)  I am the quality of sound.
7.8 rasOham apsu kaunthEya  nrushu  in men
7.8 rasOham apsu kaunthEya  paurusham (asmi)  I am the masculinity
7.9 puNyO gandha: pruthivyAm cha  pruthivyAm cha  in the earth
7.9 puNyO gandha: pruthivyAm cha  puNya: gandha: (asmi)  I am the fragrance
7.9 puNyO gandha: pruthivyAm cha  vibhAvasau  in fire
7.9 puNyO gandha: pruthivyAm cha  thEja: asmi  I am the light
7.9 puNyO gandha: pruthivyAm cha  sarva bhUthEsh  in all creatures
7.9 puNyO gandha: pruthivyAm cha  jIvanam (asmi)  I am the life
7.9 puNyO gandha: pruthivyAm cha  thapasvishu  in those thapasvi (those who carry out penance)
7.9 puNyO gandha: pruthivyAm cha  thapa: cha asmi  I am the thapas (penance)
7.10 bIjam mAm sarvabhUthAnAm  pArtha  Oh son of kunthI!
7.10 bIjam mAm sarvabhUthAnAm  sarva bhUthAnAm  in all entities which undergo transformation
7.10 bIjam mAm sarvabhUthAnAm  sanAthanam bIjam mAm vidhdhi  know me as the eternal ability which causes the transformation
7.10 bIjam mAm sarvabhUthAnAm  aham  I
7.10 bIjam mAm sarvabhUthAnAm  budhdhi mathAm  of the intelligent
7.10 bIjam mAm sarvabhUthAnAm  budhdhi: asmi  am the intellect
7.10 bIjam mAm sarvabhUthAnAm  thEjasvinAm  of the illustrious
7.10 bIjam mAm sarvabhUthAnAm  thEja: (asmi)  I am the lustre
7.11 balam balavathAm chAham  bharatha rushabha  Oh best among the descendants of bharatha!
7.11 balam balavathAm chAham  aham  I
7.11 balam balavathAm chAham  balavathAm  of the strong
7.11 balam balavathAm chAham  kAma rAga vivarjitham balam (asmi)  am the strength which keeps them away from lust
7.11 balam balavathAm chAham  bhUthEshu  in all creatures
7.11 balam balavathAm chAham  dharmAvirudhdha:  unconflicting with dharma (virtue)
7.11 balam balavathAm chAham  kAma: asmi  I am the desire
7.12 yE chaiva sAthvikA bhAvA  yE cha Eva sAthvikA: bhAvA:  Those entities in this world which have abundance of sathva guNa (goodness)
7.12 yE chaiva sAthvikA bhAvA  yE cha (Eva) rAjasA: thAmasA:  those entities which have abundance of rajO guNa (passion) and thamO guNa (ignorance)
7.12 yE chaiva sAthvikA bhAvA  thAn maththa Eva ithi  that they are born from me only
7.12 yE chaiva sAthvikA bhAvA  thE mayi ithi  that they are in me
7.12 yE chaiva sAthvikA bhAvA  vidhdhi  know;
7.12 yE chaiva sAthvikA bhAvA  aham thu  But I am
7.12 yE chaiva sAthvikA bhAvA  thEshu na  not dependent on them
7.13 thribhir guNamayair bhAvair  sarvam idham jagath &n bsp;all jIvAthmAs in this world
7.13 thribhir guNamayair bhAvair  Ebhi: thribhi: guNamayai: bhAvai:  by the objects which are of these three qualities (sathva, rajas, thamas)
7.13 thribhir guNamayair bhAvair  mOhitham  confused
7.13 thribhir guNamayair bhAvair  Ebhya: param  superior to these
7.13 thribhir guNamayair bhAvair  avyayam  always unchanging
7.13 thribhir guNamayair bhAvair  mAm  me
7.13 thribhir guNamayair bhAvair  na abhijAnAthi  does not know
7.13.5 dhaivI hyEshA guNamayI  mama  mine
7.13.5 dhaivI hyEshA guNamayI  EshA  this
7.13.5 dhaivI hyEshA guNamayI  guNamayI  filled with three qualities
7.13.5 dhaivI hyEshA guNamayI  mAyA  material nature/realm
7.13.5 dhaivI hyEshA guNamayI  dhaivI  since created by me who is the dhEva (God)
7.13.5 dhaivI hyEshA guNamayI  dhurathyayA  is difficult to cross over (by any individual-s efforts)
7.14 mAm Eva yE prapadhyanthE  yE  those
7.14 mAm Eva yE prapadhyanthE  mAm Eva  me only
7.14 mAm Eva yE prapadhyanthE  prapadhyanthE  surrender unto
7.14 mAm Eva yE prapadhyanthE  thE  they
7.14 mAm Eva yE prapadhyanthE  EthAm mAyAm  this material nature/realm
7.14 mAm Eva yE prapadhyanthE  tharanthi  cross over
7.15 na mAm dhushkruthinO mUdA:  mUdA:  fools
7.15 na mAm dhushkruthinO mUdA:  narAdhamA:  lowest among men
7.15 na mAm dhushkruthinO mUdA:  mAyayA apahrutha gyAnA:  those with knowledge which has been destroyed by mAyA (illogical reasoning etc)
7.15 na mAm dhushkruthinO mUdA:  Asuram bhAvam ASrithA:  those with demoniacal nature
7.15 na mAm dhushkruthinO mUdA:  dhushkruthina: (chathurvidhA:)  four types of sinners (who are greater than the previous sinners in the order of their mentioning)
7.15 na mAm dhushkruthinO mUdA:  mAm  me
7.15 na mAm dhushkruthinO mUdA:  na prapadhyanthE  do not surrender
7.16 chathurvidhA bhajanthE mAm  bharatha rushabha arjuna  Oh arjuna who is best among the descendants of bharatha!
7.16 chathurvidhA bhajanthE mAm  Artha:  one who is in grief (due to loss of wealth)
7.16 chathurvidhA bhajanthE mAm  arthArthI  one who desires for (new) wealth
7.16 chathurvidhA bhajanthE mAm  jigyAsu:  one who desires to enjoy the AthmA
7.16 chathurvidhA bhajanthE mAm  gyAnI cha  and the one who has true knowledge
7.16 chathurvidhA bhajanthE mAm  sukruthina:  virtuous
7.16 chathurvidhA bhajanthE mAm  chathurvidhA: janA:  four types of people
7.16 chathurvidhA bhajanthE mAm  mAm  me
7.16 chathurvidhA bhajanthE mAm  bhajanthE  worship
7.17 thEshAm gyAni nithyayuktha  thEshAm  among these four
7.17 thEshAm gyAni nithyayuktha  nithya yuktha:  one who is always united with me
7.17 thEshAm gyAni nithyayuktha  Ekabhakthi:  exclusively devoted to me
7.17 thEshAm gyAni nithyayuktha  gyAnI  the gyAni
7.17 thEshAm gyAni nithyayuktha  viSishyathE  is best
7.17 thEshAm gyAni nithyayuktha  aham  I
7.17 thEshAm gyAni nithyayuktha  gyAnina:  for such gyAni
7.17 thEshAm gyAni nithyayuktha  athyartham priya:  very dear
7.17 thEshAm gyAni nithyayuktha  sa: cha  he too
7.17 thEshAm gyAni nithyayuktha  mama  for me
7.17 thEshAm gyAni nithyayuktha  priya:  dear
7.18 udhArA: sarva EvaithE  EthE sarva EvE Eva  all of these
7.18 udhArA: sarva EvaithE&nbsp ; udhArA:  generous
7.18 udhArA: sarva EvaithE  gyAni thu  but the gyAni
7.18 udhArA: sarva EvaithE  (mE) Athma Eva  one who sustains (me)
7.18 udhArA: sarva EvaithE  mE matham  my principle.
7.18 udhArA: sarva EvaithE  yukthAthmA  one who desires to be with me
7.18 udhArA: sarva EvaithE  sa:  he
7.18 udhArA: sarva EvaithE  mAm Eva  me only
7.18 udhArA: sarva EvaithE  anuththamAm gathim Asthitha  is having (me) as the unsurpassed goal
7.19 bahUnAm janmanAm anthE  bahUnAm janmanAm anthE  after many virtuous births
7.19 bahUnAm janmanAm anthE  gyAnavAn  a gyAni whose knowledge is matured
7.19 bahUnAm janmanAm anthE  vAsudhEva: sarvam ithi  thinking -vAsudhEva is my parama prApyam (ultimate goal), prApaka (means), dhAraka (who sustains me), pOshaka (who nourishes me), bhOgya (who gives pleasure to me) and so on-
7.19 bahUnAm janmanAm anthE  mAm prapadhyathE  surrenders unto me.
7.19 bahUnAm janmanAm anthE  sa:  He
7.19 bahUnAm janmanAm anthE  mahAthmA  is large hearted;
7.19 bahUnAm janmanAm anthE  sudhurlabha:  difficult to attain for me (in this world).
7.20 kAmais thais thair hruthagyAna:  (Many crores of people in this world)
7.20 kAmais thais thair hruthagyAna:  svayA prakruthyA  their time-immemorial inclinations
7.20 kAmais thais thair hruthagyAna:  niyathA:  being together always
7.20 kAmais thais thair hruthagyAna:  thai: thai:  those (inclinations)
7.20 kAmais thais thair hruthagyAna:  kAmai:  worldly objects (which are of the three types of qualities – sathva, rajas, thamas)
7.20 kAmais thais thair hruthagyAna:  hrutha gyAnA:  with stolen knowledge (about me)
7.20 kAmais thais thair hruthagyAna:  (to acquire those objects)
7.20 kAmais thais thair hruthagyAna:  anya dhEvathA:  dhEvathAs other than me
7.20 kAmais thais thair hruthagyAna:  tham tham niyamam AsthAya  through the processes which bring pleasure to those dhEvathAs
7.20 kAmais thais thair hruthagyAna:  prapadhyanthE  surrender unto them and worship them
7.21 yO yO yAm yAm thanum bhaktha:  ya: ya: bhaktha:  whichever devotee of the dhEvathAntharams (other dhEvathAs)
7.21 yO yO yAm yAm thanum bhaktha:  yAm yAm thanum  whichever dhEvathA who is [my] SarIra (body)
7.21 yO yO yAm yAm thanum bhaktha:  SradhdhayA  faithfully
7.21 yO yO yAm yAm thanum bhaktha:  archithum  to worship
7.21 yO yO yAm yAm thanum bhaktha:  ichchathi  desires
7.21 yO yO yAm yAm thanum bhaktha:  thasya thasya  to such devotee
7.21 yO yO yAm yAm thanum bhaktha:  thAm Eva SradhdhAm  faith towards that dhEvathA only
7.21 yO yO yAm yAm thanum bhaktha:  achalAm  unshakeable (by hurdles)
7.21 yO yO yAm yAm thanum bhaktha:  aham  I
7.21 yO yO yAm yAm thanum bhaktha:  vidhadhAmi  bestow
7.22 sa thayA SradhdhayA yukthas  sa:  that devotee of dhEvathAnthara (other dhEvathA)
7.22 sa thayA SradhdhayA yukthas  thayA SradhdhayA yuktha:  with that faith
7.22 sa thayA SradhdhayA yukthas  thasya  for that dhEvathA
7.22 sa thayA SradhdhayA yukthas  ArAdhanam IhathE  tries to worship;
7.22 sa thayA SradhdhayA yukthas  mayA Eva hi vihithAn  only by my sanction
7.22 sa thayA SradhdhayA yukthas  thAn kAmAn  those materials which he desires
7.22 sa thayA SradhdhayA yukthas  labhathE cha  also attains.
7.23 anthavath thu palam thEshAm  alpamEdhasAm thEshAm  for those less intelligent people
7.23 anthavath thu palam thEshAm  thath palam  the result of their worship
7.23 anthavath thu palam thEshAm  anthavath thu  (insignificant) and has an ending;
7.23 anthavath thu palam thEshAm  (this is because)
7.23 anthavath thu palam thEshAm  dhEvayaja:  those who worship other dhEvathAs
7.23 anthavath thu palam thEshAm  dhEvAn  those dhEvathAs
7.23 anthavath thu palam thEshAm  yAnthi  attain;
7.23 anthavath thu palam thEshAm  madh bhakthA: api  and my devotees
7.23 anthavath thu palam thEshAm  mAm  me
7.23 anthavath thu palam thEshAm  yAnthi  attain
7.24 avyaktham vyakthim Apannam  abudhdhaya  most jIvAthmAs who are unwise
7.24 avyaktham vyakthim Apannam  avyayam  imperishable
7.24 avyaktham vyakthim Apannam  anuththamam  highest, without any match
7.24 avyaktham vyakthim Apannam  mama param bhAvam  my superior nature
7.24 avyaktham vyakthim Apannam  ajAntham  without knowing
7.24 avyaktham vyakthim Apannam  mAm  me
7.24 avyaktham vyakthim Apannam  avyaktham  not existing like this before
7.24 avyaktham vyakthim Apannam  vyakthim Apannam  taken birth like this (due to my past virtues)
7.24 avyaktham vyakthim Apannam  manyanthE  think about me
7.25 nAham prakASa: sarvasya  yOgAmAyA samAvrutha: aham  I who have assumed a human form , covered by mAyA (amazing ability)
7.25 nAham prakASa: sarvasya  sarvasya  for most people in this world
7.25 nAham prakASa: sarvasya  na prakASa:  not shining (as paramAthmA);
7.25 nAham prakASa: sarvasya  mUda: ayam lOka:  ignorant people of this world
7.25 nAham prakASa: sarvasya  mAm  me
7.25 nAham prakASa: sarvasya  ajam  as the cause who does not have births (which are based on karma)
7.25 nAham prakASa: sarvasya  avyayam  the imperishable sarvESvara
7.25 nAham prakASa: sarvasya  na abhijAnathi  do not analyse and know me such
7.26 vEdhAham samathIthAni  arjuna  Oh arjuna!
7.26 vEdhAham samathIthAni  samathIthAni  of the past
7.26 vEdhAham samathIthAni  varthamAni  of the present
7.26 vEdhAham samathIthAni  bhavishyAni cha  of the future
7.26 vEdhAham samathIthAni  bhUthAni  all bound souls
7.26 vEdhAham samathIthAni  aham  I
7.26 vEdhAham samathIthAni  vEdha  know;
7.26 vEdhAham samathIthAni  mAm thu  but me
7.26 vEdhAham samathIthAni  kaSchana  not even one (among them)
7.26 vEdhAham samathIthAni  na vEdha  knows truly
7.27 ichchAdhvEshasamuththEna  bhAratha  Oh descendant of bharatha!
7.27 ichchAdhvEshasamuththEna  paranthapa  Oh torturer of enemies!
7.27 ichchAdhvEshasamuththEna  ichchAdhvEsha samuththEna  caused by liking towards some aspects and hatred towards some aspects (in worldly matters)
7.27 ichchAdhvEshasamuththEna  dhvandhva mOhEna  bewildering, selfish experiences such as happiness and sorrow
7.27 ichchAdhvEshasamuththEna  sarva bhUthAni  all bound souls
7.27 ichchAdhvEshasamuththEna  sargE  even while taking birth
7.27 ichchAdhvEshasamuththEna  sammOham yAnthi  attain great bewilderment
7.28 yEshAm thvanthagatham pApam  puNya karmANAm yEshAm thu janAnAm  those souls who have performed abundance of virtuous acts
7.28 yEshAm thvanthagatham pApam  pApam antha gatham  when [their] sins (explained in previous SlOkam) come to an end
7.28 yEshAm thvanthagatham pApam  thE  they
7.28 yEshAm thvanthagatham pApam  dhvandhva mOha nirmukthA:  being slowly relieved from the bewilderment of twin effects such as happiness and sorrow (according to their virtues)
7.28 yEshAm thvanthagatham pApam  dhrudavruthA:  with firm vo w (to attain worldly wealth, self enjoyment or service to bhagavAn according to their virtues)
7.28 yEshAm thvanthagatham pApam  mAm bhajanthE  start worshipping me (to attain those results)
7.29 jarAmaraNamOkshAya  jarA maraNa mOkshAya  to attain AthmAnubhava rUpa mOksha (liberation of self-enjoyment) after being relieved from six aspects of existence such as old age, death etc and eliminating the trace of connection to prakruthi (materialistic nature)
7.29 jarAmaraNamOkshAya  mAm ASrithya  approaching me
7.29 jarAmaraNamOkshAya  yE yathanthi  those who try
7.29 jarAmaraNamOkshAya  thE  them
7.29 jarAmaraNamOkshAya  thath brahma  that which is known as brahma
7.29 jarAmaraNamOkshAya  kruthsnam adhyAthmam  and completely that which is known as adhyAthma,
7.29 jarAmaraNamOkshAya  akilam karma cha  and all those which are known as karma
7.29 jarAmaraNamOkshAya  vidhu:  have to know
7.30 sAdhibhUthAdhidhaivam mAm  yE  aisvaryArthis (those who desire worldly wealth)
7.30 sAdhibhUthAdhidhaivam mAm  sa adhibhUtha adhidhaivam  with the qualities of adhi bhUtha and adhi dhaiva [these are explained in 8th chapter]
7.30 sAdhibhUthAdhidhaivam mAm  mAm  me
7.30 sAdhibhUthAdhidhaivam mAm  vidhu:  should know;
7.30 sAdhibhUthAdhidhaivam mAm  (mAm) sa adhi yagyam cha vidhu:  (like the two others [kaivalyArthis (those who desire self-enjoyment) and bhagavath kainkaryArthis (those who desire kainkaryam to bhagavAn)]), should know (me) as the one with the quality of adhi yagya;
7.30 sAdhibhUthAdhidhaivam mAm  thE cha  these three types of people (who are engaged in me to fulfil their desire)
7.30 sAdhibhUthAdhidhaivam mAm  prayANa kAlE api  while shedding their bodies (to attain their desired goal) [at the time of death]
7.30 sAdhibhUthAdhidhaivam mAm  yuktha chEthasa:  remembering me (according to their desired goal)
7.30 sAdhibhUthAdhidhaivam mAm  mAm vidhu:  should know
8.1 kim thadh brahma kim adhyAthmam  purushOththama  Oh purushOththama!
8.1 kim thadh brahma kim adhyAthmam  thath brahma kim  What is known as brahmam?
8.1 kim thadh brahma kim adhyAthmam  adhyAthma kim  What is known as adhyAthmam?
8.1 kim thadh brahma kim adhyAthmam  karma kim  What is known as karma?
8.1 kim thadh brahma kim adhyAthmam  adhibhUtham kim prOktham  What is that which is called as adhibhUtham?
8.1 kim thadh brahma kim adhyAthmam  adhidhaivam cha kim uchyathE  And, what is known as adhidhaivam?
8.2 adhiyagya: katham kOthra  madhusUdhana  Oh one who killed he demon madhu!
8.2 adhiyagya: katham kOthra  athra asmin dhEhE  In indhra et al who are well known as your body in SAsthram
8.2 adhiyagya: katham kOthra  (to be known by all three types of qualified aspirants [viz those seeking worldly wealth, those seeking self-enjoyment and those seeking service to bhagavAn])
8.2 adhiyagya: katham kOthra  adhiyagya: ka:  What is adhiyagyam?
8.2 adhiyagya: katham kOthra  katham  How did it acquire the quality of adhiyagyam?
8.2 adhiyagya: katham kOthra  niyathAthmabhi:  by these three types of people who have control over their mind
8.2 adhiyagya: katham kOthra  prayANa kAlE cha  while shedding their bodies (to attain their desired goals)
8.2 adhiyagya: katham kOthra  katham gyEya: aSi  How do you remain the one to be known?
8.3 aksharam brahma paramam  brahma  -brahma- is
8.3 aksharam brahma paramam  paramam aksharam  the AthmA which is relieved from any connection to matter;
8.3 aksharam brahma paramam  adhyAthmam  -adhyAthmam- is
8.3 aksharam brahma paramam  svabhAva: uchyathE  nothing but matter;
8.3 aksharam brahma paramam  bhUthabhAva udhbhavakara: visarga:  the act of emission (of male sperm into female ovary) for procreation
8.3 aksharam brahma paramam  karma samgyitha:  is called -karma-.
8.4 adhibhUtham ksharO bhAva:  dhEhabruthAm vara  Oh best among those who have a body!
8.4 adhibhUtham ksharO bhAva:  adhibhUtham  adhibhUtham (which is to be known for aiSwaryArthi (those who seek worldly wealth)) is
8.4 adhibhUtham ksharO bhAva:  kshara: bhAva:  (the best) Sabdham etc [worldly pleasures] which are naturally subject to change;
8.4 adhibhUtham ksharO bhAva:  adhidhaivatham cha  adhidhaivatham (which is to be known by them again) is
8.4 adhibhUtham ksharO bhAva:  purusha:  the purusha (deity) who is greater than celestial beings such as indhra et al.
8.4 adhibhUtham ksharO bhAva:  adhiyagya:  adhiyagyam (which is to be known by all three categories viz seekers of worldly wealth, self-enjoyment and service to bhagavAn) is
8.4 adhibhUtham ksharO bhAva:  athra dhEhE aham Eva  me who is worshipped by yagyams (sacrifices) by being the antharyAmi (in-dwelling super soul) of celestial beings such as indhra et al, who are my body.
8.5 anthakAlE cha mAm Eva  antha kAlE cha  even during the last moments (while attaining the desired results)
8.5 anthakAlE cha mAm Eva  ya;  whosoever
8.5 anthakAlE cha mAm Eva  mAm Eva smaran  meditating upon me (along with his desired results)
8.5 anthakAlE cha mAm Eva  kaLEbaram thyakthvA prayAthi  sheds his body
8.5 anthakAlE cha mAm Eva  sa:  he
8.5 anthakAlE cha mAm Eva  madhbhAvam yAthi  attains my state;
8.5 anthakAlE cha mAm Eva  athra  in this
8.5 anthakAlE cha mAm Eva  samSaya: na asthi  no doubt
8.6 yam yam vA-pi smaran bhAvam  kaunthEya  Oh arjuna!
8.6 yam yam vA-pi smaran bhAvam  anthE  in the last moments
8.6 yam yam vA-pi smaran bhAvam  yam yam vApi bhAvam smaran kaLEbaram thyajathi  leaves the body, meditating upon whichever state
8.6 yam yam vA-pi smaran bhAvam  tham tham Eva Ethi  he attains that state
8.6 yam yam vA-pi smaran bhAvam  (Because)
8.6 yam yam vA-pi smaran bhAvam  sadhA thadhbhAvabhAvitha:  Did he not always focus on that?
8.7 thasmAth sarvEshu kAlEshu  thasmAth  thus
8.7 thasmAth sarvEshu kAlEshu  sarvEshu kAlEshu  at all times (until death)
8.7 thasmAth sarvEshu kAlEshu  mAm anusmara  think about me only;
8.7 thasmAth sarvEshu kAlEshu  yudhya cha  engage in the battle as well;
8.7 thasmAth sarvEshu kAlEshu  mayyarpitha manO budhdhi:  (in this manner) with mind and intellect focussed on me
8.7 thasmAth sarvEshu kAlEshu  mAm Eva Eshyasi  you will attain me (as you desired);
8.7 thasmAth sarvEshu kAlEshu  asamSaya:  there is no doubt in this.
8.8 abhyAsayOgayukthEna  pArtha  Oh arjuna!
8.8 abhyAsayOgayukthEna  abhyAsa yOga yukthEna  with abhyAsam (practice) and yOga (bhakthi yOga)
8.8 abhyAsayOgayukthEna  nAnya gAminA  not deviating into anything else
8.8 abhyAsayOgayukthEna  chEthasA  heart
8.8 abhyAsayOgayukthEna  paramam dhivyam purusham  the best and divine purusha (person) [i.e., krishNa]
8.8 abhyAsayOgayukthEna  anuchinthayan  one who thinks (at the time of death)
8.8 abhyAsayOgayukthEna  (paramam dhivyam purusham) yAthi  attains me who is such best/divine person; (i.e., becomes the owner of great wealth)
8.9 kavim purANam anuSAsithAram  kavim  omniscient
8.9 kavim purANam anuSAsithAram  purANam  ancient
8.9 kavim purANam anuSAsithAram  anuSAsithAram  controls (all worlds)
8.9 kavim purANam anuSAsithAram  anO: aNIyAmsam  smaller than the minute jIvAthmA
8.9 kavim purANam anuSAsithAram  sarvasya dhAthAram  creator of all
8.9 kavim purANam anuSAsithAram  achinthya rUpam  having inconceivable distinguished form
8.9 kavim purANam anuSAsithAram  Adhithya varNam  shining brightly like the sun
8.9 kavim purANam anuSAsithAram  thamasa: parasthAth  parama purusha, who is beyond the -mUla prakruthi- (primordial matter)
8.9 kavim purANam anuSAsithAram  anusmarEth  one who meditates upon
8.10 prayANakAlE manasAchalEna  bhaktyA yuktha:  with bhakthi
 yOga balEna  with the strength of such [bhakthi] yOga
8.10 prayANakAlE manasAchalEna  achalEna manasA  with the heart that is not chasing lowly pleasures
8.10 prayANakAlE manasAchalEna  prayANa kAlE  during the last moments, at the time of death
8.10 prayANakAlE manasAchalEna  bhruvO: madhyE prANam AvESya  holding the vital life air in between the eye-brows
8.10 prayANakAlE manasAchalEna  ya:  whosoever
8.10 prayANakAlE manasAchalEna  dhivyam param purusham  that divine parama purusha (supreme lord)
8.10 prayANakAlE manasAchalEna  samyak anusmarEth  meditates upon well
8.10 prayANakAlE manasAchalEna  sa:  he
8.10 prayANakAlE manasAchalEna  tham Eva  that supreme purusha only
8.10 prayANakAlE manasAchalEna  upaithi  attains (implies that he attains the wealth that is similar to that of such parama purusha).
8.11 yadhaksharam vEdhavidhO vadhanthi  yath  that
8.11 yadhaksharam vEdhavidhO vadhanthi  aksharam  as aksharam (imperishable)
8.11 yadhaksharam vEdhavidhO vadhanthi  vEdha vidha:  knowers of vEdham
8.11 yadhaksharam vEdhavidhO vadhanthi  vadhanthi  say
8.11 yadhaksharam vEdhavidhO vadhanthi  yath  that
8.11 yadhaksharam vEdhavidhO vadhanthi  ichchantha:  desiring
8.11 yadhaksharam vEdhavidhO vadhanthi  vItharAgA: yathaya:  without desires [for anything else], controlling their senses
8.11 yadhaksharam vEdhavidhO vadhanthi  brahmacharyam charanthi  practicing brahmacharya (celibacy, detachment)
8.11 yadhaksharam vEdhavidhO vadhanthi  yath viSanthi  attaining which (as a result of their practice)
8.11 yadhaksharam vEdhavidhO vadhanthi  thath padham  that true nature of mine (which is to be worshipped)
8.11 yadhaksharam vEdhavidhO vadhanthi  thE  for you
8.11 yadhaksharam vEdhavidhO vadhanthi  sangrahENa pravakshyE  will tell you briefly
8.12-13 sarvadhvArANi samyamya  sarva dhvArANi  all sense organs which are entrances (to emit knowledge)
8.12-13 sarvadhvArANi samyamya  samyamya  restraining them (to stop engaging in their activities)
8.12-13 sarvadhvArANi samyamya  mana:  mind
8.12-13 sarvadhvArANi samyamya  hrudhi  in me who is the akshara purusha in the heart
8.12-13 sarvadhvArANi samyamya  nirudhya  engaging
8.12-13 sarvadhvArANi samyamya  yOga dhAraNAm  the state of fixed concentration
8.12-13 sarvadhvArANi samyamya  Asthitha:  having attained
8.12-13 sarvadhvArANi samyamya  brahma  the word which indicates me, the brahmam
8.12-13 sarvadhvArANi samyamya  Om ithi EkAksharam  praNavam, the main syllable
8.12-13 sarvadhvArANi samyamya  vyAharan  reciting
8.12-13 sarvadhvArANi samyamya  mAm  me (who is the meaning of that syllable)
8.12-13 sarvadhvArANi samyamya  anusmaran  meditating upon
8.12-13 sarvadhvArANi samyamya  Athmana:  his
8.12-13 sarvadhvArANi samyamya  prANam  vital air
8.12-13 sarvadhvArANi samyamya  mUrdhni  in (his) head
8.12-13 sarvadhvArANi samyamya  AdhAya  making it enter (through the sushumnA nerve)
8.12-13 sarvadhvArANi samyamya  dhEham  body
8.12-13 sarvadhvArANi samyamya  thyajan ya:  one who gives up
8.12-13 sarvadhvArANi samyamya  sa:  he
8.12-13 sarvadhvArANi samyamya  paramAm  return-less (no need to return to samsAram (material realm))
8.12-13 sarvadhvArANi samyamya  gathim  destination of self-realisation which is free from worldly matter
8.12-13 sarvadhvArANi samyamya  yAthi  attains
8.14 anany achEthA: sathatham  pArtha  Oh son of kunthI!
8.14 ananyachEthA: sathatham  nithyaSa:  from the time the upAsanam (worship) starts
8.14 ananyachEthA: sathatham  sathatham  at all times
8.14 ananyachEthA: sathatham  ananya chEthA:  without having his heart focussed on anything else
8.14 ananyachEthA: sathatham  mAm  me
8.14 ananyachEthA: sathatham  ya: smarathi  one who thinks about me (as pleasing)
8.14 ananyachEthA: sathatham  nithya yukthasya thasya yOgina:  for such upAsaka (devotee) who desires to be together (with me) always
8.14 ananyachEthA: sathatham  aham  I am
8.14 ananyachEthA: sathatham  sulabha:  easily attainable.
8.15 mAm upEthya punar janma  paramAm samsidhdhim gathA:  those who attained me, the ultimate goal
8.15 mAm upEthya punar janma  mahAthmAna:  gyAnis, who are great souls
8.15 mAm upEthya punar janma  mAm  me
8.15 mAm upEthya punar janma  upEthya  after attaining
8.15 mAm upEthya punar janma  dhu:khAlayam  abode of all sufferings
8.15 mAm upEthya punar janma  aSASvatham  temporary
8.15 mAm upEthya punar janma  janma  [material] body
8.15 mAm upEthya punar janma  puna:  again
8.15 mAm upEthya punar janma  na Apnuvanthi  do not attain.
8.16 AbrahmabhuvanAllOkA:  arjuna  Oh arjuna!
8.16 AbrahmabhuvanAllOkA:  Abrahama bhuvanAn lOkA:  all worlds upto brahma lOkam (which are inside the brahmANdam [an oval shaped universe of 14 layers, having brahma lOkam at the top])
8.16 AbrahmabhuvanAllOkA:  punar Avarthina:  are subject to destruction;
8.16 AbrahmabhuvanAllOkA:  kaunthEya  Oh son of kunthI!
8.16 AbrahmabhuvanAllOkA:  mAm upEthya thu  but after attaining me
8.16 AbrahmabhuvanAllOkA:  punar janma  rebirth
8.16 AbrahmabhuvanAllOkA:  na vidhyathE  is not there.
8.17 sahasrayugaparyantham  ahO rAthra vidha: janA:  those wise persons who know the nights and days (of humans upto brahmA)
8.17 sahasrayugaparyantham  thE  they
8.17 sahasrayugaparyantham  brahmaNa: aha:  brahmA-s day
8.17 sahasrayugaparyantham  sahasrayuga paryantham vidhu:  know as completing with thousand 4-yuga cycles;
8.17 sahasrayugaparyantham  rAthrim  (brahmA-s) night
8.17 sahasrayugaparyantham  yuga sahasrAnthAm (vidhu:)  completing at the end of the time taken for thousand 4-yuga cycles
8.18 avyakthAdh vyakthaya: sarvA:  aharAgamE  when (brahmA-s) day begins
8.18 avyakthAdh vyakthaya: sarvA:  sarvA: vyakthaya:  all entities (of the world)
8.18 avyakthAdh vyakthaya: sarvA:  avyakthAth  from (brahmA-s) unmanifested (body)
8.18 avyakthAdh vyakthaya: sarvA:  prabhavanthi  get created;
8.18 avyakthAdh vyakthaya: sarvA:  rAthryAgamE  when (brahmA-s) night begins
8.18 avyakthAdh vyakthaya: sarvA:  avyaktha samjyakE thathraiva  in that brahmA-s body which is known as avyaktha
8.18 avyakthAdh vyakthaya: sarvA:  praleeyanthE  (they) become dissolved
8.19 bhUthagrAma: sa EvAyam  pArtha  Oh son of kunthI!
8.19 bhUthagrAma: sa EvAyam  avaSa: sa Eva ayam bhUthagrAma:  the collection of those jIvAthmAs which are bound by karma
8.19 bhUthagrAma: sa EvAyam  (aharAgamE) bhUthvA bhUthvA  (in the beginning of every day [of brahmA]) gets created again and again
8.19 bhUthagrAma: sa EvAyam  rAthryAgamE praleeyathE  (in the beginning of every night [of brahmA]) gets dissolved
8.19 bhUthagrAma: sa EvAyam  aharAgamE prabhavathi  (again) gets created in the beginning of the day
8.20 paras thasmAth thu bhAvOnyO  thasmAth avyakthAth  achEthana (non-sentient) which is known as -avyaktham-
8.20 paras thasmAth thu bhAvOnyO   para:  being greater
8.20 paras thasmAth thu bhAvOnyO  anya:  being different
8.20 paras thasmAth thu bhAvOnyO  bhAva:  entity
8.20 paras thasmAth thu bhAvOnyO  avyaktha:  incomprehensible (through any pramANam)
8.20 paras thasmAth thu bhAvOnyO  sanAthana:  eternal
8.20 paras thasmAth thu bhAvOnyO  sarvEshu bhUthEshu naSyathsu na vinaSyathi ya:  one who remains when all elements, both cause and effect get destroyed
8.20 paras thasmAth thu bhAvOnyO  sa:  he is
8.21 avyakthOkshara ithyukthas  avyaktha: akshara: ithyuktha  [that mukthAthmA (liberated soul) is] known as -avyaktha-, -akshara-.
8.21 avyakthOkshara ithyukthas  tham  he
8.21 avyakthOkshara ithyukthas  paramAm gathim  ultimate goal
8.21 avyakthOkshara ithyukthas  Ahu:  (kaivalyArthis (those who seek self-enjoyment)) say.
8.21 avyakthOkshara ithyukthas  yam  that state of liberation
8.21 avyakthOkshara ithyukthas  prApya  after attaining
8.21 avyakthOkshara ithyukthas  na nivarthanthE  where there is no return [to re-birth]
8.21 avyakthOkshara ithyukthas  thath  that liberated state
8.21 avyakthOkshara ithyukthas  mama paramam dhAma  my superior abode
8.22 purusha: sa para: pArtha  pArtha  Oh son of kunthI!
8.22 purusha: sa para: pArtha  bhUthAni  all entities
8.22 purusha: sa para: pArtha  yasya  in which paramapurusha
8.22 purusha: sa para: pArtha  anthassthAni  present inside
8.22 purusha: sa para: pArtha  yEna  by whom
8.22 purusha: sa para: pArtha  sarvam idham  all these
8.22 purusha: sa para: pArtha  thatham  pervaded
8.22 purusha: sa para: pArtha  sa: para: purusha:  that supreme lord
8.22 purusha: sa para: pArtha  ananyA bhakthyA  exclusive devotion
8.22 purusha: sa para: pArtha  labhya:  attainable
8.23 yathra kAlE thvanAvruththim  bharatharshabha!  Oh scion of bharatha clan!
8.23 yathra kAlE thvanAvruththim  yathra kAlE prayAthA: yOgina:thu  the yOgis who take up different means
8.23 yathra kAlE thvanAvruththim  Avruththim anAvruththim cha  returning to samsAra maNdala [material realm] and attaining brahma without returning
8.23 yathra kAlE thvanAvruththim  yAnthi  attain
8.23 yathra kAlE thvanAvruththim  tham kAlam  those ways
8.23 yathra kAlE thvanAvruththim  vakshyAmi  I will tell
8.24 agnir jyOthir aha: Sukla:  agnirjyOthi:  archis (ray of light)
8.24 agnir jyOthir aha: Sukla:  aha:  ahas (day)
8.24 agnir jyOthir aha: Sukla:  Sukla:  Sukla paksha (bright fortnight which starts after new moon day)
8.24 agnir jyOthir aha: Sukla:  uththarAyaNam shaNmAsA:  six months of uththarAyaNam (Middle of January to Middle of July)
8.24 agnir jyOthir aha: Sukla:  thathra prayAthA:  those who pursue these paths
8.24 agnir jyOthir aha: Sukla:  brahmavidha: janA:  those who worship with brahmam as goal
8.24 agnir jyOthir aha: Sukla:  brahma gachchanthi  attain brahmam.
8.25 dhUmO rAthris thathA krishNa:  dhUma:  smoke
8.25 dhUmO rAthris thathA krishNa:  rAthri  night
8.25 dhUmO rAthris thathA krishNa:  thathA krishNa:  in the same manner, krishNa paksha (dark fortnight beginning after full moon day)
8.25 dhUmO rAthris thathA krishNa:  dhakshiNAyanam shaNmAsA:  six months of dhakshiNAyanam (Middle of july to middle of january)
8.25 dhUmO rAthris thathA krishNa:  thathra chAndhramasam jyOthi:  and then chandhra (moon), the light (these personalities, i.e., presiding deities)
8.25 dhUmO rAthris thathA krishNa:  yOgI  yOgi, the one who has performed puNya karma (virtuous actions)
8.25 dhUmO rAthris thathA krishNa:  prApya  reaches
8.25 dhUmO rAthris thathA krishNa:  nivarthathE  and returns (to karma bhUmi – earth)
8.26 SuklakrishNE gathI hyEthE  EthE Sukla krishNE gathI  these two paths namely archirAdhi gathi and dhUmAdhi gathi
8.26 SuklakrishNE gathI hyEthE  jagatha:  (respectively) for gyAnis and pious persons
8.26 SuklakrishNE gathI hyEthE  SASvathE mathE  permanently ordained (in Sruthi).
8.26 SuklakrishNE gathI hyEthE  EkayA  In archirAdhi gathi, which is one among these two
8.26 SuklakrishNE gathI hyEthE  anAvruththim yAthi  one attains the goal of no-return (i.e., permanent bliss with brahmam).
8.26 SuklakrishNE gathI hyEthE  anyayA  for the one who pursued the other, dhUmAdhi gathi
8.26 SuklakrishNE gathI hyEthE  puna: AvarthathE  returns again (to karma bhUmi).
8.27 naithE sruthI pArtha jAnan  pArtha arjuna  Oh arjuna, son of kunthI!
8.27 naithE sruthI pArtha jAnan  EthE sruthI  These two paths, archirAdhi and dhUmAdhi
8.27 naithE sruthI pArtha jAnan  jAnan  knows
8.27 naithE sruthI pArtha jAnan  kaSchana yOgI  any gyAni
8.27 naithE sruthI pArtha jAnan  na muhyathi  will never be deluded.
8.27 naithE sruthI pArtha jAnan  thasmAth  Thus
8.27 naithE sruthI pArtha jAnan  sarvEshu kAlEshu  always
8.27 naithE sruthI pArtha jAnan  yOga yuktha: bhava  be united with yOga (of meditating upon archirAdhi gathi)
8.28 vEdhEshu yagyEshu thapa:su chaiva  vEdhEshu  to recite vEdhas
8.28 vEdhEshu yagyEshu thapa:su chaiva  yagyEshu  yagyas (sacrifices)
8.28 vEdhEshu yagyEshu thapa:su chaiva  thapassu cha  and different types of thapas (austerities)
8.28 vEdhEshu yagyEshu thapa:su chaiva  dhAnE cha Eva  and to engage in charity
8.28 vEdhEshu yagyEshu thapa:su chaiva  yath puNya palam  the results of that puNya (virtuous deed)
8.28 vEdhEshu yagyEshu thapa:su chaiva  pradhishtam  explained (in SAsthram)
8.28 vEdhEshu yagyEshu thapa:su chaiva  thath sarvam  all those
8.28 vEdhEshu yagyEshu thapa:su chaiva  idham  the glories of mine, the paramapurusha (supreme lord), which are explained in these two chapters (7th and 8th)
8.28 vEdhEshu yagyEshu thapa:su chaiva  vidhithvA  knowing, and by that knowledge
8.28 vEdhEshu yagyEshu thapa:su chaiva  athyEthi  transcends (the results of all such puNya)
8.28 vEdhEshu yagyEshu thapa:su chaiva  yOgI  one who practices bhakthi yOgam (becoming a gyAni)
8.28 vEdhEshu yagyEshu thapa:su chaiva  Adhyam  ancient, beginning-less
8.28 vEdhEshu yagyEshu thapa:su chaiva  paramam  supreme
8.28 vEdhEshu yagyEshu thapa:su chaiva  sthAnam  SrIvaikuNta lOka (the divine abode of SrIman nArAyaNa)
8.28 vEdhEshu yagyEshu thapa:su chaiva  upaithi  attains
9.1 idham thu thE guhyathamam  yath gyAthvA  knowing which
9.1 idham thu thE guhyathamam  aSubhAth mOkshyasE  relieved from all puNya/pApa (virtues/vices) (which stop you from attaining me)
9.1 idham thu thE guhyathamam  idham guhya thamam gyAnam  this most secretive knowledge about upAsana (practicing bhakthi yOga)
9.1 idham thu thE guhyathamam  vigyAna sahitham  with detailed knowledge about the various types of such upAsana
9.1 idham thu thE guhyathamam  anasUyavE thE  to you who are not jealous of me
9.1 idham thu thE guhyathamam  pravakshyAmi  I shall explain
9.2 rAjavidhyA rAjaguhyam  idham  this bhakthi yOga
9.2 rAjavidhyA rAjaguhyam  rAja vidhyA  best among vidhyA (knowledge/path)
9.2 rAjavidhyA rAjaguhyam  rAja guhyam  best among secrets
9.2 rAjavidhyA rAjaguhyam  uththamam pavithram  best among those which remove sins
9.2 rAjavidhyA rAjaguhyam  prathyakshAvagamam  one that helps in realisation (of me, k rishNa)
9.2 rAjavidhyA rAjaguhyam  dharmyam  being the means to attain me
9.2 rAjavidhyA rAjaguhyam  susukham karthum  easy to perform
9.2 rAjavidhyA rAjaguhyam  avyayam  imperishable (even after bestowing the results)
9.3 aSradhdhadhAnA: purushA  paranthapa  Oh tormentor of enemies!
9.3 aSradhdhadhAnA: purushA  asya dharmasya aSradhdhadhAnA: purushA  those who are faithless in this process of bhakthi yOga
9.3 aSradhdhadhAnA: purushA  mAm  me
9.3 aSradhdhadhAnA: purushA  aprApya  without attaining
9.3 aSradhdhadhAnA: purushA  mruthyu samsAra varthmani  in the samsAra (material realm, bondage) which causes disaster for the AthmA (self)
9.3 aSradhdhadhAnA: purushA  nivarthanthE  suffer greatly
9.4 mayA thatham idham sarvam  idham sarvam jagath  all these worlds (which are made of chEthanas (sentient entities) and achEthana (insentient entities))
9.4 mayA thatham idham sarvam  avyaktha mUrthinA mayA  by my antharyAmi (in-dwelling super-soul) form which is subtle
9.4 mayA thatham idham sarvam  thatham  pervaded;
9.4 mayA thatham idham sarvam  sarvabhUthAni  all creatures
9.4 mayA thatham idham sarvam  math sthAni  are (resting) in me (who is the antharyAmi)
9.4 mayA thatham idham sarvam  aham thEshu na cha avasthitha  I am not (resting) in them
9.5 na cha mathsthAni bhUthAni  mathsthAni na cha  they are not in me (like water is held by pot physically, but they are held [easily] through my will)
9.5 na cha mathsthAni bhUthAni  aiSvaram  the opulence of ISvara, mine
9.5 na cha mathsthAni bhUthAni  mE yOgam  my sankalpa (divine will)
9.5 na cha mathsthAni bhUthAni  paSya  behold!
9.5 na cha mathsthAni bhUthAni  (What is that?)
9.5 na cha mathsthAni bhUthAni  bhUtha bhruth  one who holds all creatures
9.5 na cha mathsthAni bhUthAni  bhUthastha na cha  not held by the creatures [like I hold them]
9.5 na cha mathsthAni bhUthAni  mama AthmA Eva  my sankalpam only
9.5 na cha mathsthAni bhUthAni  bhUtha bhAvana  is the reason for their existence, sustenance and control.
9.6 yathākāśa-sthito nityaṁ  sarvathraga: pervading everywhere
9.6 yathākāśa-sthito nityaṁ  mahAn being mighty 
9.6 yathākāśa-sthito nityaṁ  nithya AkASasthitha: always suspended in ether (which does not support anything)
9.6 yathākāśa-sthito nityaṁ  vAyu: air
9.6 yathākāśa-sthito nityaṁ  yathA having me alone as the resting place and the controller
9.6 yathākāśa-sthito nityaṁ  thathA in the same manner
9.6 yathākāśa-sthito nityaṁ  sarvANi bhUthAni all entities
9.6 yathākāśa-sthito nityaṁ  mathsthAni ithi have me as the resting place and the controller
9.6 yathākāśa-sthito nityaṁ  upadhAraya Know
9.7 sarvabhUthAni kaunthEya  kaunthEya  Oh son of kunthI!
9.7 sarvabhUthAni kaunthEya  kalpakshayE  at the end of the life span of brahmA
9.7 sarvabhUthAni kaunthEya  sarva bhUthAni  all entities
9.7 sarvabhUthAni kaunthEya  mAmikAm  my body
9.7 sarvabhUthAni kaunthEya  prakruthim  in mUla prakruthi (primordial matter)
9.7 sarvabhUthAni kaunthEya  yAnthi  enter
9.7 sarvabhUthAni kaunthEya  thAni  them
9.7 sarvabhUthAni kaunthEya  aham  I
9.7 sarvabhUthAni kaunthEya  kalpa Adhau  at the beginning of creation
9.7 sarvabhUthAni kaunthEya  puna visrujAmi  again create
9.8 prakruthim svAm avashtabhya  svAm prakruthim  my primordial matter (which evolves into many forms)
9.8 prakruthim svAm avashtabhya  avashtabhya  transforming it (into eight ways)
9.8 prakruthim svAm avashtabhya  imam kruthsnam bhUtha grAmam  all these (4 types of) creatures (such as dhEva (celestial), manushya (human), thiryak (animal), sthAvara (plant))
9.8 prakruthim svAm avashtabhya  prakruthE vaSAth avaSam  Since being bound by the primordial matter, not having control over self
9.8 prakruthim svAm avashtabhya  puna: puna: visrujAmi  creating them again and again
9.9 na cha mAm thAni karmANi  dhananjaya  Oh arjuna!
9.9 na cha mAm thAni karmANi  thAni karmANi  those activities (such as creation etc)
9.9 na cha mAm thAni karmANi  udhAsInavath AsInam  being indifferent
9.9 na cha mAm thAni karmANi  thEshu karmasu asaktham  being detached from the inequality that occurs as part of such creation
9.9 na cha mAm thAni karmANi  mAm na cha nibadhnanthi  do not bind me (by causing defects such as vaishamya (being inequal), nairghruNya (being unkind) in me)
9.10 mayAdhyakshENa prakruthi:  kaunthEya  Oh son of kunthI!
9.10 mayAdhyakshENa prakruthi:  prakruthi  (my) mUla prakruthi (primordial matter)
9.10 mayAdhyakshENa prakruthi:  adhyakshENa mayA  (instigated) by me (who is the lord)
9.10 mayAdhyakshENa prakruthi:  sa charAcharam jagath  the world which has movable and immovable objects
9.10 mayAdhyakshENa prakruthi:  sUyathE  creates (for the use of jIvAthmAs);
9.10 mayAdhyakshENa prakruthi:  anEna hEthunA  due to this reason (of my sankalpa (will) which is guided by the karmas of jIvAthmAs)
9.10 mayAdhyakshENa prakruthi:  jagath  the world
9.10 mayAdhyakshENa prakruthi:  parivarthathE hi  gets created, grows and gets destroyed
9.11 avajAnanthi mAm mUdA  mUdA  fools
9.11 avajAnanthi mAm mUdA  mama  my
9.11 avajAnanthi mAm mUdA  param bhAvam  supreme state
9.11 avajAnanthi mAm mUdA  ajAnantha  being ignorant
9.11 avajAnanthi mAm mUdA  bhUtha mahESvaram  being the supreme lord of all entities
9.11 avajAnanthi mAm mUdA  mAnushIm thanum ASritham  assumed a human form
9.11 avajAnanthi mAm mUdA  mAm  me
9.11 avajAnanthi mAm mUdA  avajAnanthi  insult [me].
9.12 mOghASA mOghakarmANO  mOhinIm  which hide (my glories)
9.12 mOghASA mOghakarmANO  AsurIm rAkshasIm prakruthim  evil and demoniac nature
9.12 mOghASA mOghakarmANO  SrithA  having attained
9.12 mOghASA mOghakarmANO  mOghASA  having useless desires
9.12 mOghASA mOghakarmANO  mOgha karmANa:  having useless deeds
9.12 mOghASA mOghakarmANO  mOgha gyAnA  having useless (contradictory) knowledge
9.12 mOghASA mOghakarmANO  vichEthasa cha Eva (bhavanthi)  become ignorant (lacking in true knowledge)
9.13 mahAthmAnas thu mAm pArtha  pArtha  Oh son of kunthI!
9.13 mahAthmAnas thu mAm pArtha  dhaivIm prakruthim ASrithA:  those who acquired divine nature
9.13 mahAthmAnas thu mAm pArtha  mahAthmana: thu  but gyAnis, the great souls
9.13 mahAthmAnas thu mAm pArtha  mAm  me
9.13 mahAthmAnas thu mAm pArtha  bhUthAdhim  as the origin of all creatures
9.13 mahAthmAnas thu mAm pArtha  avyayam  as Imperishable
9.13 mahAthmAnas thu mAm pArtha  gyAthvA  knowing
9.13 mahAthmAnas thu mAm pArtha  ananya manasa:  without focussing their mind on anything else
9.13 mahAthmAnas thu mAm pArtha  bhajanthi  engaged in devotion (towards me)
9.14 sathatham kIrthayanthO mAm  mAm  me
9.14 sathatham kIrthayanthO mAm  bhakthyA  with devotion
9.14 sathatham kIrthayanthO mAm  sathatham  always
9.14 sathatham kIrthayanthO mAm  kIrthayantha:  being engaged in singing
9.14 sathatham kIrthayanthO mAm  dhruda vratha:&nb sp; having firm will
9.14 sathatham kIrthayanthO mAm  yathantha cha  taking efforts (in worshipping me)
9.14 sathatham kIrthayanthO mAm  mAm namasyanthaS cha  bowing down to me
9.14 sathatham kIrthayanthO mAm  nithya yukthA  desiring to be with me always
9.14 sathatham kIrthayanthO mAm  upAsathE  meditate upon me
9.15 gyAnayagyEna chApyanyE  anyE api  Some other mahAthmAs (great souls)
9.15 gyAnayagyEna chApyanyE  gyAna yagyEna cha  (along with previously explained kIrthanam etc) yagya (sacrifice) of knowledge
9.15 gyAnayagyEna chApyanyE  yajantha  worship
9.15 gyAnayagyEna chApyanyE  bahudhA pruthakthvEna  as having many [all] different objects of this world as my forms
9.15 gyAnayagyEna chApyanyE  viSvathOmukham mAm  who have all objects as my prakAra (attributes)
9.15 gyAnayagyEna chApyanyE  EkathvEna  being singular (during the causal stage)
9.15 gyAnayagyEna chApyanyE  upAsathE  meditate
9.16 aham krathur aham yagya:  aham  I am
9.16 aham krathur aham yagya:  krathu  the yAgam (sacrifice such as jyOthistOmam etc)
9.16 aham krathur aham yagya:  aham yagya  I am the pancha mahA yagyams (the five great sacrifices)
9.16 aham krathur aham yagya:  aham svadhA  I am the svadhA (which gives strength to pithrus (ancestors))
9.16 aham krathur aham yagya:  aham aushadham  I am the havis (offering given in sacrifices)
9.16 aham krathur aham yagya:  aham manthra  I am the manthra
9.16 aham krathur aham yagya:  aham Eva Ajyam  I am the offerings such as ghee etc
9.16 aham krathur aham yagya:  aham agni  I am the fire (such as AhvanIyam)
9.16 aham krathur aham yagya:  aham hutham  I am the hOmam (the fire rituals in the sacrifice)
9.17 pithAham asya jagathO  asya jagatha:  for these creatures [of the world]
9.17 pithAham asya jagathO  pithA  being the father
9.17 pithAham asya jagathO  mAthA  the mother
9.17 pithAham asya jagathO  dhAthA  (the other) chEthana (sentient being) who helps in creation
9.17 pithAham asya jagathO  pithAmaha  the grand father
9.17 pithAham asya jagathO  vEdhyam pavithram  the purifying aspect to be learned from vEdham
9.17 pithAham asya jagathO  OmkAra  the praNava (which gives knowledge)
9.17 pithAham asya jagathO  rik sAma yaju cha  being the rig vEdha, sAma vEdha and yajur vEdha
9.17 pithAham asya jagathO  aham Eva  I am only
9.18 gathir bharthA prabhu: sAkshI  (asya jagatha  for the residents of this world)
9.18 gathir bharthA prabhu: sAkshI  gathi  the goal
9.18 gathir bharthA prabhu: sAkshI  bharthA  the chEthana (sentient being) who is the substratum
9.18 gathir bharthA prabhu: sAkshI  prabhu  the chEthana who controls
9.18 gathir bharthA prabhu: sAkshI  sAkshi  the chEthana who witnesses
9.18 gathir bharthA prabhu: sAkshI  nivAsa  residence etc where everyone resides
9.18 gathir bharthA prabhu: sAkshI  SaraNam  the chEthana who provides the necessities and removes the unwanted aspects
9.18 gathir bharthA prabhu: sAkshI  suhruth  the chEthana who desires for the well-being
9.18 gathir bharthA prabhu: sAkshI  prabhava praLaya sthAnam  the abode of creation and dissolution
9.18 gathir bharthA prabhu: sAkshI  nidhAnam  appearing from this world and submerging into it
9.18 gathir bharthA prabhu: sAkshI  avyayam bhIjam  the imperishable seed (for this world)
9.18 gathir bharthA prabhu: sAkshI  (aham Eva  I am only)
9.19 thapAmyaham aham varsham  arjuna  Oh arjuna!
9.19 thapAmyaham aham varsham  aham  I
9.19 thapAmyaham aham varsham  thapAmi  gi ve warmth (having agni (fire), sUrya (sun) as my body)
9.19 thapAmyaham aham varsham  aham  I
9.19 thapAmyaham aham varsham  varsham nigruhNAmi  absorb the rain water (through the rays etc in summer)
9.19 thapAmyaham aham varsham  (varsham) uthsrujAmi cha  (in rainy season, having cloud etc as my body) give the rain too
9.19 thapAmyaham aham varsham  aham  I
9.19 thapAmyaham aham varsham  amrutham cha Eva  am the entities which sustain people of the world
9.19 thapAmyaham aham varsham  mruthyu cha  am the entities which destroy people of the world
9.19 thapAmyaham aham varsham  sath  am all the entities of the present
9.19 thapAmyaham aham varsham  asath cha  am all the entities of the past and future
9.20 thraividhyA mAm sOmapA: pUthapApA  thrai vidhyA  absorbed in deeds explained in three vEdhams (but not in vEdhAntham)
9.20 thraividhyA mAm sOmapA: pUthapApA  sOmapA:  those who drink sOma rasa (which is the remnants of yagya performed to please indhra et al)
9.20 thraividhyA mAm sOmapA: pUthapApA  pUtha pApA  freed from sins (which are hurdles to reach svarga)
9.20 thraividhyA mAm sOmapA: pUthapApA  yagyai  through yagyams (sacrifices (focussed on dhEvathAs such as indhra et al))
9.20 thraividhyA mAm sOmapA: pUthapApA  mAm ishtvA  performed towards me (who is the antharyAmi (indwelling super soul) of such dhEvathAs)
9.20 thraividhyA mAm sOmapA: pUthapApA  svargathim prArthayanthE  praying (to indhra et al) for svargam
9.20 thraividhyA mAm sOmapA: pUthapApA  thE  they
9.20 thraividhyA mAm sOmapA: pUthapApA  puNyam  without worldly sufferings
9.20 thraividhyA mAm sOmapA: pUthapApA  surEndhra lOkam  the abode of indhra, the chief of dhEvathAs
9.20 thraividhyA mAm sOmapA: pUthapApA  AsAdhya  reach
9.20 thraividhyA mAm sOmapA: pUthapApA  dhivi  many places in there
9.20 thraividhyA mAm sOmapA: pUthapApA  dhivyAn  wonderful pleasures which are better than those on this earth
9.20 thraividhyA mAm sOmapA: pUthapApA  dhEva bhOgAn  the pleasures of dhEvas
9.20 thraividhyA mAm sOmapA: pUthapApA  aSnanthi  enjoy.
9.21 thE tham bhukthvA svargalOkam viSAlam  thE  they
9.21 thE tham bhukthvA svargalOkam viSAlam  viSAlam  expansive
9.21 thE tham bhukthvA svargalOkam viSAlam  tham svarga lOkam  the pleasures in the svarga lOkam
9.21 thE tham bhukthvA svargalOkam viSAlam  bhukthvA  enjoy
9.21 thE tham bhukthvA svargalOkam viSAlam  puNyE kshINE  exhausting the puNyam which was accumulated (due to such enjoyment)
9.21 thE tham bhukthvA svargalOkam viSAlam  marthya lOkam viSanthi  (again) they arrive in human (earthly) world
9.21 thE tham bhukthvA svargalOkam viSAlam  Evam  in this manner
9.21 thE tham bhukthvA svargalOkam viSAlam  thrayI dhAmam anu prapanna  (without knowledge in vEdhAntha) practicing the pUrvabhAgam (first part of rituals) of vEdham only
9.21 thE tham bhukthvA svargalOkam viSAlam  kAmakAmA  having desires in the desirable svargam etc (which are mentioned in them)
9.21 thE tham bhukthvA svargalOkam viSAlam  gathAgatham labhanthE  they attain (the insignificant, temporary) svargam etc and again and again return [to the material world].
9.22 ananyAS chinthayanthO mAm  ananyA:  without any other goal (than thinking about me)
9.22 ananyAS chinthayanthO mAm  mAm chinthayantha:  thinking about me
9.22 ananyAS chinthayanthO mAm  yE janA  those great souls
9.22 ananyAS chinthayanthO mAm  (mAm) paryupAsathE  fully worshipping me (with my auspicious qualities and wealth)
9.22 ananyAS chinthayanthO mAm  nithyAbhiyukthAnAm thEshAm  for those persons who desire to be with me always
9.22 ananyAS chinthayanthO mAm  aham  I
9.22 ananyAS chinthayanthO mAm  yOga kshEmam  yOga (to reach me) and kshEma (to not having to return to samsAram)
9.22 ananyAS chinthayanthO mAm  vahAmi  bestow
9.23 yEpyanyadhEvathAbhakthA  kaunthEya  Oh son of kunthI!
9.23 yEpyanyadhEvathAbhakthA  yE thu  those
9.23 yEpyanyadhEvathAbhakthA  anya dhEvathA bhakthA  having devotion towards other dhEvathAs (such as indhra, rudhra, brahmA et al)
9.23 yEpyanyadhEvathAbhakthA  SradhdhayA anvithA:  faithfully
9.23 yEpyanyadhEvathAbhakthA  yajanthE  worship them in yagya etc (considering them to be worshippable)
9.23 yEpyanyadhEvathAbhakthA  thE api  they too
9.23 yEpyanyadhEvathAbhakthA  mAm Eva  me only (who is the antharyAmi (indwelling super soul) of those dhEvathAs)
9.23 yEpyanyadhEvathAbhakthA  avidhi pUrvakam  as not ordained in vEdham (that one should engage in yAgam etc with the understanding that emperumAn is the antharyAmi of all dhEvathAs)
9.23 yEpyanyadhEvathAbhakthA  yajanthi  performing yAgam etc.
9.24 aham hi sarvayagyAnAm  aham Eva hi  Exclusively, I am
9.24 aham hi sarvayagyAnAm  sarva yagyAnAm  for all yagyas (sacrifices)
9.24 aham hi sarvayagyAnAm  bhOkthA cha  being the enjoyer
9.24 aham hi sarvayagyAnAm  prabhu cha  and the benefactor
9.24 aham hi sarvayagyAnAm  mAm  (such) me
9.24 aham hi sarvayagyAnAm  thE thu  those who are only engaged in pUrva bhAgam (ritualistic aspects)
9.24 aham hi sarvayagyAnAm  na thathvEna abhijAnanthi  do not know truly (as the antharyAmi (indwelling super soul))
9.24 aham hi sarvayagyAnAm  atha chyavanthi  and hence they miss out on the main benefits
9.25 yAnthi dhEvavrathA dhEvAn  dhEvavrathA  those who have vowed -we will perform yagya towards dhEvas (celestial beings such as indhra et al)-
9.25 yAnthi dhEvavrathA dhEvAn  dhEvAn  dhEvas
9.25 yAnthi dhEvavrathA dhEvAn  yAnthi  attain;
9.25 yAnthi dhEvavrathA dhEvAn  pithruvrathA  those who have vowed -we will perform yagya towards pithrus (ancestors)-
9.25 yAnthi dhEvavrathA dhEvAn  pithrUn  pithrus
9.25 yAnthi dhEvavrathA dhEvAn  yAnthi  attain;
9.25 yAnthi dhEvavrathA dhEvAn  bhUthEjyA  those who have vowed -we will perform yagya towards bhUthams (spirits)-
9.25 yAnthi dhEvavrathA dhEvAn  bhUthAni  those bhUthams
9.25 yAnthi dhEvavrathA dhEvAn  yAnthi  attain;
9.25 yAnthi dhEvavrathA dhEvAn  madhyAjina api  those who worship me (through those yagyas)
9.25 yAnthi dhEvavrathA dhEvAn  mAm yAnthi  attain me.
9.26 pathram pushpam palam thOyam  ya:  he who
9.26 pathram pushpam palam thOyam  pathram  leaf
9.26 pathram pushpam palam thOyam  pushpam  flower
9.26 pathram pushpam palam thOyam  palam  fruit
9.26 pathram pushpam palam thOyam  thOyam  water
9.26 pathram pushpam palam thOyam  mE  to me
9.26 pathram pushpam palam thOyam  bhakthyA  with love
9.26 pathram pushpam palam thOyam  prayachchathi  submits
9.26 pathram pushpam palam thOyam  prayathAthmana  who has pure heart
9.26 pathram pushpam palam thOyam  bhakthi upahrutham thatha  such material which is dedicated with love
9.26 pathram pushpam palam thOyam  aham  I
9.26 pathram pushpam palam thOyam  aSnAmi  accept/eat/enjoy
9.27 yath karOshi yadhaSnAsi  kaunthEya  Oh son of kunthI!
9.27 yath karOshi yadhaSnAsi  yath karOshi  whatever worldly activities you engage in (for your livelihood)
9.27 yath karOshi yadhaSnAsi  yath aSnAsi  whatever you eat (to sustain yourself in this world)
9.27 yath karOshi yadhaSnAsi  (as ordained in vEdham)
9.27 yath karOshi yadhaSnAsi  yath juhOshi  whatever hOmam (fire rituals) you do
9.27 yath karOshi yadhaSnAsi  yath dhadhAsi  whatever charity you do
9.27 yath karOshi yadhaSnAsi  yath thapasyasi  whatever penance you do
9.27 yath karOshi yadhaSnAsi  thath  all of those
9.27 yath karOshi yadhaSnAsi  math arpaNam kurushva  dedicate to me
9.28 SubhASubhapalair Evam  Evam  In this manner
9.28 SubhASubhapalair Evam  sanyAsa yOga yukthAthmA  by engaging in karma with a heart that is having sanyAsa yOga (of dedicating all actions unto me as explained previously)
9.28 SubhASubhapalair Evam  Subha aSubha palai:  which give good and bad results
9.28 SubhASubhapalair Evam  kAma bandhanai  (endless) bondage of puNya and pApa karma
9.28 SubhASubhapalair Evam  mOkshyasE  be freed
9.28 SubhASubhapalair Evam  vimuktha  after being freed
9.28 SubhASubhapalair Evam  mAm upaishyasi  you will reach me
9.29 samOham sarvabhUthEshu  aham  I
9.29 samOham sarvabhUthEshu  sarvabhUthEshu  for all beings of different species
9.29 samOham sarvabhUthEshu  sama  being equal (for anyone who wants to take shelter of me);
9.29 samOham sarvabhUthEshu  mE  for me
9.29 samOham sarvabhUthEshu  na dhvEshya asthi  no one is disqualified from taking shelter of me (since they are inferior)
9.29 samOham sarvabhUthEshu  na priya (asthi)  no one is qualified to take shelter of me (since they are superior)
9.29 samOham sarvabhUthEshu  yE thu  those
9.29 samOham sarvabhUthEshu  mAm  in me
9.29 samOham sarvabhUthEshu  bhakthyA bhajanthi  who manifest their love to attain bhakthi (devotion) towards me
9.29 samOham sarvabhUthEshu  mayi thE  they live in me
9.29 samOham sarvabhUthEshu  thEshu cha  in them
9.29 samOham sarvabhUthEshu  aham api  I too live in them (I interact with them with great veneration).
9.30 api chEth sudhurAchArO  su dhurAchAra api  even if he has very lowly characteristics/conduct
9.30 api chEth sudhurAchArO  mAm  in me
9.30 api chEth sudhurAchArO  ananyabhAk  without desire for any other benefit
9.30 api chEth sudhurAchArO  bhajathE chEth  if he worships me
9.30 api chEth sudhurAchArO  sa:  he
9.30 api chEth sudhurAchArO  sAdhu Eva  as good as the best among gyAnis;
9.30 api chEth sudhurAchArO  manthavya:  he deserves to be praised.
9.30 api chEth sudhurAchArO  (This is because,)
9.30 api chEth sudhurAchArO  sa:  He
9.30 api chEth sudhurAchArO  samyak  very
9.30 api chEth sudhurAchArO  vyavasitha hi  has firm faith and attachment (in me).
9.31 kshipram bhavathi dharmAthmA  (Though one who is engaged in devotion towards me, has bad conduct)
9.31 kshipram bhavathi dharmAthmA  kshipram  soon
9.31 kshipram bhavathi dharmAthmA  dharmAthmA bhavathi  he becomes fully engaged in bhakthi yOgam (having his hurdles removed).
9.31 kshipram bhavathi dharmAthmA  SaSvachchAnthim  permanent elimination of bad conduct
9.31 kshipram bhavathi dharmAthmA  nigachchathi  attains well.
9.31 kshipram bhavathi dharmAthmA  kaunthEya!  Oh son of kunthI!
9.31 kshipram bhavathi dharmAthmA  -mE bhaktha  the devotee of me (who is sarvESvara)
9.31 kshipram bhavathi dharmAthmA  na praNaSyathi  never perishes-
9.31 kshipram bhavathi dharmAthmA  (this principle)
9.31 kshipram bhavathi dharmAthmA  prathijAnIhi  (you yourself) declare
9.32 mAm hi pArtha vyapASrithya  pArtha  Oh son of kunthI!
9.32 mAm hi pArtha vyapASrithya  sthriya:  women
9.32 mAm hi pArtha vyapASrithya  vaiSyA  vaiSyas (merchant class)
9.32 mAm hi pArtha vyapASrithya  thathA SUdhrA:  SUdhras (labour class) too
9.32 mAm hi pArtha vyapASrithya  pApayOnaya yE api syu:  those who have acquired inferior births
9.32 mAm hi pArtha vyapASrithya  thE api  they too
9.32 mAm hi pArtha vyapASrithya  mAm  me
9.32 mAm hi pArtha vyapASrithya  vyapASrithya  attain through perfect surrender
9.32 mAm hi pArtha vyapASrithya  parAm gathim  supreme goal
9.32 mAm hi pArtha vyapASrithya  yAnthi hi  they reach too.
9.33 kim punar brAhmaNA: puNyA  puNyA:  taken such births due to previous puNyas (virtuous deeds)
9.33 kim punar brAhmaNA: puNyA  brAhmaNA:  brAhmaNas (the priestly class)
9.33 kim punar brAhmaNA: puNyA  rAjarshaya thathA  rAjarishis (kingly sages)
9.33 kim punar brAhmaNA: puNyA  bhakthA:  if they engage in devotion towards me
9.33 kim punar brAhmaNA: puNyA  (that they will attain liberation)
9.33 kim punar brAhmaNA: puNyA  kim puna:  is it necessary to explain?
9.33 kim punar brAhmaNA: puNyA  (Hence)
9.33 kim punar brAhmaNA: puNyA  anithyam  temporary
9.33 kim punar brAhmaNA: puNyA  asukham  filled with sorrow
9.33 kim punar brAhmaNA: puNyA  imam lOkam  this world
9.33 kim punar brAhmaNA: puNyA  prApya  due to being present in
9.33 kim punar brAhmaNA: puNyA  mAm bhajasva  engage in devotion towards me
9.34 manmanA bhava madhbhaktha:  manmanA bhava  have your mind fixed on me continuously.
9.34 manmanA bhava madhbhaktha:  madhbhaktha bhava  (that too) have great love towards me.
9.34 manmanA bhava madhbhaktha:  madhyAjI bhava  (that too) worship me.
9.34 manmanA bhava madhbhaktha:  mAm  me
9.34 manmanA bhava madhbhaktha:  namaskuru  bow unto.
9.34 manmanA bhava madhbhaktha:  math parAyaNa  have me as your ultimate resting place.
9.34 manmanA bhava madhbhaktha:  Evam  in this manner
9.34 manmanA bhava madhbhaktha:  AthmAnam yukthvA  by training the mind/heart
9.34 manmanA bhava madhbhaktha:  mAm Eva Eshyasi  you will certainly attain me.
10.1 bhUya Eva mahAbAhO  mahAbAhO  Oh mighty armed!
10.1 bhUya Eva mahAbAhO  prIyamANAya thE  you who are joyful (on hearing my glories)
10.1 bhUya Eva mahAbAhO  hitha kAmyayA  for your well-being (of acquiring and nurturing devotion towards me)
10.1 bhUya Eva mahAbAhO  bhUya  again
10.1 bhUya Eva mahAbAhO  yath paramam vacha Eva  this sublime lecture (elaborating my glories) only
10.1 bhUya Eva mahAbAhO  aham vakshyAmi  I am speaking
10.1 bhUya Eva mahAbAhO  (thath) mE (paramam vacha)  (that sublime lectur)e of mine
10.1 bhUya Eva mahAbAhO  SruNu  listen (carefully)
10.2 na mE vidhu: suragaNA:  suragaNA:  Groups of dhEvas (celestial beings)
10.2 na mE vidhu: suragaNA:  mE prabhavam  my greatness
10.2 na mE vidhu: suragaNA:  na vidhu  do not know.
10.2 na mE vidhu: suragaNA:  maharshaya  great sages
10.2 na mE vidhu: suragaNA:  na vidhu:  also do not know (that).
10.2 na mE vidhu: suragaNA:  hi  This is because
10.2 na mE vidhu: suragaNA:  dhEvAnAm  for the dhEvas
10.2 na mE vidhu: suragaNA:  maharshINAm cha  and for the great sages
10.2 na mE vidhu: suragaNA:  aham  I
10.2 na mE vidhu: suragaNA:  sarvaSa  in all aspects
10.2 na mE vidhu: suragaNA:  Adhi:  not the origin?
10.3 yo mAm ajam anAdhim cha  marthyEshu asammUda: ya:  One among the mortals who is not bewildered to consider me as being equal to other men
10.3 yo mAm ajam anAdhim cha  mAm  me
10.3 yo mAm ajam anAdhim cha  ajam  as not having a birth
10.3 yo mAm ajam anAdhim cha  (that too) anAdhim  as the one who does not have a birth since time immemorial
10.3 yo mAm ajam anAdhim cha  lOka mahESvaram cha  Lord of those who are considered as the lords of this world
10.3 yo mAm ajam anAdhim cha  vEththi  knows
10.3 yo mAm ajam anAdhim cha  sa:  he
10.3 yo mAm ajam anAdhim cha  sarva pApai:  all sins (which are obstacles to develop devotion)
10.3 yo mAm ajam anAdhim cha  pramyuchyathE  becomes relieved.
10.4 budhdhir gyAnam asammOha:  budhdhi:  the analytical ability of mind
10.4 budhdhir gyAnam asammOha:  gyAnam  firm knowledge (about the differences between chith and achith)
10.4 budhdhir gyAnam asammOha:  asammOha  elimination of bewilderment (of confusing one entity for another)
10.4 budhdhir gyAnam asammOha:  kshamA  forgiving (even when there is reason to be angry)
10.4 budhdhir gyAnam asammOha:  sathyam  speaking the truth
10.4 budhdhir gyAnam asammOha:  dhama:  controlling the external senses (from seeking out lowly enjoyment)
10.4 budhdhir gyAnam asammOha:  Sama:  controlling the mind (from seeking out lowly enjoyment)
10.4 budhdhir gyAnam asammOha:  sukham  favourable experience for the AthmA
10.4 budhdhir gyAnam asammOha:  dhu:kham  unfavourable experience for the AthmA
10.4 budhdhir gyAnam asammOha:  bhava  joyful state (of the mind due to such favourable experience)
10.4 budhdhir gyAnam asammOha:  abhAva  sorrowful state (of the mind due to such unfavourable experience)
10.4 budhdhir gyAnam asammOha:  bhayam  [fearfulness] sorrow (occurring due to foreseeing the upcoming sorrow)
10.4 budhdhir gyAnam asammOha:  abhayam  [fearlessness] elimination of such sorrow
10.4 budhdhir gyAnam asammOha:  Eva cha  these aspects
10.5 ahimsA samathA thushtis  ahimsA  not being the cause for others- sorrow
10.5 ahimsA samathA thushtis  samathA  with balanced mind (in the matters of income/expenses with regard to self and others)
10.5 ahimsA samathA thushtis  thushti  being joyful (on seeing any AthmA)
10.5 ahimsA samathA thushtis  thapa  restraining from material enjoyment, engaging in austerities (which are mentioned in SAsthram)
10.5 ahimsA samathA thushtis  dhAnam  giving one-s own enjoyable belongings to others
10.5 ahimsA samathA thushtis  yaSa  being famous for having good qualities
10.5 ahimsA samathA thushtis  ayaSa  being famous for having faults
10.5 ahimsA samathA thushtis  bhUthAnAm pruthagvidhA bhAvA  all states of mind of all creatures
10.5 ahimsA samathA thushtis  maththa: Eva bhavanthi  are occurring due to my sankalpa (will).
10.6 maharshaya: saptha pUrvE  pUrvE  from the first manvanthra (reign of a manu)
10.6 maharshaya: saptha pUrvE  mAnasA  created by the mind (of brahmA)
10.6 maharshaya: saptha pUrvE  saptha maharshaya  seven great sages (starting with bhrugu)
10.6 maharshaya: saptha pUrvE  thathA  in the same manner
10.6 maharshaya: saptha pUrvE  chathvAra manava  four manus
10.6 maharshaya: saptha pUrvE  madh bhAvA  are engaged in following my will
10.6 maharshaya: saptha pUrvE  yEshAm lOkE  descendants of those
10.6 maharshaya: saptha pUrvE  imA: prajA jAthA  the creations who are present now, originated from
10.7 EthAm vibhUthim yOgam cha  EthAm vibhUthim mama  this wealth of mine (i.e., having everything under my control)
10.7 EthAm vibhUthim yOgam cha  mama yOgam cha  the greatness of me who is together with auspicious qualities and being the opposite of inauspicious qualities
10.7 EthAm vibhUthim yOgam cha  ya:  whosoever
10.7 EthAm vibhUthim yOgam cha  thathvatha vEththi  knows truly
10.7 EthAm vibhUthim yOgam cha  sa  he
10.7 EthAm vibhUthim yOgam cha  avikampEna yOgEna  with steady bhakthi yOga
10.7 EthAm vibhUthim yOgam cha  yujyathE  gets to be together.
10.7 EthAm vibhUthim yOgam cha  athra  in this matter
10.7 EthAm vibhUthim yOgam cha  na samSaya  there is no doubt.
10.8 aham sarvasya prabhavO  aham  I am
10.8 aham sarvasya prabhavO  sarvasya  for the whole world
10.8 aham sarvasya prabhavO  prabhava:  origin
10.8 aham sarvasya prabhavO  maththa  from me only
10.8 aham sarvasya prabhavO  sarvam  all entities
10.8 aham sarvasya prabhavO  pravarthathE  operate.
10.8 aham sarvasya prabhavO  ithi  this natural unencumbered wealth and auspicious qualities of mine
10.8 aham sarvasya prabhavO  mathvA  meditate upon
10.8 aham sarvasya prabhavO  budhA  wise persons
10.8 aham sarvasya prabhavO  bhAva samanvithA:  with great love
10.8 aham sarvasya prabhavO  mAm  me (who is with all auspicious qualities)
10.8 aham sarvasya prabhavO  bhajanthE  worship
10.9 machchiththA madhgathaprANA  machchiththA  having their mind fixed on me
10.9 machchiththA madhgathaprANA  madhgathaprANA  having their life centered in me
10.9 machchiththA madhgathaprANA  parasparam bhOdhayantha:  informing each other (about my qualities they enjoyed)
10.9 machchiththA madhgathaprANA  mAm nithyam kathayantha cha  always discussing about me and my activities
10.9 machchiththA madhgathaprANA  thushyanthi cha  (the speakers due to speaking without any ulterior motives) become joyful
10.9 machchiththA madhgathaprANA  ramanthi cha  (listeners due to hearing the sweet words) become joyful
10.10 thEshAm sathathayukthAnAm  saththa yukthAnAm  desiring to be together always (with me)
10.10 thEshAm sathathayukthAnAm  bhajathAm  those who are engaged in (selfless) bhakthi towards me
10.10 thEshAm sathathayukthAnAm  thEshAm  for those
10.10 thEshAm sathathayukthAnAm  yEna thE mAm upayAnthi tham budhdhi yOgam  the intelligence (known as paragyAnam) which is an aspect to reach me
10.10 thEshAm sathathayukthAnAm  prIthi pUrvakam dhadhAmi  (I) joyfully bestow them
10.11 thEshAm EvAnukampArtham  thEshAm  In those selfless bhakthi yOga nishtars (those who are engaged in bhakthi yOgam)
10.11 thEshAm EvAnukampArtham  anukampArtham Eva  due to my mercy only
10.11 thEshAm EvAnukampArtham  Athma bhAvastha  being the target of their heart
10.11 thEshAm EvAnukampArtham  (by revealing my auspicious qualities)
10.11 thEshAm EvAnukampArtham  bhAsvathA gyAna dhIpEna  with the shining lamp of knowledge about me
10.11 thEshAm EvAnukampArtham  agyAnajam thama:  ignorance of darkness (of attachment to worldly pleasures) which is a hurdle for knowledge, caused by sins coming from time immemorial
10.11 thEshAm EvAnukampArtham  aham nASayAmi  I destroy
10.12 param brahma param dhAma – part 1  param brahma  as param brahma (the supreme brahman)
10.12 param brahma param dhAma – part 1  param dhAma  as param jyOthi (the supreme light)
10.12 param brahma param dhAma – part 1  paramam pavithram  known as parama pAvana (the supremely pure) (in Sruthi/vEdham)
10.12 param brahma param dhAma – part 1  bhavAn  your highness
10.12 purusham SASvatham dhivyam – part 2  SASvatham dhivyam purusham  the eternally existing divine spirit
10.12 purusham SASvatham dhivyam – part 2  Adhi dhEvam  the primordial lord
10.12 purusham SASvatham dhivyam – part 2 &nbsp ;ajam  one who does not take birth (as a result of material desire)
10.12 purusham SASvatham dhivyam – part 2  vibhum  omnipresent
10.13 Ahus thvAm rishaya: sarvE  sarvE rishaya  all sages
10.13 Ahus thvAm rishaya: sarvE  thathA  in that manner
10.13 Ahus thvAm rishaya: sarvE  dhEvarshi nAradha:  nAradha who is celestial sage
10.13 Ahus thvAm rishaya: sarvE  asitha  sage asitha
10.13 Ahus thvAm rishaya: sarvE  dhEvala  sage dhEvala
10.13 Ahus thvAm rishaya: sarvE  vyAsa:  sage vyAsa
10.13 Ahus thvAm rishaya: sarvE  thvAm  yourself
10.13 Ahus thvAm rishaya: sarvE  AhU  saying;
10.13 Ahus thvAm rishaya: sarvE  svayam chaiva  and you
10.13 Ahus thvAm rishaya: sarvE  mE  to me
10.13 Ahus thvAm rishaya: sarvE  bravIshi  declare (in this manner).
10.14 sarvam Ethadh rutham manyE  kESava  Oh kESava!
10.14 sarvam Ethadh rutham manyE  mAm  to me
10.14 sarvam Ethadh rutham manyE  yath vadhasi  explaining about your wealth and auspicious qualities
10.14 sarvam Ethadh rutham manyE  sarvam Ethath  all of these
10.14 sarvam Ethadh rutham manyE  rutham manyE  I believe to be true.
10.14 sarvam Ethadh rutham manyE  (Thus)
10.14 sarvam Ethadh rutham manyE  bhagavan  Oh one who is complete in gyAnam (knowledge), Sakthi (ability) etc!
10.14 sarvam Ethadh rutham manyE  thE vyakthim  to even speak about you
10.14 sarvam Ethadh rutham manyE  dhEvA  dhEvas (celestial beings)
10.14 sarvam Ethadh rutham manyE  na hi vidhu  will not know!
10.14 sarvam Ethadh rutham manyE  dhAnavA  asuras and rAkshasas (demoniac)
10.14 sarvam Ethadh rutham manyE  na hi vidhu  will not know!
10.15 svayam evAthmanAthmAnam  purushOththama!  Oh purushOththama (supreme lord who is best among men)!
10.15 svayam evAthmanAthmAnam  bhutha bhAvana!  Oh the creator of all creatures!
10.15 svayam evAthmanAthmAnam  bhUthESa!  Oh the controller of all objects!
10.15 svayam evAthmanAthmAnam  dhEva dhEva!  Oh the lord of all dhEvathAs (demigods)!
10.15 svayam evAthmanAthmAnam  jagathpathE!  Oh the lord of the universe!
10.15 svayam evAthmanAthmAnam  thvam  you
10.15 svayam evAthmanAthmAnam  svayamEva AthmanA  by your [own] knowledge only
10.15 svayam evAthmanAthmAnam  AthmAnam  yourself
10.15 svayam evAthmanAthmAnam  vEththa  know
10.16 vakthum arhasyaSEshENa  yAbhi: vibhUthi:  with those glories
10.16 vakthum arhasyaSEshENa  imAn lOkAn  these worlds
10.16 vakthum arhasyaSEshENa  thvam  you
10.16 vakthum arhasyaSEshENa  vyApya thishtasi  shining by pervading
10.16 vakthum arhasyaSEshENa  dhivyA: AthmavibhUthaya (yA)  those amazing glories which are unique to you
10.16 vakthum arhasyaSEshENa  (thA  those)
10.16 vakthum arhasyaSEshENa  aSEshENa vakthum arhasi hi  you have to reveal without missing any of them.
10.17 katham vidhyAm aham yogI  bhagavan  Oh lord who is the ocean of auspicious qualities!
10.17 katham vidhyAm aham yogI  yOgI aham  I who am a bhakthi yOga nishta (bhakthi yOga practitioner)
10.17 katham vidhyAm aham yogI  thvAm  you
10.17 katham vidhyAm aham yogI  sadhA  constantly
10.17 katham vidhyAm aham yogI  parichinthayan  engaged in thinking [about you]
10.17 katham vidhyAm aham yogI  (thvAm  you)
10.17 katham vidhyAm aham yogI  katham vidhyAm  how can I know?
10.17 katham vidhyAm aham yogI  kEshu kEshu cha bhAvEshu  whichever objects (which have not been described previously)
10.17 katham vidhyAm aham yogI  mayA  by me
10.17 katham vidhyAm aham yogI  chinthya asi  how are you to be meditated (as the controller of those objects)?
10.18 vistharENAthmanO yOgam  janArdhana  Oh janArdhana (destroyer of enemies)!
10.18 vistharENAthmanO yOgam  Athmana:  your
10.18 vistharENAthmanO yOgam  yOgam  being together with auspicious qualities
10.18 vistharENAthmanO yOgam  vibhUthim cha  control as well
10.18 vistharENAthmanO yOgam  bhUya:  again
10.18 vistharENAthmanO yOgam  vistharENa kathaya  explain elaborately.
10.18 vistharENAthmanO yOgam  amrutham SruNvatha:  hearing your nectarean glories
10.18 vistharENAthmanO yOgam  mE  for me
10.18 vistharENAthmanO yOgam  thrupthi:  satisfaction
10.18 vistharENAthmanO yOgam  nAsthi hi  is not there
10.19 hantha thE kathayishyAmi  kuru SrEshta  Oh best among the kuru descendants!
10.19 hantha thE kathayishyAmi  Athmana  my
10.19 hantha thE kathayishyAmi  subhA:  auspicious
10.19 hantha thE kathayishyAmi  vibhUthI:  wealth/opulence
10.19 hantha thE kathayishyAmi  prAdhAnyatha:  specifically glorious
10.19 hantha thE kathayishyAmi  thE  for you
10.19 hantha thE kathayishyAmi  kathayishyAmi hantha  listen to me, as I tell [you];
10.19 hantha thE kathayishyAmi  mE  my wealth
10.19 hantha thE kathayishyAmi  visthrasya  expansion
10.19 hantha thE kathayishyAmi  antha nAsthi  there is no end
10.20 aham AthmA gudAkESa  gudAkESa  Oh arjuna who has won over sleep!
10.20 aham AthmA gudAkESa  aham  I am
10.20 aham AthmA gudAkESa  sarvabhUthASayasthitha:  residing in the hearts of all creatures
10.20 aham AthmA gudAkESa  AthmA  antharyAmi.
10.20 aham AthmA gudAkESa  aham  I am
10.20 aham AthmA gudAkESa  bhUthAnAm  for all creatures
10.20 aham AthmA gudAkESa  Adhi: cha  the cause for creation which happens first
10.20 aham AthmA gudAkESa  madhyam cha  the cause for sustenance which happens in the middle
10.20 aham AthmA gudAkESa  antha Eva cha  the cause for annihilation which happens in the end
10.21 AdhithyAnAm aham vishNur  AdhithyAnam  among the 12 Adhithyas (sons of adhithi)
10.21 AdhithyAnAm aham vishNur  vishNu  (the best) one who is named vishNu
10.21 AdhithyAnAm aham vishNur  aham  I am
10.21 AdhithyAnAm aham vishNur  jyOthishAm  among the luminous objects
10.21 AdhithyAnAm aham vishNur  amSumAn ravi:  sun which has rays
10.21 AdhithyAnAm aham vishNur  (aham  I am);
10.21 AdhithyAnAm aham vishNur  maruthAm  among the maruthas (winds)
10.21 AdhithyAnAm aham vishNur  marIchi:  marIchi (which is the best one)
10.21 AdhithyAnAm aham vishNur  asmi  (I) have become
10.21 AdhithyAnAm aham vishNur  nakshathrANAm  among the stars
10.21 AdhithyAnAm aham vishNur  SaSI  moon
10.21 AdhithyAnAm aham vishNur  aham  I am
10.22 vEdhAnAm sAmavEdhOsmi  vEdhAnAm  among vEdhams
10.22 vEdhAnAm sAmavEdhOsmi  sAma vEdha: asmi  I am sAma vEdham (which is the best)
10.22 vEdhAnAm sAmavEdhOsmi   dhEvAnAm  among dhEvathAs (celestial beings)
10.22 vEdhAnAm sAmavEdhOsmi  vAsava asmi  I am indhra (the best among them)
10.22 vEdhAnAm sAmavEdhOsmi  indhriyANAm  among the eleven senses
10.22 vEdhAnAm sAmavEdhOsmi  mana: cha asmi  I am the mind (which is the best).
10.22 vEdhAnAm sAmavEdhOsmi  bhUthAnAm  for the creatures with intelligence
10.22 vEdhAnAm sAmavEdhOsmi  chEthAnA asmi  I am their intelligence.
10.23 rudhrANAm SankaraS chAsmi  rudhraNAm  among the 11 rudhras
10.23 rudhrANAm SankaraS chAsmi  Sankara cha asmi  I am Siva (who is their leader).
10.23 rudhrANAm SankaraS chAsmi  yaksha rakshasAm  among yakshas and rAkshsasas
10.23 rudhrANAm SankaraS chAsmi  viththESa: (asmi)  I am kubEra (the presiding deity for wealth).
10.23 rudhrANAm SankaraS chAsmi  vasUnAm  among the 8 vasus
10.23 rudhrANAm SankaraS chAsmi  pAvaka: cha asmi  I am pAvaka (who is the best).
10.23 rudhrANAm SankaraS chAsmi  SikariNAm  among the mountains which have amazing peaks
10.23 rudhrANAm SankaraS chAsmi  mEru: (asmi)  I am mEru.
10.24 purodhasAm cha mukhyam mAm  pArtha  Oh son of kunthI!
10.24 purodhasAm cha mukhyam mAm  purOdhasAm  among the purOhithas (priests)
10.24 purodhasAm cha mukhyam mAm  mukhyam  most important
10.24 purodhasAm cha mukhyam mAm  bruhaspathim cha  the bruhaspathi [indhra-s chief priest]
10.24 purodhasAm cha mukhyam mAm  mAm vidhdhi  know me.
10.24 purodhasAm cha mukhyam mAm  sEnAnInAm  among the army-commanders
10.24 purodhasAm cha mukhyam mAm  skandha:  (the best) skandha (subramaNya)
10.24 purodhasAm cha mukhyam mAm  aham  I am
10.24 purodhasAm cha mukhyam mAm  sarasAm  among the ponds (water reservoirs)
10.24 purodhasAm cha mukhyam mAm  sAgara:  (the best) ocean
10.24 purodhasAm cha mukhyam mAm  aham asmi  I am
10.25 maharshINAm bhrugur aham  maharshINAm  among the great sages like marIchi
10.25 maharshINAm bhrugur aham  aham  I am
10.25 maharshINAm bhrugur aham  bhrugu  bhrugu rishi (who is the best).
10.25 maharshINAm bhrugur aham  girAm  among the words with meanings
10.25 maharshINAm bhrugur aham  Ekam aksharam asmi  I am the single lettered praNavam (Om).
10.25 maharshINAm bhrugur aham  yagyA nAm  among the yagyas (sacrifices)
10.25 maharshINAm bhrugur aham  japa yagya asmi  I am the japa yagya (sacrifice of chanting)
10.25 maharshINAm bhrugur aham  sthAvarANAm  among the immovable objects
10.25 maharshINAm bhrugur aham  himAlaya:  I am the himAlaya mountain.
10.26 aSvaththa: sarvavrukshANAm  sarva vrukshANAm  among all trees
10.26 aSvaththa: sarvavrukshANAm  aSvaththa:  I am the Indian fig
10.26 aSvaththa: sarvavrukshANAm  dhEvarshINAm  among dhEva rishis (celestial sages)
10.26 aSvaththa: sarvavrukshANAm  nAradha  I am nAradha.
10.26 aSvaththa: sarvavrukshANAm  gandharvANAm  among gandharvas
10.26 aSvaththa: sarvavrukshANAm  chithraratha:  I am chithraratha
10.26 aSvaththa: sarvavrukshANAm  sidhdhAnAm  among those who have mastered sidhdhis like aNimA
10.26 aSvaththa: sarvavrukshANAm  kapilO muni  I am kapila muni
10.27 uchchaiSSravasam aSvAnAm  aSvAnAm  among horses
10.27 uchchaiSSravasam aSvAnAm  amruthOdhbhavam  born from the nectar which came out of the milky ocean
10.27 uchchaiSSravasam aSvAnAm  uchchaiSSravasam  the horse named uchchaiSSravas
10.27 uchchaiSSravasam aSvAnAm  mAm v idhdhi  know me.
10.27 uchchaiSSravasam aSvAnAm  gajEndhrANAm  among the best elephants
10.27 uchchaiSSravasam aSvAnAm  airAvatham  (know me as) airAvatham
10.27 uchchaiSSravasam aSvAnAm  narANAm cha  among men
10.27 uchchaiSSravasam aSvAnAm  narAdhipam  (know me as the) king
10.28 AyudhAnAm aham vajram  AyudhAnAm  among the weapons
10.28 AyudhAnAm aham vajram  aham vajram asmi  I am vajra;
10.28 AyudhAnAm aham vajram  dhEnUnAm  among cows
10.28 AyudhAnAm aham vajram  kAmadhuk asmi  I am kAmadhEnu.
10.28 AyudhAnAm aham vajram  prajana  procreator
10.28 AyudhAnAm aham vajram  kandharpa cha asmi  I am the manmatha (cupid)
10.28 AyudhAnAm aham vajram  sarpANAm  among one-headed snakes
10.28 AyudhAnAm aham vajram  vAsuki asmi  I am vAsuki.
10.29 ananthaS chAsmi nAgAnAm  nAgAnAm  among many-headed snakes
10.29 ananthaS chAsmi nAgAnAm  anantha cha asmi  I am anantha (AdhiSEshan)
10.29 ananthaS chAsmi nAgAnAm  yAdhasAm  among aquatic residents
10.29 ananthaS chAsmi nAgAnAm  varuNa aham  I am varuNa
10.29 ananthaS chAsmi nAgAnAm  pithruNAm  among pithrus (ancestors)
10.29 ananthaS chAsmi nAgAnAm  aryamA cha asmi  I am aryamA
10.29 ananthaS chAsmi nAgAnAm  samyamathAm  among the judges
10.29 ananthaS chAsmi nAgAnAm  yama aham  I am yama (deity of righteousness)
10.30 prahlAdhaS chAsmi dhaithyAnAm  dhaithyAnAm  among asuras (descendants of dhithi)
10.30 prahlAdhaS chAsmi dhaithyAnAm  prahlAdha cha asmi  I am prahlAdha,
10.30 prahlAdhaS chAsmi dhaithyAnAm  kalayathAm  among those who think (about causing sorrow)
10.30 prahlAdhaS chAsmi dhaithyAnAm  kAla aham  I am kAla (the agent of death who causes the sorrow of death)
10.30 prahlAdhaS chAsmi dhaithyAnAm  mrugANAm  among animals
10.30 prahlAdhaS chAsmi dhaithyAnAm  mrugEndhra cha aham  I am the lion, which is the king of animals
10.30 prahlAdhaS chAsmi dhaithyAnAm  pakshiNAm  among birds
10.30 prahlAdhaS chAsmi dhaithyAnAm  vainathEya cha  I am garuda.
10.31 pavana: pavathAm asmi  pavathAm  among the movable objects
10.31 pavana: pavathAm asmi  pavana asmi  I am wind
10.31 pavana: pavathAm asmi  Sasthra bhruthAm  among the weapon bearers
10.31 pavana: pavathAm asmi  aham rAma  I am rAma (the son of dhaSaratha chakravarthi)
10.31 pavana: pavathAm asmi  jashANAm  among the big fishes living in water
10.31 pavana: pavathAm asmi  makara cha asmi  I am makara fish
10.31 pavana: pavathAm asmi  srOthasAm  among the rivers
10.31 pavana: pavathAm asmi  jAhnavI aham  I am gangA (the daughter of jahnu rishi)
10.32 sargANAm Adhir anthaS cha  arjuna  Oh arjuna!
10.32 sargANAm Adhir anthaS cha  sargANAm  among the created entities
10.32 sargANAm Adhir anthaS cha  Adhi  the creators (who are the cause)
10.32 sargANAm Adhir anthaS cha  antha:  the destroyers (at the end)
10.32 sargANAm Adhir anthaS cha  madhyam cha  those who sustain (in between creation and destruction)
10.32 sargANAm Adhir anthaS cha  aham Eva  I am only
10.32 sargANAm Adhir anthaS cha  vidhyAnAm  among vidhyA (knowledge)
10.32 sargANAm Adhir anthaS cha  adhyAthma vidhyA  adhyAthma vidhyA, which is knowledge about the AthmA (self/soul) and paramAthmA
10.32 sargANAm Adhir anthaS cha  aham Eva  I am only
10.32 sargANAm Adhir anthaS cha  among those debaters (who do three types of debate namely jalpa, vidhaNdA and vAdha)
10.32 sargANAm Adhir anthaS cha  aham  I am
10.32 sargANAm Adhir anthaS cha  vAdha  argument (which is aimed at establishing the truth)
10.33 aksharANAm akArosmi  aksharANAm  among alphabets
10.33 aksharANAm akArosmi  akAra asmi  (I am) akAram (-a-)
10.33 aksharANAm akArosmi  sAmAsikasya cha  among compound word formations
10.33 aksharANAm akArosmi  dhvandhva asmi  I am dhvandhva samAsam (compound word with importance to both words in the formation)
10.33 aksharANAm akArosmi  akshaya kAla  endless time
10.33 aksharANAm akArosmi  aham Eva  I am only
10.33 aksharANAm akArosmi  viSvathOmukha  one who is having a face for each of the four directions
10.33 aksharANAm akArosmi  dhAthA  brahmA the creator (of entities within the universe he controls)
10.33 aksharANAm akArosmi  aham  I am
10.34 mruthyu: sarvaharaS chAham  sarvahara  robbing the lives of all creatures
10.34 mruthyu: sarvaharaS chAham  mruthyu cha aham  I am death
10.34 mruthyu: sarvaharaS chAham  bhavishyathAm  for the creatures which are created
10.34 mruthyu: sarvaharaS chAham  udhbhava cha  the act of creation
10.34 mruthyu: sarvaharaS chAham  aham  I am
10.34 mruthyu: sarvaharaS chAham  nArINAm  among women
10.34 mruthyu: sarvaharaS chAham  SrI:  SrIdhEvi, SrI mahAlakshmi (who is the head)
10.34 mruthyu: sarvaharaS chAham  kIrthi  kIrthi dhEvi (presiding deity for fame)
10.34 mruthyu: sarvaharaS chAham  vAk  vAk dhEvi (presiding deity for speech)
10.34 mruthyu: sarvaharaS chAham  smruthi:  smruthi dhEvi (presiding deity for memory)
10.34 mruthyu: sarvaharaS chAham  mEdhA  mEdhA dhEvi (presiding deity for intellect)
10.34 mruthyu: sarvaharaS chAham  dhruthi:  dhruthi dhEvi (presiding deity for courage)
10.34 mruthyu: sarvaharaS chAham  kshamA cha  kshamA dhEvi (presiding deity for forbearance)
10.34 mruthyu: sarvaharaS chAham  aham  I am
10.35 bruhathsAma thathA sAmnAm  thathA  in the same manner
10.35 bruhathsAma thathA sAmnAm  samnAm  among sAma vEdham chants
10.35 bruhathsAma thathA sAmnAm  bruhathsAma  (I am) bruhath sAma.
10.35 bruhathsAma thathA sAmnAm  chandhasAm  among chandhas (meters)
10.35 bruhathsAma thathA sAmnAm  gAyathrI aham  I am gAyathri
10.35 bruhathsAma thathA sAmnAm  mAsanAm  among months
10.35 bruhathsAma thathA sAmnAm  mArgaSIrsha aham  I am mArgazhi month
10.35 bruhathsAma thathA sAmnAm  ruthUnAm  among seasons
10.35 bruhathsAma thathA sAmnAm  kusumAkara:  I am spring season.
10.36 dhyUtham chalayathAm asmi  chalayathAm  among the abodes of the cheating attitude of those who cheat
10.36 dhyUtham chalayathAm asmi  dhyUtham asmi  I am gambling
10.36 dhyUtham chalayathAm asmi  thEjasvinAm  of the lustruous people
10.36 dhyUtham chalayathAm asmi  thEja aham  I am the lustre
10.36 dhyUtham chalayathAm asmi  jaya asmi  I am the victory of the victorious
10.36 dhyUtham chalayathAm asmi  vyavasAya asmi  I am the faith of the faithful
10.36 dhyUtham chalayathAm asmi  sathvathAm  Of the magnanimous people
10.36 dhyUtham chalayathAm asmi  sathvam aham  I am the magnanimous heart
10.37 vrushNInAm vAsudhEvOsmi  vrushNInAm  among the yAdhavas who are part of the vrushNi clan
10.37 vrushNInAm vAsudhEvOsmi  vAsudhEva asmi  I am vAsudhEva
10.37 vrushNInAm vAsudhEvOsmi  pANdavAnAm  among pANdavas
10.37 vrushNInAm vAsudhEvOsmi  dhananjaya  I am arjuna
10.37 vrushNInAm vAsudhEvOsmi  munInAm api  among the munis (those who meditate)
10.37 vrushNInAm vAsudhEvOsmi  aham vyAsa:  I am vyAsa
10.37 vrushNInAm vAsudhEvOsmi  kavInAm  among the kavis (revolutionary thinkers/poets)
10.37 vrushNInAm vAsudhEvOsmi  uSanA kavi:  I am SukrAchArya
10.38 dhaNdO dhamayathAm asmi  dhamayathAm  of those who punish (those who cross the limits)
10.38 dhaNdO dhamayathAm asmi  dhaNda: asmi  I am the punishment
10.38 dhaNdO dhamayathAm asmi  jigIshathAm  those who desire to be victorious
10.38 dhaNdO dhamayathAm asmi  nIthi asmi  I am the polity (which helps their victory)
10.38 dhaNdO dhamayathAm asmi  guhyAnAm cha  among secrets
10.38 dhaNdO dhamayathAm asmi  maunam Eva asmi  I am silence
10.38 dhaNdO dhamayathAm asmi  gyAnavathAm  of the wise
10.38 dhaNdO dhamayathAm asmi  gyAnam  wisdom
10.38 dhaNdO dhamayathAm asmi  aham  I am
10.39 yachchApi sarvabhUthAnAm  arjuna  Oh arjuna!
10.39 yachchApi sarvabhUthAnAm  sarvabhUthAnAm  in all things
10.39 yachchApi sarvabhUthAnAm  yath bIjam  whatever that remains the upAdhAna kAraNam (material cause) [like the seed for a plant]
10.39 yachchApi sarvabhUthAnAm  thath api cha aham  that is myself
10.39 yachchApi sarvabhUthAnAm  charAcharam bhUtham  in all movable and immovable objects
10.39 yachchApi sarvabhUthAnAm  mayA vinA  separated from me (who is the antharyAmi)
10.39 yachchApi sarvabhUthAnAm  yath syAth  if we try to locate an object like that
10.39 yachchApi sarvabhUthAnAm  thath na asthi  there is no such object
10.40 nAnthOsthi mama dhivyAnAm  paranthapa  Oh one who torments your enemies!
10.40 nAnthOsthi mama dhivyAnAm  mama  my
10.40 nAnthOsthi mama dhivyAnAm  dhivyAnAm  auspicious
10.40 nAnthOsthi mama dhivyAnAm  vibhUthInAm  wealth/glories
10.40 nAnthOsthi mama dhivyAnAm  antha  end
10.40 nAnthOsthi mama dhivyAnAm  na asthi  not present.
10.40 nAnthOsthi mama dhivyAnAm  Esha  Whatever I have explained so far
10.40 nAnthOsthi mama dhivyAnAm  vibhUthE: visthara thu  the elaboration of these glories
10.40 nAnthOsthi mama dhivyAnAm  mayA  by me
10.40 nAnthOsthi mama dhivyAnAm  udhdhESatha prOktha:  have been summarized to reveal the greatness of the same.
10.41 yadh yadh vibhUthimath sathvam  yadh yadh sathvam  whichever creature
10.41 yadh yadh vibhUthimath sathvam  vibhUthimath  having glories which are controlled by it
10.41 yadh yadh vibhUthimath sathvam  SrImath  having radiance
10.41 yadh yadh vibhUthimath sathvam  Urjitham Eva vA  fixed on starting auspicious activities
10.41 yadh yadh vibhUthimath sathvam  thath thath  those creatures
10.41 yadh yadh vibhUthimath sathvam  thvam  you
10.41 yadh yadh vibhUthimath sathvam  mama  my (me, who has unlimited abilities)
10.41 yadh yadh vibhUthimath sathvam  thEjO amSa sambhavam Eva avagachcha  know that it is a fraction of my controlling ability
10.42 atha vA bahunaithEna  arjuna  Oh arjuna!
10.42 atha vA bahunaithEna  athavA  but
10.42 atha vA bahunaithEna  bahUnA EthEna gyAnEna  of this knowledge which is explained in many different ways
10.42 atha vA bahunaithEna  thava kim  what is the use for you?
10.42 atha vA bahunaithEna  aham  I
10.42 atha vA bahunaithEna  idham kruthsnam jagath  all this world
10.42 atha vA bahunaithEna  EkAmSEna  with a fraction of (my ability)
10.42 atha vA bahunaithEna  vishtabhya sthitha  sustaining

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