Glossary/Dictionary by Verse – Sri bhagavath githA – Chapter 11 to 18

< td> amitha vikrama: thvam < td> kim anyan (ithi Ahu:)

Verse	Word	Meaning
11.1 mad-anugrahāya paramaṁ	arjuna uvAcha	arjuna said
11.1 mad-anugrahāya paramaṁ	madhanugrahAya	mercifully towards me
11.1 mad-anugrahāya paramaṁ	paramam guhyam	very secretive
11.1 mad-anugrahāya paramaṁ	adhyAthma samjitham vacha:	the instructions (in the first six chapters) which described everything about AthmA
11.1 mad-anugrahāya paramaṁ	yath thvayA uktham	whatever told by you
11.1 mad-anugrahāya paramaṁ	thEna	by those words
11.1 mad-anugrahāya paramaṁ	mama ayam mOha	my confusion relating to this AthmA related matters
11.1 mad-anugrahāya paramaṁ	vigatha:	has been completely eliminated.
11.2 bhavApyayau hi bhUthAnAm	kamala pathrAksha	Oh lord who is having lotus-leaf like eyes!
11.2 bhavApyayau hi bhUthAnAm	thvaththa	from you (who is paramAthmA) (springing)
11.2 bhavApyayau hi bhUthAnAm	bhUthAnAm	all entities
11.2 bhavApyayau hi bhUthAnAm	bhavApyayau	creation and deluge
11.2 bhavApyayau hi bhUthAnAm	vistharaSa:	elaborately
11.2 bhavApyayau hi bhUthAnAm	mayA	by me
11.2 bhavApyayau hi bhUthAnAm	Sruthau hi	haven-t been heard?
11.2 bhavApyayau hi bhUthAnAm	avyayam	unlimited
11.2 bhavApyayau hi bhUthAnAm	mAhAthmyam api cha	have heard all your multifaceted greatness
11.3 Evam EthadhyathAththa thvam	paramESvara	Oh sarvESvara! (Lord of all)
11.3 Evam EthadhyathAththa thvam	purushOththama	Oh purushOththama! (greatest among all)
11.3 Evam EthadhyathAththa thvam	yathA thvam AthmAnam Aththa	The way you explained about yourself
11.3 Evam EthadhyathAththa thvam	Evam Ethath	as it is (understood by me)
11.3 Evam EthadhyathAththa thvam	aiSvaram	having glories such as being the controller of all
11.3 Evam EthadhyathAththa thvam	thE rUpam	your form
11.3 Evam EthadhyathAththa thvam	dhrashtum ichchAmi (aham)	I desire to see.
11.4 manyasE yadhi tachchakyam	yOgESvara	Oh one with auspicious qualities!
11.4 manyasE yadhi tachchakyam	prabhO	Oh sarvESvara! (Lord of all)
11.4 manyasE yadhi tachchakyam	thath	your form
11.4 manyasE yadhi tachchakyam	mayA	by me
11.4 manyasE yadhi tachchakyam	dhrashtum Sakyam ithi	can be seen
11.4 manyasE yadhi tachchakyam	yadhi manyasE	if you think
11.4 manyasE yadhi tachchakyam	thath	due to that reason only
11.4 manyasE yadhi tachchakyam	thvam	you
11.4 manyasE yadhi tachchakyam	AthmAnam	your form
11.4 manyasE yadhi tachchakyam	mE	for me
11.4 manyasE yadhi tachchakyam	avyayam dharSaya	show in full
11.5 paSya mE pArtha rUpANi	SrI bhagavAn uvAchA	krishNa, the lord, explained
11.5 paSya mE pArtha rUpANi	pArtha	Oh son of kunthI!
11.5 paSya mE pArtha rUpANi	mE	my
11.5 paSya mE pArtha rUpANi	rUpANi	forms (which are present everywhere)
11.5 paSya mE pArtha rUpANi	paSya	see;
11.5 paSya mE pArtha rUpANi	atha	further
11.5 paSya mE pArtha rUpANi	SathaSa sahasraSa cha	hundreds and thousands of
11.5 paSya mE pArtha rUpANi	nAnA vidhAni	and many varieties
11.5 paSya mE pArtha rUpANi	dhivyAni	amazing
11.5 paSya mE pArtha rUpANi	nAnA varNa AkruthIni	see the forms which have many colours and states
11.6 paSyAdhithyAn vasUn rudhrAn	bhAratha	Oh descendan t of bharatha clan!
11.6 paSyAdhithyAn vasUn rudhrAn	AdhithyAn	(12) Adhithyas (sons of adhithi)
11.6 paSyAdhithyAn vasUn rudhrAn	vasUn	(8) vasus
11.6 paSyAdhithyAn vasUn rudhrAn	rudhrAn	(11) rudhras
11.6 paSyAdhithyAn vasUn rudhrAn	aSvinau	(2) aSvini dhEvathAs
11.6 paSyAdhithyAn vasUn rudhrAn	thathA marutha:	(49) maruthas
11.6 paSyAdhithyAn vasUn rudhrAn	paSya	behold (them in my singular form)
11.6 paSyAdhithyAn vasUn rudhrAn	bahUni	the variety of entities (which are seen)
11.6 paSyAdhithyAn vasUn rudhrAn	adhrushta pUrvANi	never seen before (by any one anywhere)
11.6 paSyAdhithyAn vasUn rudhrAn	AScharyANi	amazing [view]
11.6 paSyAdhithyAn vasUn rudhrAn	paSya	behold
11.7 ihaikastham jagath kruthsnam	gudAkESa	Oh conqueror of sleep!
11.7 ihaikastham jagath kruthsnam	iha mama dhEhE	in this my form here
11.7 ihaikastham jagath kruthsnam	Ekastham	in one part
11.7 ihaikastham jagath kruthsnam	sa charAcharam kruthsnam jagath	all movable and immovable entities of the material realm
11.7 ihaikastham jagath kruthsnam	adhya paSya	behold
11.7 ihaikastham jagath kruthsnam	yath cha anyath dhrashtum ichchasi	whichever else you may like to see
11.7 ihaikastham jagath kruthsnam	(that too)
11.7 ihaikastham jagath kruthsnam	mama dhEhE Ekastham paSya	you can see in one part of my body
11.8 na thu mAm SakyasE dhrashtum	anEna Eva sva chakshushA	with these eyes of yours
11.8 na thu mAm SakyasE dhrashtum	mAm dhrashtum thu na SakshyasE	you cannot see me
11.8 na thu mAm SakyasE dhrashtum	dhivyam chakshu:	divine eyes which are different from these material eyes
11.8 na thu mAm SakyasE dhrashtum	thE dhadhAmi	I am giving you.
11.8 na thu mAm SakyasE dhrashtum	(With those eyes)
11.8 na thu mAm SakyasE dhrashtum	mE aiSvaram yOgam paSya	You see the auspicious qualities and wealth which are present with me, the ISvara, exclusively
11.9 Evam ukthvA thathO rAjan	rAjan	Oh king dhrutharAshtra!
11.9 Evam ukthvA thathO rAjan	mahA yOgESvara: hari:	krishNa, the lord, who is together with amazing aspects
11.9 Evam ukthvA thathO rAjan	Evam ukthvA	saying thus
11.9 Evam ukthvA thathO rAjan	thatha:	then
11.9 Evam ukthvA thathO rAjan	pArthAya	to the son of kunthI!
11.9 Evam ukthvA thathO rAjan	paramam	incomparable
11.9 Evam ukthvA thathO rAjan	aiSvaram	exclusive to him
11.9 Evam ukthvA thathO rAjan	rUpam	viSvarUpam
11.9 Evam ukthvA thathO rAjan	dharSayAmAsa	manifested
11.10 anEka vakthra nayanam	anEka vakthra nayanam	having countless mouths and eyes
11.10 anEka vakthra nayanam	anEka adhubhutha dharSanam	having amazing view of unlimited glories
11.10 anEka vakthra nayanam	anEka dhivya AbharaNam	having many divine ornaments
11.10 anEka vakthra nayanam	dhivya anEka udhyatha Ayudham	having many divine weapons.
11.11 dhivya mAlyAmbaradharam	dhivya mAlya ambaradharam	being decorated with divine garlands and garments
11.11 dhivya mAlyAmbaradharam	dhivya gandha anulEpanam	anointed with divine sandalwood paste etc
11.11 dhivya mAlyAmbaradharam	sarva AScharyamayam	being the abode of all amazing entities/aspects
11.11 dhivya mAlyAmbaradharam	dhEvam	radiant
11.11 dhivya mAlyAmbaradharam	anantham	unbound by place and time
11.11 dhivya mAlyAmbaradharam	viSvathO mukham	having faces in all directions
11.12 dhivi sUryasahasrasya	sUrya sahasrasya bhA:	the brightness of thousand suns
11.12 dhivi sUryasahasrasy a	dhivi	in the sky
11.12 dhivi sUryasahasrasya	yugapath	at once
11.12 dhivi sUryasahasrasya	yadhi uththithara bhavEth	if appeared
11.12 dhivi sUryasahasrasya	sA	that brightness
11.12 dhivi sUryasahasrasya	thasya mahAthmana bhAsa	that great lord-s brightness
11.12 dhivi sUryasahasrasya	sadhruSI syadh	will be comparable
11.13 thathraikastham jagath kruthsnam	thathra dhEva dhEvasya SarIrE	In the divine form of such lord of lords
11.13 thathraikastham jagath kruthsnam	anEkadhA pravibhaktham	divided out in many ways
11.13 thathraikastham jagath kruthsnam	kruthsnam jagath	all the words
11.13 thathraikastham jagath kruthsnam	Ekastham	in a single spot
11.13 thathraikastham jagath kruthsnam	pANdava	arjuna
11.13 thathraikastham jagath kruthsnam	thadhA	then
11.13 thathraikastham jagath kruthsnam	apaSyath	saw
11.14 thatha: sa vismayAvishtO	thatha:	subsequently
11.14 thatha: sa vismayAvishtO	sa dhanajaya:	that arjuna
11.14 thatha: sa vismayAvishtO	vismayAvishta	being filled with amazement (having seen everything in krishNa-s divine form as mentioned in previous verses)
11.14 thatha: sa vismayAvishtO	hrushtarOmA:	with goosebumps
11.14 thatha: sa vismayAvishtO	dhEvam	krishNa (who manifested viSvarUpam)
11.14 thatha: sa vismayAvishtO	SirasA praNamya	bowing his head
11.14 thatha: sa vismayAvishtO	kruthAnjali	saluting with joined palms
11.14 thatha: sa vismayAvishtO	abhAshatha	spoke as follows
11.15 paSyAmi dhEvAms thava dhEva dhEhE	arjuna uvAcha	arjuna spoke
11.15 paSyAmi dhEvAms thava dhEva dhEhE	dhEva	Oh lord!
11.15 paSyAmi dhEvAms thava dhEva dhEhE	thava dhEhE	in your form
11.15 paSyAmi dhEvAms thava dhEva dhEhE	sarvAn dhEvAn paSyAmi	I am seeing all dhEvas
11.15 paSyAmi dhEvAms thava dhEva dhEhE	thathA	similarly
11.15 paSyAmi dhEvAms thava dhEva dhEhE	(sarvAn) bhUtha viSEsha sangAn (paSyAmi)	I am seeing the collections of all creatures
11.15 paSyAmi dhEvAms thava dhEva dhEhE	(thathA	similarly)
11.15 paSyAmi dhEvAms thava dhEva dhEhE	brahmANam	brahmA
11.15 paSyAmi dhEvAms thava dhEva dhEhE	kamalAsanastham ISam	Siva (rudhra) who is obedient towards brahmA who is seated in a lotus flower
11.15 paSyAmi dhEvAms thava dhEva dhEhE	sarvAn rushIn cha	all sages
11.15 paSyAmi dhEvAms thava dhEva dhEhE	dhIpthAn (dhivyAn)	radiant
11.15 paSyAmi dhEvAms thava dhEva dhEhE	uragAn cha	serpents
11.15 paSyAmi dhEvAms thava dhEva dhEhE	paSyAmi	seeing
11.16 anEkabAhUdharavakthranEthram	anEkabAhUdharavakthranEthram	having countless hands, stomachs, mouths, eyes
11.16 anEkabAhUdharavakthranEthram	anantha rUpam	having countless forms
11.16 anEkabAhUdharavakthranEthram	thavAm	you
11.16 anEkabAhUdharavakthranEthram	sarvatha	on all sides
11.16 anEkabAhUdharavakthranEthram	paSyAmi	I am seeing.
11.16 anEkabAhUdharavakthranEthram	viSvESvara	Oh controller of all!
11.16 anEkabAhUdharavakthranEthram	viSvarUpa	Oh one who has everything as your body!
11.16 anEkabAhUdharavakthranEthram	(as your boundless)
11.16 anEkabAhUdharavakthranEthram	thava	for you
11.16 anEkabAhUdharavakthranEthram	na antham paSyAmi	I am not seeing the end
11.16 anEkabAhUdharavakthranEthram	na madhyam (paSyAmi)	I am not seeing the middle
11.16 anEkabAhUdharavakthranEthram	na puna Adhim (paSyAmi)	&n bsp;I am not seeing the beginning
11.17 kirItinam gadhinam chakrinam cha	thEjOrASim	being a bundle of great resplendence
11.17 kirItinam gadhinam chakrinam cha	sarvatha dhIpthimantham	having radiance on all sides
11.17 kirItinam gadhinam chakrinam cha	samanthAdh dhurnirIksham	every limb being difficult to behold
11.17 kirItinam gadhinam chakrinam cha	dhIpthAnalArkadhyuthim	having rays similar to those of blazing fire and sun
11.17 kirItinam gadhinam chakrinam cha	apramEyam	immeasurable
11.17 kirItinam gadhinam chakrinam cha	thvA	you
11.17 kirItinam gadhinam chakrinam cha	kirItinam	having crown
11.17 kirItinam gadhinam chakrinam cha	chakriNam cha	having chakra (disc)
11.17 kirItinam gadhinam chakrinam cha	gadhinam	having gadha (mace)
11.17 kirItinam gadhinam chakrinam cha	paSyAmi	I am seeing.
11.18 thvam aksharam paramam vEdhithavyam	vEdhithavyam paramam aksharam	You are to be known as the supreme aksharam (imperishable) as pronounced in upanishaths
11.18 thvam aksharam paramam vEdhithavyam	asya viSvasya	for this world
11.18 thvam aksharam paramam vEdhithavyam	param nidhAnam	you are the shelter
11.18 thvam aksharam paramam vEdhithavyam	thvam	you
11.18 thvam aksharam paramam vEdhithavyam	avyaya:	indestructible (in all manners)
11.18 thvam aksharam paramam vEdhithavyam	thvam	you
11.18 thvam aksharam paramam vEdhithavyam	SASvatha dharma gOpthA	protector of the eternal vaidhika dharmam
11.18 thvam aksharam paramam vEdhithavyam	thvam	you
11.18 thvam aksharam paramam vEdhithavyam	sanAthana purusha	the primordial lord (who is pronounced in upanishaths)
11.18 thvam aksharam paramam vEdhithavyam	thvam	you
11.18 thvam aksharam paramam vEdhithavyam	mE matha:	are understood by me (in this way)
11.19 anAdhimadhyAntham ananthavIryam	anAdhi madhya antham	having no beginning, middle and end
11.19 anAdhimadhyAntham ananthavIryam	anantha vIryam	having unlimited energy
11.19 anAdhimadhyAntham ananthavIryam	anantha bAhum	having unlimited arms
11.19 anAdhimadhyAntham ananthavIryam	SaSi sUrya nEthram	having divine eyes which are cool like moon and hot like sun
11.19 anAdhimadhyAntham ananthavIryam	dhIptha huthAsa vakthram	having mouths which are swallowing everything like the blazing fire during total deluge
11.19 anAdhimadhyAntham ananthavIryam	sva thEjasA	by your radiance
11.19 anAdhimadhyAntham ananthavIryam	idham viSvam thapantham	warming up the worlds
11.19 anAdhimadhyAntham ananthavIryam	thvA	you
11.19 anAdhimadhyAntham ananthavIryam	paSyAmi	I am seeing
11.20 dhyAvApruthivyOr idham antharam hi	dhyAvApruthivyO: idham antharam	the space between the higher worlds and lower worlds
11.20 dhyAvApruthivyOr idham antharam hi	sarvA dhiSaS cha	all directions
11.20 dhyAvApruthivyOr idham antharam hi	thvayA EkEna	by you only
11.20 dhyAvApruthivyOr idham antharam hi	vyAptham hi	haven-t been pervaded?
11.20 dhyAvApruthivyOr idham antharam hi	mahAthman	Oh one with unlimited will!
11.20 dhyAvApruthivyOr idham antharam hi	thava	your
11.20 dhyAvApruthivyOr idham antharam hi	idham ugram adhbhutham rUpam dhrushtvA	seeing this amazingly fierce divine form
11.20 dhyAvApruthivyOr idham antharam hi	lOka thrayam	three types of people [the favourable ones, unfavourable ones and the unconcerned ones]
11.20 dhyAvApruthivyOr idham antharam hi	pravyathitham	have become fearful
11.21 amI hi thvAm surasanghA viSanthi	amI sura sanghA:	these groups of dhEvathAs
11.21 amI hi thvAm surasanghA viSanthi	thvA viSanthi hi	when they approach you
11.21 amI hi thvAm surasanghA viSanthi	kEchith	some of them
11.21 amI hi thvAm surasanghA viSanthi	bhIthA:	being fearful (on seeing your very fiercely radiant form)
11.21 amI hi thvAm surasanghA viSanthi	prAnjalaya:	standing with joined palms
11.21 amI hi thvAm surasanghA viSanthi	gruNanthi	praising you (according to their abilities)
11.21 amI hi thvAm surasanghA viSanthi	maharshi sidhdha sanghA:	other groups of great sages
11.21 amI hi thvAm surasanghA viSanthi	svasthi ithi ukthvA	saying -let there be auspiciousness-
11.21 amI hi thvAm surasanghA viSanthi	thvAm	you
11.21 amI hi thvAm surasanghA viSanthi	pushkalAbhi sthuthibhi:	lavish praises (matching your greatness)
11.21 amI hi thvAm surasanghA viSanthi	sthuvanthi	praising
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	rudhrAdhithyA:	(eleven) rudhras, (twelve) Adhithyas
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	vasava	(eight) vasus
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	yE cha viSvE sAdhyA:	all those sAdhya dhEvas
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	aSvinau	(two) aSvinI dhEvas
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	marutha: cha	(forty nine) maruthas
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	UshmapA: cha	pithrus (ancestors)
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	gandharva yaksha asura sidhdha sanghA:	groups of gandharvas, yakshas, asuras and sidhdhas
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	sarvE chaiva	all of them
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	vismithA:	being astonished
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	thvAm	you
11.22 rudhrAdhithyA vasavO yE cha sAdhyA	vIkshanthE	are seeing
11.23 rUpam mahath thE bahuvakthranEthram	mahA bAhO	Oh mighty armed!
11.23 rUpam mahath thE bahuvakthranEthram	bahu vakthra nEthram	having many mouths and eyes
11.23 rUpam mahath thE bahuvakthranEthram	bahu bAhUrUpAdham	having many arms, thighs and feet
11.23 rUpam mahath thE bahuvakthranEthram	bahu udharam	having many stomachs
11.23 rUpam mahath thE bahuvakthranEthram	bahu dhamshtrAkarALam	frightening due to having many teeth
11.23 rUpam mahath thE bahuvakthranEthram	mahath	huge
11.23 rUpam mahath thE bahuvakthranEthram	thE rUpam	your form
11.23 rUpam mahath thE bahuvakthranEthram	dhrushtvA	on seeing
11.23 rUpam mahath thE bahuvakthranEthram	lOkA	the residents of this world
11.23 rUpam mahath thE bahuvakthranEthram	pravyathithA	have become fearful
11.23 rUpam mahath thE bahuvakthranEthram	thathA aham	I too have become fearful.
11.24 nabhasspruSam dhIptham anEkavarNam	vishNO	Oh vishNu!
11.24 nabhasspruSam dhIptham anEkavarNam	nabhasspruSam	standing tall, in contact with paramapadham (spiritual realm)
11.24 nabhasspruSam dhIptham anEkavarNam	dhIptham	shining
11.24 nabhasspruSam dhIptham anEkavarNam	anEka varNam	having many colours
11.24 nabhasspruSam dhIptham anEkavarNam	vyAththAnanam	having wide open mouth
11.24 nabhasspruSam dhIptham anEkavarNam	dhIptha vishAla nEthram	having wide and shining eyes
11.24 nabhasspruSam dhIptham anEkavarNam	thvA	you
11.24 nabhasspruSam dhIptham anEkavarNam	dhrushtvA	seeing
11.24 nabhasspruSam dhIptham anEkavarNam	pravyathithAntharAthmA	I who am frightened
11.24 nabhasspruSam dhIptham anEkavarNam	dhruthim	sustaining the body
11.24 nabhasspruSam dhIptham anEkavarNam	Samam cha	the control of mind, senses etc
11.24 nabhasspruSam dhIptham anEkavarNam	na vindhAmi hi	have not achieved, isn-t it?
11.25 dhamshtrAkarAlAni cha thE mukhAni	dhEVESa	Oh lord of dhEvas!
11.25 dhamshtrAkarAlAni cha thE mukh Ani	jagannivAsa	Oh the abode of all worlds!
11.25 dhamshtrAkarAlAni cha thE mukhAni	dhamshtra karALAni	looking frightening due to the teeth
11.25 dhamshtrAkarAlAni cha thE mukhAni	kAlAnala sannibhAni cha	resembling the fire of deluge
11.25 dhamshtrAkarAlAni cha thE mukhAni	thE	your
11.25 dhamshtrAkarAlAni cha thE mukhAni	mukhAni	faces/mouths
11.25 dhamshtrAkarAlAni cha thE mukhAni	dhrushtvA Eva	just on seeing
11.25 dhamshtrAkarAlAni cha thE mukhAni	dhiSa:	directions
11.25 dhamshtrAkarAlAni cha thE mukhAni	na jAnE	I do not know
11.25 dhamshtrAkarAlAni cha thE mukhAni	na cha Sarma labhE	not attaining joy
11.25 dhamshtrAkarAlAni cha thE mukhAni	prasIdha	become merciful [towards me]
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	amI sarvE dhrutharAshtrasya puthrA:	the hundred sons of dhrutharAshtra who are seen across us
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	bhIshma	bhIshma, the grandfather
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	dhrONa	dhrONa, the teacher
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	thathA asau sUthaputhra:	karNa who is also seen here
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	avani pAla sanghai: sarvai: saha	all the rulers (who are on their side)
11.26 amI cha thvAm dhrutharAshtrasya puthrA:	asmadhIyai: api yOdhamukhyai:	along with some warriors from our side too
11.27 vakthrANi thE thvaramANA viSanthi	dhamshtrAkarAlAni	having curved teeth
11.27 vakthrANi thE thvaramANA viSanthi	bhayAnakAni	very terrifying
11.27 vakthrANi thE thvaramANA viSanthi	thE vakthrANi	in your mouths
11.27 vakthrANi thE thvaramANA viSanthi	thvaramANA Eva viSanthi	entering in (towards their destruction)
11.27 vakthrANi thE thvaramANA viSanthi	kEchith	some of them
11.27 vakthrANi thE thvaramANA viSanthi	chUrNithai: uththamAngai:	with their heads severed
11.27 vakthrANi thE thvaramANA viSanthi	dhaSanAntharEshu vilagnA	hanging in the gaps between the teeth
11.27 vakthrANi thE thvaramANA viSanthi	sandhruSyanthE	are seen
11.28 yathA nadhInAm bahavOmbuvEgA:	bahava	many
11.28 yathA nadhInAm bahavOmbuvEgA:	nadhInAm ambuvEgA:	waters of rivers flowing
11.28 yathA nadhInAm bahavOmbuvEgA:	samudhram Eva abhimukhA:	towards the sea
11.28 yathA nadhInAm bahavOmbuvEgA:	yathA dhravanthi	how they flow
11.28 yathA nadhInAm bahavOmbuvEgA:	thathA	similarly
11.28 yathA nadhInAm bahavOmbuvEgA:	amI naralOkha vIrA	the warriors of this world
11.28 yathA nadhInAm bahavOmbuvEgA:	thava abhi vijvalanthi vakthrANi	in your blazing mouths
11.28 yathA nadhInAm bahavOmbuvEgA:	viSanthi	entering
11.29 yathA pradhIptha jvalana pathangA	samrudhdhavEgA:	having great speed
11.29 yathA pradhIptha jvalana pathangA	pathangA:	moths
11.29 yathA pradhIptha jvalana pathangA	pradhIptha jvalanam	in flaming fire
11.29 yathA pradhIptha jvalana pathangA	yathA nASaya viSanthi	how they enter to die
11.29 yathA pradhIptha jvalana pathangA	thathaiva	similarly
11.29 yathA pradhIptha jvalana pathangA	samrudhdha vEgA lOkA: api	the warriors with great speed
11.29 yathA pradhIptha jvalana pathangA	thava	your
11.29 yathA pradhIptha jvalana pathangA	abhijvalanthi vakthrANi	blazing mouths
11.29 yathA pradhIptha jvalana pathangA	nASAya viSanthi	enter to die
11.30 lElihyasE grasamAna: samanthAth	vishNO	Oh vishNu!
11.30 lElihyasE grasamAna: samanthAth	samagrAn lOkAn	all of these warriors
11.30 lElihyasE grasamAna: samanthAth	jvaladhbhi vadhanai	fiery mouths
11.30 lElihyasE grasamAna: samanthAth	grasamAna:	consuming
11.30 lElihyasE grasamAna: samanthAth	samanthAth lElihyasE	licking all around many times
11.30 lElihyasE grasamAna: samanthAth	thva	your
11.30 lElihyasE grasamAna: samanthAth	ugrA bhAsa	fierce rays
11.30 lElihyasE grasamAna: samanthAth	thEjObhi:	(with their) radiance
11.30 lElihyasE grasamAna: samanthAth	samagram jagath	all the worlds
11.30 lElihyasE grasamAna: samanthAth	Apurya	filled
11.30 lElihyasE grasamAna: samanthAth	prathapanthi	burn
11.31 AkhyAhi mE kO bhavAn ugrarUpO	dhEvavara	Oh best among dhEvathAs!
11.31 AkhyAhi mE kO bhavAn ugrarUpO	ugra rUpa bhavAn	you who are having very fierce form
11.31 AkhyAhi mE kO bhavAn ugrarUpO	ka	what do you desire to do?
11.31 AkhyAhi mE kO bhavAn ugrarUpO	Adhyam bhavantham	about you who are the original cause
11.31 AkhyAhi mE kO bhavAn ugrarUpO	vigyAthum	to know
11.31 AkhyAhi mE kO bhavAn ugrarUpO	ichchAmi	I like.
11.31 AkhyAhi mE kO bhavAn ugrarUpO	thava pravruththim	your desired activities
11.31 AkhyAhi mE kO bhavAn ugrarUpO	nahi prajAnAmi	I don-t know.
11.31 AkhyAhi mE kO bhavAn ugrarUpO	mE	for me
11.31 AkhyAhi mE kO bhavAn ugrarUpO	AgyAhi	please tell me
11.31 AkhyAhi mE kO bhavAn ugrarUpO	thE nama: asthu	let my salutations belong to you
11.31 AkhyAhi mE kO bhavAn ugrarUpO	prasIdha	be merciful
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	SrI bhagavAn says,
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	lOkakshaya krutha	to destroy (the demoniac) lands of this world
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	pravrudhdha	I who have appeared with this terrible form
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	kAla: asmi	I am death personified (who calculates the life span of these warriors).
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	lOkAn	[the warriors of] this kingly land
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	samAharthum	to destroy personally
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	iha	in this battle field
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	pravruththa:	I am set out;
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	prathyanIkEshu	in (your) opposite side
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	yE yOdhA: avasthithA:	those few warriors who are waiting (to fight)
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	sarvE	all of them
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	thvA ruthE api	even if you are not there
11.32 kAlOsmi lOkakshayakruth pravrudhdhO	na bhavishyathi	(by my will) are going to be destroyed.
11.33 thasmAth thvam uththishta yaSO labhasva	thasmAth	due to the aforementioned reason
11.33 thasmAth thvam uththishta yaSO labhasva	thvam	you
11.33 thasmAth thvam uththishta yaSO labhasva	uththishta	arise (to fight)
11.33 thasmAth thvam uththishta yaSO labhasva	Sathrun jithvA yaSa: labhasva	acquire fame by defeating the enemies
11.33 thasmAth thvam uththishta yaSO labhasva	samrudhdham rAjyam bhunkshva	enjoy the rich kingdom
11.33 thasmAth thvam uththishta yaSO labhasva	mayA Eva EthE pUrvam Eva nihathA:	these people (who have carried out unjust activities) have been already willed by me to be killed
11.33 thasmAth thvam uththishta yaSO labhasva	savyasAchin	Oh arjuna who can shoot arrows even with your left hand!
11.33 thasmAth thvam uththishta yaSO labhasva	nimiththa mAthram bhava	you just be an instrument (like an arrow) in my hands
11.34 dhrONam cha bhIshmam cha jayadhratham ca	dhrONam cha	dhrONa
11.34 dhrONam cha bhIshmam cha jayadhratham ca	bhIshmam cha	and bhIshma
11.34 dhrONam cha bhIshmam cha jayadhratham ca	jayadhratham cha	and jayadhratha
11.34 dhrONam cha bhIshmam cha jayadhratham ca	karNam (cha)	and karNa
11.34 dhrONam cha bhIshmam cha jayadhratham ca	thathA	similarly
11.34 dhrONam cha bhIshmam cha jayadhratham ca	anyAn yOdhamukhyAn api	other warrior leaders
11.34 dhrONam cha bhIshmam cha jayadhratham ca	mayA	by me
11.34 dhrONam cha bhIshmam cha jayadhratham ca	hathAn	all of those who are (already) determined to be killed
11.34 dhrONam cha bhIshmam cha jayadhratham ca	thvam	you
11.34 dhrONam cha bhIshmam cha jayadhratham ca	jahi	kill
11.34 dhrONam cha bhIshmam cha jayadhratham ca	mA vyathishtA	don-t grieve (out of misplaced compassion and love thinking -How can I kill them?-)
11.34 dhrONam cha bhIshmam cha jayadhratham ca	yudhyasva	fight (without any doubt)
11.34 dhrONam cha bhIshmam cha jayadhratham ca	raNE	in the battle field
11.34 dhrONam cha bhIshmam cha jayadhratham ca	sapathnAn	enemies
11.34 dhrONam cha bhIshmam cha jayadhratham ca	jEthAsi	be victorious
11.35 EthachchruthvA vachanam kESavasya	sanjaya uvAcha	sanjaya speaks
11.35 EthachchruthvA vachanam kESavasya	kESavasya	krishNa-s
11.35 EthachchruthvA vachanam kESavasya	Ethath vachanam	this speech
11.35 EthachchruthvA vachanam kESavasya	SruthvA	hearing
11.35 EthachchruthvA vachanam kESavasya	kirItI	arjuna
11.35 EthachchruthvA vachanam kESavasya	namaskruthvA	bowing reverently (to krishNa)
11.35 EthachchruthvA vachanam kESavasya	bhItha bhItha	being very frightened
11.35 EthachchruthvA vachanam kESavasya	bhUya Eva krishNa praNamya	bowing again to krishNa
11.35 EthachchruthvA vachanam kESavasya	kruthAnjali	performing anjali (joined palms)
11.35 EthachchruthvA vachanam kESavasya	vEpamAna:	shivering
11.35 EthachchruthvA vachanam kESavasya	sagadhgadham Aha	spoke with a broken voice
11.36 sthAnE hrushIkESa thava prakIrthyA	hrushIkESa!	Oh the controller of senses!
11.36 sthAnE hrushIkESa thava prakIrthyA	thava prakIrthyA	seeing your glory
11.36 sthAnE hrushIkESa thava prakIrthyA	jagath	all the residents of this universe such as dhEvas (celestial beings), gandharva (celestial beings) (who are here to see you)
11.36 sthAnE hrushIkESa thava prakIrthyA	prahrushyathi	are very joyful;
11.36 sthAnE hrushIkESa thava prakIrthyA	anurajyathE cha	revel in that;
11.36 sthAnE hrushIkESa thava prakIrthyA	rakshAmsi	demoniac
11.36 sthAnE hrushIkESa thava prakIrthyA	bhIthAni	being fearful
11.36 sthAnE hrushIkESa thava prakIrthyA	dhiSa: dhravanthi	fleeing in all directions
11.36 sthAnE hrushIkESa thava prakIrthyA	sarvE sidhdha sanghA	the groups of sidhdhas (mystics)
11.36 sthAnE hrushIkESa thava prakIrthyA	namasyanthi cha	saluting you
11.36 sthAnE hrushIkESa thava prakIrthyA	sthAnE	(all of these) are very fitting [to your glory]
11.36.5 kasmAchcha thE na namEran mahAthman	mahAthman	Oh great lord!
11.36.5 kasmAchcha thE na namEran mahAthman	garIyasE	being big
11.36.5 kasmAchcha thE na namEran mahAthman	brahmaNa: api AdhikarthrE	being the cause even to brahmA in all manners
11.36.5 kasmAchcha thE na namEran mahAthman	thE	to you
11.36.5 kasmAchcha thE na namEran mahAthman	kasmAth cha na namEran	how could they not bow?
11.37 and 11.37.5 anantha dEvESa jagannivAsa	anantha	Oh one who is not bound by three aspects (place, time and entity)!
11.37 and 11.37.5 anantha dEvESa jagannivAsa	dhEvESa	Oh lord of dhEvas!
11.37 and 11.37.5 anantha dEvESa jagannivAsa	jagan nivAsa!	Oh omnipresent lord!
11.37 and 11.37.5 anantha dEvESa jagannivAsa	asath	primordial matter which is in unmanifested state, without name and form
11.37 and 11.37.5 anantha dEvESa jagannivAsa	sath	primordial matter which is in manifested state, with name and form
11.37 and 11.37.5 anantha dEvESa jagannivAsa	aksharam	the bound souls (who are attached to this primordial matter)
11.37 and 11.37.5 anantha dEvESa jagannivAsa	yath that param	the liberated souls (who are greater than all these)
11.37 and 11.37.5 anantha dEvESa jagannivAsa	thvam	you alone
11.37 and 11.37.5 anantha dEvESa jagannivAsa	(thus)
11.37 and 11.37.5 anantha dEvESa jagannivAsa	thvam	you
11.37 and 11.37.5 anantha dEvESa jagannivAsa	Adhi dhEva	being the original lord
11.37 and 11.37.5 anantha dEvESa jagannivAsa	purANa purusha	the ancient lord
11.37 and 11.37.5 anantha dEvESa jagannivAsa	asya viSvasya	for this world
11.37 and 11.37.5 anantha dEvESa jagannivAsa	param nidhAnam	the great resting place
11.37 and 11.37.5 anantha dEvESa jagannivAsa	thvam	you alone
11.38 vEththA-si vEdhyam cha param cha dhAma	anantha rUpa	Oh one with limitless forms!
11.38 vEththA-si vEdhyam cha param cha dhAma	vEththA asi	you are the knower (in all of the world)
11.38 vEththA-si vEdhyam cha param cha dhAma	vEdhyam cha asi	you are the knowable [that which is to be known]
11.38 vEththA-si vEdhyam cha param cha dhAma	param cha dhAma asi	you are the great paramapadham (spiritual realm)
11.38 vEththA-si vEdhyam cha param cha dhAma	viSvam	all this world
11.38 vEththA-si vEdhyam cha param cha dhAma	thvayA thatham	pervaded by you
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	prapithAmaha: thvam	you are the father of brahmA, the grandsire
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	vAyu:	as vAyu (deity for air)
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	yama:	as yama (deity for dharma)
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	agni:	as agni (deity for fire)
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	varuNa:	as varuNa (deity for water)
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	SaSAnka:	as chandhra (the deity for moon)
11.38.5 vAyur yamOgnir varuNa: SaSAnka:	prajApathi: cha	as prajApathis (progenitors) and their father brahmA
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	sarva!	Oh one who is everything!
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	thE	to you
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	sahasra kruthva	thousands of times
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	namO nama: asthu	let my obeisances belong
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	thE	for you
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	punaS cha	again
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	bhUya api:	and again
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	namO nama: (asthu)	let my obeisances belong
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	thE purasthAth	in front of you
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	nama: (asthu)	let my obeisances belong
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	atha: prushtAth	behind you
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	nama: (asthu)	let my obeisances belong
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	sarvatha: Eva	in all sides at all times
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva:	nama: (asthu)	let my obeisances belong
11.40 ananthavIryAmithavikramas thvam	anantha vIrya	Oh one who is having infinite energy!
11.40 ananthavIryAmithavikramas thvam	you who are having immeasurable prowess
11.40 ananthavIryAmithavikramas thvam	sarvam	all entities other than yourself
11.40 ananthavIryAmithavikramas thvam	samApnOshi	pervaded (as antharAthmA)
11.40 ananthavIryAmithavikramas thvam	thatha:	hence
11.40 ananthavIryAmithavikramas thvam	sarva: asi	you are called by the names of all those entities
11.41 sakhEthi mathvA prasabham yadhuktham	thava	your
11.41 sakhEthi mathvA prasabham yadhuktham	imam mahimAnAm	this greatness
11.41 sakhEthi mathvA prasabham yadhuktham	ajAnathA mayA	by me who was ignorant of
11.41 sakhEthi mathvA prasabham yadhuktham	pramAdhAth	by bewilderment
11.41 sakhEthi mathvA prasabham yadhuktham	praNayEna vApi	or by friendship for long time
11.41 sakhEthi mathvA prasabham yadhuktham	sakhA ithi mathvA	considering you to be my friend
11.41 sakhEthi mathvA prasabham yadhuktham	hE krishNa!	Oh krishNa!
11.41 sakhEthi mathvA prasabham yadhuktham	hE yAdhava!	Oh yAdhava!
11.41 sakhEthi mathvA prasabham yadhuktham	hE sakhE!	Oh friend!
11.41 sakhEthi mathvA prasabham yadhuktham	ithi	saying so
11.41 sakhEthi mathvA prasabham yadhuktham	prasabham yath utktham	the inappropriate words said without respect towards you
11.42 yachchAvahAsArtham asathkruthOsi	achyutha!	Oh one who does not abandon the devotees!
11.42 yachchAvahAsArtham asathkruthOsi	apahAsArtham	as teasing
11.42 yachchAvahAsArtham asathkruthOsi	yath cha asathkruthO-si	whatever way you have been insulted by me
11.42 yachchAvahAsArtham asathkruthOsi	vihAra SayyAsana bhOjanEshu	while playing, reclining, sitting, eating and being together with you
11.42 yachchAvahAsArtham asathkruthOsi	athavA EkOpi	or while I was being alone
11.42 yachchAvahAsArtham asathkruthOsi	thath samaksham	or in front of others
11.42 yachchAvahAsArtham asathkruthOsi	yath asathkruthO-si	whatever way you have been insulted by me
11.42 yachchAvahAsArtham asathkruthOsi	thath	all of those
11.42 yachchAvahAsArtham asathkruthOsi	aham	I
11.42 yachchAvahAsArtham asathkruthOsi	apramEyam thvAm	immeasurable you
11.42 yachchAvahAsArtham asathkruthOsi	kshAmayE	request to pardon me.
11.43 pithA-si lOkasya charAcharasya	aprathima prabhAva	Oh one with incomparable greatness!
11.43 pithA-si lOkasya charAcharasya	thvam	you
11.43 pithA-si lOkasya charAcharasya	asya charAcharasya lOkasya	for this world which has movable and immovable entities
11.43 pithA-si lOkasya charAcharasya	pithA asi	are the father
11.43 pithA-si lOkasya charAcharasya	(thus)
11.43 pithA-si lOkasya charAcharasya	(asya	for this world)
11.43 pithA-si lOkasya charAcharasya	pUjya: cha	you are venerable
11.43 pithA-si lOkasya charAcharasya	garIyAn guru: cha	you are the revered teacher (who is more revered than one-s father)
11.43 pithA-si lOkasya charAcharasya	lOkathrayE api	in the three worlds
11.43 pithA-si lOkasya charAcharasya	thvath sama: anya: na asthi	there is none equal to you (in your qualities such as mercyc et)
11.43 pithA-si lOkasya charAcharasya	abhyadhika: kutha:	how can there be a person who is greater than you?
11.44 thasmAth praNamya praNidhAya kAyam	thasmAth	due to previously mentioned reasons
11.44 thasmAth praNamya praNidhAya kAyam	ISam	one who controls everyone
11.44 thasmAth praNamya praNidhAya kAyam	Idyam	one who is to be venerated by everyone
11.44 thasmAth praNamya praNidhAya kAyam	thvAm	you
11.44 thasmAth praNamya praNidhAya kAyam	aham	I
11.44 thasmAth praNamya praNidhAya kAyam	praNamya	bow unto
11.44 thasmAth praNamya praNidhAya kAyam	kAyam praNidhAya	with my body bent
11.44 thasmAth praNamya praNidhAya kAyam	prasAdhayE	pray for your grace.
11.44 thasmAth praNamya praNidhAya kAyam	dhEva	Oh lord!
11.44 thasmAth praNamya praNidhAya kAyam	pithA puthrasya iva	as a father dealing with his son-s mistakes
11.44 thasmAth praNamya praNidhAya kAyam	sakhA sakhyu: iva	as a friend dealing with his friend-s mistakes
11.44 thasmAth praNamya praNidhAya kAyam	priya:	you who are dear to me
11.44 thasmAth praNamya praNidhAya kAyam	priyAya	mistakes of mine, who is dear to you
11.44 thasmAth praNamya praNidhAya kAyam	sOdum arhasi	mercifully forgive them
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	dhEva!	Oh most merciful!
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	dhEvESa	Oh lord of dhEvas (such as brahmA et al)!
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	jagan nivAsa	Oh the refuge for the whole world!
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	adhrushta pUrvam	the amazing form which has never been seen before
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	dhrushtvA	having seen
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	hrushitha asmi	I have become blissful
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	bhayEna	is frightened (as a result of seeing such fierce form)
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	mE mana:	my heart
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	pravyathitham cha	has become troubled too
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	(thus)
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	thath rUpam Eva	your merciful form (which was seen before your assuming the universal form)
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	mE dharSaya	please show to me
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA	prasIdha	bless me
11.46 kirItinam gadhinam chakrahastham	sahasrabAhO!	Oh one with unlimited arms!
11.46 kirItinam gadhinam chakrahastham	viSvamUrthE!	Oh one who has the whole universe as your body!
11.46 kirItinam gadhinam chakrahastham	thathA Eva	as before
11.46 kirItinam gadhinam chakrahastham	kirItinam	wearing one crown
11.46 kirItinam gadhinam chakrahastham	gadhinam	holding a mace
11.46 kirItinam gadhinam chakrahastham	chakrahastham	as holding the chakra (disc) in your hand
11.46 kirItinam gadhinam chakrahastham	thvAm	you
11.46 kirItinam gadhinam chakrahastham	aham	I
11.46 kirItinam gadhinam chakrahastham	dhrashtum ichchAmi	desire to see
11.46 kirItinam gadhinam chakrahastham	thEna Eva	as before
11.46 kirItinam gadhinam chakrahastham	chathurbhujEna rUpENa	having a divine form with four divine hands
11.46 kirItinam gadhinam chakrahastham	bhava	please assume
11.47 mayA prasannEna thavArjunEdham	SrI bhagavAn uvAcha	bhagavAn said
11.47 mayA prasannEna thavArjunEdham	arjuna	Oh arjuna!
11.47 mayA prasannEna thavArjunEdham	thEjOmayam	being a bundle of radiance
11.47 mayA prasannEna thavArjunEdham	viSvam	pervading the whole world
11.47 mayA prasannEna thavArjunEdham	anantham	endless
11.47 mayA prasannEna thavArjunEdham	Adhyam	being the origin of everything (other than me)
11.47 mayA prasannEna thavArjunEdham	thvadhanyEna	anyone other than you
11.47 mayA prasannEna thavArjunEdham	na dhrustha pUrvam	not seen by
11.47 mayA prasannEna thavArjunEdham	yath idham mE param rUpam (thatha)	this superior universal form of mine
11.47 mayA prasannEna thavArjunEdham	Athma yOgAth	by my sathyasankalpa (ability to fulfil all vows)
11.47 mayA prasannEna thavArjunEdham	prasannEna mayA	by me who is pleased
11.47 mayA prasannEna thavArjunEdham	thava	to you who is my dear devotee
11.47 mayA prasannEna thavArjunEdham	dharSitham	was revealed
11.48 na vEdhayagyAdhyayanair na dhAnair	kuru pravIra	Oh great warrior of kuru clan!
11.48 na vEdhayagyAdhyayanair na dhAnair	Evam rUpa: aham	I who am having this form
11.48 na vEdhayagyAdhyayanair na dhAnair	nrulOkE	in this world
11.48 na vEdhayagyAdhyayanair na dhAnair	thvath anyEna	other than you (who are devoted to me)
11.48 na vEdhayagyAdhyayanair na dhAnair	vEdha yagya adhyayanai:	(without devotion) by just reciting vEdham, hearing vEdham, performing yagya or by learning vEdham
11.48 na vEdhayagyAdhyayanair na dhAnair	dhrashtum na Sakya:	cannot be seen.
11.48 na vEdhayagyAdhyayanair na dhAnair	dhAnai: cha dhrashtum na Sakya	Cannot be seen by engaging in charities too.
11.48 na vEdhayagyAdhyayanair na dhAnair	kriyAbhi: cha dharshtum na Sakya:	Cannot be seen by engaging in fire rituals too.
11.48 na vEdhayagyAdhyayanair na dhAnair	ugrai: thapObhi: cha dhrashtum na Sakya:	Cannot be seen by engaging in fierce penances too.
11.49 mA thE vyathA mA cha vimUdabhAvO	mama	my
11.49 mA thE vyathA mA cha vimUdabhAvO	Idhruk	such
11.49 mA thE vyathA mA cha vimUdabhAvO	idham ghOram rUpam	this terrible form
11.49 mA thE vyathA mA cha vimUdabhAvO	dhrushtvA	having seen
11.49 mA thE vyathA mA cha vimUdabhAvO	thE	for you
11.49 mA thE vyathA mA cha vimUdabhAvO	vyathA	anguish
11.49 mA thE vyathA mA cha vimUdabhAvO	mA (bhUtha)	be rid
11.49 mA thE vyathA mA cha vimUdabhAvO	vimUda bhAva: cha	perplexity
11.49 mA thE vyathA mA cha vimUdabhAvO	mA (bhUtha)	be rid
11.49 mA thE vyathA mA cha vimUdabhAvO	vyapEthabhI:	being relieved of fear
11.49 mA thE vyathA mA cha vimUdabhAvO	prItha manA:	with pleased heart
11.49 mA thE vyathA mA cha vimUdabhAvO	thvam	you
11.49 mA thE vyathA mA cha vimUdabhAvO	thath Eva mE idham rUpam	this form which you are used to
11.49 mA thE vyathA mA cha vimUdabhAvO	puna: prapaSya	again see
11.50 ithyarjunam vAsudhEvas thathOkthvA	sanjaya uvAcha	sanjaya said
11.50 ithyarjunam vAsudhEvas thathOkthvA	ithi	in this manner
11.50 ithyarjunam vAsudhEvas thathOkthvA	arjunam	towards arjuna
11.50 ithyarjunam vAsudhEvas thathOkthvA	vAsudhEva:	krishNa
11.50 ithyarjunam vAsudhEvas thathOkthvA	thathA ukthvA	as explained previously
11.50 ithyarjunam vAsudhEvas thathOkthvA	svakam rUpam	his nectar like four-shouldered divine form
11.50 ithyarjunam vAsudhEvas thathOkthvA	bhUya: dharSayAm Asa	manifested again.
11.50 ithyarjunam vAsudhEvas thathOkthvA	bhItham Enam	arjuna, the frightened one (having seen the viSvarUpam)
11.50 ithyarjunam vAsudhEvas thathOkthvA	mahAthmA	krishNa who is sathya sankalpa (one who fulfills all his vows)
11.50 ithyarjunam vAsudhEvas thathOkthvA	puna: saumya vapu bhUthvA	again appeared with beautiful divine form
11.50 ithyarjunam vAsudhEvas thathOkthvA	ASavAsayam Asa cha	also consoled him.
11.51 dhrushtvEdham mAnusham rUpam	arjuna uvAcha	arjuna said
11.51 dhrushtvEdham mAnusham rUpam	janArdhana	Oh janArdhana!
11.51 dhrushtvEdham mAnusham rUpam	idham thava saumyam mAnusham rUpam	your this beautiful human form
11.51 dhrushtvEdham mAnusham rUpam	dhrusthvA	having seen
11.51 dhrushtvEdham mAnusham rUpam	idhAnIm	now
11.51 dhrushtvEdham mAnusham rUpam	sachEthA:	having my heart regain its composure
11.51 dhrushtvEd ham mAnusham rUpam	samvruththa: asmi	have become satisfied.
11.51 dhrushtvEdham mAnusham rUpam	prakruthim gatha: asmi	I have also regained my composure.
11.52 sudhurdharSam idham rUpam	SrI bhagavAn uvAcha	SrI bhagavAn said
11.52 sudhurdharSam idham rUpam	mama idham yath rUpam	this form of mine which
11.52 sudhurdharSam idham rUpam	dhrushtvAn asi	you have seen
11.52 sudhurdharSam idham rUpam	(thath) sudhrurdharSam	very difficult to see for anyone
11.52 sudhurdharSam idham rUpam	asya rUpasya	this form
11.52 sudhurdharSam idham rUpam	dhEvA api	even dhEvas (celestial beings)
11.52 sudhurdharSam idham rUpam	nithyam	always
11.52 sudhurdharSam idham rUpam	dharSana kAnkshiNa:	are desiring to see
11.53 nAham vEdhair na thapasA	mAm yathA dhrushtavAn asi	How you have seen me
11.53 nAham vEdhair na thapasA	Evam vidha	in that manner
11.53 nAham vEdhair na thapasA	aham	I
11.53 nAham vEdhair na thapasA	vEdhai: dhrashtum na Sakya:	cannot be seen through vEdham
11.53 nAham vEdhair na thapasA	thapasA dhrashtum na Sakya:	cannot be seen through penance
11.53 nAham vEdhair na thapasA	dhAnam dhrashtum na Sakya:	cannot be seen through charity
11.53 nAham vEdhair na thapasA	ijyayA dhrashtum na Sakya:	cannot be seen through fire sacrifices
11.54 bhakthyA thvananyayA Sakya	paranthapa! arjuna!	Oh arjuna who torments the enemies!
11.54 bhakthyA thvananyayA Sakya	aham	I
11.54 bhakthyA thvananyayA Sakya	ananyayA bhakthyA thu	only by svayam prayOjana bhakthi (selfless exclusive bhakthi)
11.54 bhakthyA thvananyayA Sakya	Evam vidha:	in this manner
11.54 bhakthyA thvananyayA Sakya	thathvEna	truly
11.54 bhakthyA thvananyayA Sakya	gyAthum	to know (through SAsthram)
11.54 bhakthyA thvananyayA Sakya	dhrashtum cha	to see
11.54 bhakthyA thvananyayA Sakya	pravEshtum cha	to attain
11.54 bhakthyA thvananyayA Sakya	Sakya:	possible
11.55 mathkarmakrun mathparamO	pANdava!	Oh son of pANdu!
11.55 mathkarmakrun mathparamO	math karma kruth	engaging in karma as part of worshipping me
11.55 mathkarmakrun mathparamO	math parama:	having me as the ultimate goal for his actions
11.55 mathkarmakrun mathparamO	math bhaktha:	due to having exclusive devotion towards me without which he cannot sustain and hence engaging in actions having me as the goal
11.55 mathkarmakrun mathparamO	sanga varjitha:	having given up other results/benefits
11.55 mathkarmakrun mathparamO	sarva bhUthEshu nirvaira: ya:	one who is not inimical towards any creature
11.55 mathkarmakrun mathparamO	sa:	he
11.55 mathkarmakrun mathparamO	mAmEthi	attains me truly
12.1 Evam sathathayukthA yE	arjuna uvAcha	arjuna asked
12.1 Evam sathathayukthA yE	Evam	as explained in previous SlOkam
12.1 Evam sathathayukthA yE	sathatha yukthA:	desiring to be together with you always
12.1 Evam sathathayukthA yE	yE bhakthA:	those devotees
12.1 Evam sathathayukthA yE	thvAm	you
12.1 Evam sathathayukthA yE	paryupAsathE	worship perfectly
12.1 Evam sathathayukthA yE	yE chApi	those
12.1 Evam sathathayukthA yE	avyaktham	inconceivable by the sensory organs
12.1 Evam sathathayukthA yE	aksharam	(who worship) the jIvAthmA (self)
12.1 Evam sathathayukthA yE	thEshAm	among these two
12.1 Evam sathathayukthA yE	kE	who
12.1 Evam sathathayukthA yE	yOga v iththamA:	will attain their goal quickly?
12.2 mayyAveSya manO yE mAm	SrI bhagavAn uvAcha	bhagavAn spoke
12.2 mayyAveSya manO yE mAm	mana:	their heart
12.2 mayyAveSya manO yE mAm	mayi	in me
12.2 mayyAveSya manO yE mAm	AvESya	placing
12.2 mayyAveSya manO yE mAm	parayA SradhdhayA upEthA:	with great faith
12.2 mayyAveSya manO yE mAm	nithya yukthA:	desiring to be with me always
12.2 mayyAveSya manO yE mAm	yE mAm upAsathE	who worship me (as the goal)
12.2 mayyAveSya manO yE mAm	thE	they
12.2 mayyAveSya manO yE mAm	mE yukthathamA mathA:	are considered by me as the best yOgis
12.3 yE thvaksharam anirdhESyam	anirdhESyam	indefinable (due to being different from body, and cannot be said as dhEva, manushya etc)
12.3 yE thvaksharam anirdhESyam	avyaktham	indiscernible (due not being seen by sensory organs such as eyes)
12.3 yE thvaksharam anirdhESyam	sarvathragam	while being present in all bodies
12.3 yE thvaksharam anirdhESyam	achinthyam cha	inconceivable
12.3 yE thvaksharam anirdhESyam	kUtastham	being common for all bodies
12.3 yE thvaksharam anirdhESyam	achalam	never slipping from its true nature
12.3 yE thvaksharam anirdhESyam	dhruvam	eternal
12.3 yE thvaksharam anirdhESyam	aksharam (tham)	that jIvAthmA
12.4 sanniyamyEndhriyagrAmam	indhriya grAmam sanniyamya	restraining the sensory organs such as eyes, from engaging in their activities
12.4 sanniyamyEndhriyagrAmam	sarvathra samabudhdhaya:	having equal mind considering the AthmAs in all bodies are similar (by their gyAnam)
12.4 sanniyamyEndhriyagrAmam	sarva bhUtha hithE rathA:	not thinking ill of any being
12.4 sanniyamyEndhriyagrAmam	[yE thu paryupAsathE	those who worship as the goal]
12.4 sanniyamyEndhriyagrAmam	thE	they too
12.4 sanniyamyEndhriyagrAmam	mAm prApnuvanthi Eva	attain the state of mukthAthmA (liberated soul) which has the same knowledgeable nature as I
12.5 klESOdhikatharas thEshAm	avykthAsaktha chEthasAm thEshAm	those kaivalya nishtas who are engaged in [pursuing] jIvAthma svarUpam (the true self)
12.5 klESOdhikatharas thEshAm	klESa:	difficulties
12.5 klESOdhikatharas thEshAm	adhikathara:	more than those of gyAnis
12.5 klESOdhikatharas thEshAm	avyakthA gathi:	the state of mind to engage in AthmA
12.5 klESOdhikatharas thEshAm	dhEhavadhbhi:	those who are attached to their bodies
12.5 klESOdhikatharas thEshAm	dhu:kham avApyathE hi	isn-t it attained through great struggles?
12.6 yE thu sarvANi karmANi	[pArtha	Oh arjuna!]
12.6 yE thu sarvANi karmANi	yE thu	but those
12.6 yE thu sarvANi karmANi	sarvANi karmANi	all activities (such as eating, engaging in fire rituals etc)
12.6 yE thu sarvANi karmANi	mayi sanyasya	offering to me
12.6 yE thu sarvANi karmANi	math parA:	having me as the goal
12.6 yE thu sarvANi karmANi	ananyEna yOgEna Eva	by yOga which does not seek any other goal
12.6 yE thu sarvANi karmANi	mAm dhyAyantha upAsathE	worshipping me through meditation, prayers etc
12.7 thEshAm aham samudhdharthA	mayi AvESitha chEthasAm thEshAm	for those who have their hearts focussed in me
12.7 thEshAm aham samudhdharthA	aham	I
12.7 thEshAm aham samudhdharthA	mruthyu samsAra sAgarAth	(due to being a hurdle in attaining me) from this material world which is an ocean of nescience and which leads to destruction of self
12.7 thEshAm aham samudhdharthA	nachirAth	soon
12.7 thEshAm aham samudhdharthA	samudhdharthA bhavAmi	be the good saviour
12.8 mayyEva mana Adhathsva	(Due to this reason, which was explained previously)
12.8 mayyEva mana Adhathsva	mayi Eva	in me only
12.8 mayyEva mana Adhathsva	mana Adhathsva	place your heart/mind
12.8 mayyEva mana Adhathsva	mayi	in me
12.8 mayyEva mana Adhathsva	budhdhim nivESaya	have firm faith (as the ultimate goal)
12.8 mayyEva mana Adhathsva	atha Urdhvam Eva	on accepting/following this principle
12.8 mayyEva mana Adhathsva	mayi Eva nivasishyasi	you will live in me
12.8 mayyEva mana Adhathsva	na samSaya:	there is no doubt
12.9 atha chiththam samAdhAthum	dhananjaya	Oh arjuna!
12.9 atha chiththam samAdhAthum	mayi	in me
12.9 atha chiththam samAdhAthum	atha sthiram chiththam samAdhAthum na SaknOshi	if unable to place your mind firmly
12.9 atha chiththam samAdhAthum	thatha:	due to that reason
12.9 atha chiththam samAdhAthum	abhyAsa yOgEna	by training your thoughts (in me who is having auspicious qualities) with great devotion (the heart/mind will become fixed in me)
12.9 atha chiththam samAdhAthum	mAm Apthum ichcha	you will desire to attain me
12.10 abhyAsEpyasamarthOsi	abhyAsE api asamartha asi	if you lack the ability to train your mind in me
12.10 abhyAsEpyasamarthOsi	math karma parama: bhava	engage with great devotion in my deeds;
12.10 abhyAsEpyasamarthOsi	madhartham karmANi kurvan api	by engaging in my deeds in this manner
12.10 abhyAsEpyasamarthOsi	sidhdhim avApsyasi	you will reach me (soon through abhyAsa yOga (constant practice) by developing firm attachment in your heart towards me).
12.11 athaithadhapyaSakthOsi	atha	now
12.11 athaithadhapyaSakthOsi	math yOgam ASritha:	pursuing bhakthi yOgam towards me
12.11 athaithadhapyaSakthOsi	Ethath api karthum aSaktha: asi	if unable to perform this activity (which is the beginning stage of bhakthi yOgam)
12.11 athaithadhapyaSakthOsi	thatha:	then
12.11 athaithadhapyaSakthOsi	yathAthmavAn	having controlled the mind (through karma yOgam)
12.11 athaithadhapyaSakthOsi	sarva karma pala thyAgam kuru	give up the fruits of all activities (as part of being engaged in gyAna yOgam which will instill parabhakthi (full attachment to bhagavAn))
12.12 SrEyO hi gyAnam abhyAsAj	abhyAsAth	better than devotion towards bhagavAn (without true love)
12.12 SrEyO hi gyAnam abhyAsAj	gyAnam	the knowledge which facilitates direct vision (which is the means for such devotional practice)
12.12 SrEyO hi gyAnam abhyAsAj	SrEya: hi	isn-t it better?
12.12 SrEyO hi gyAnam abhyAsAj	gyAnAth	better than the (incomplete) self-realisation
12.12 SrEyO hi gyAnam abhyAsAj	dhyAnam	meditation upon the self (which is means for self-realisation)
12.12 SrEyO hi gyAnam abhyAsAj	viSishyathE (hi)	isn-t it better?
12.12 SrEyO hi gyAnam abhyAsAj	dhyAnAth	better than (incomplete) meditation
12.12 SrEyO hi gyAnam abhyAsAj	karma pala thyAga:	karma (activities) performed giving up the fruit (which is the means for such meditation)
12.12 SrEyO hi gyAnam abhyAsAj	(viSishyathE (hi)	isn-t it better?)
12.12 SrEyO hi gyAnam abhyAsAj	thyAgAth	from engaging in karma yOga giving up the fruits
12.12 SrEyO hi gyAnam abhyAsAj	anantharam	subsequently
12.12 SrEyO hi gyAnam abhyAsAj	SAnthi:	peace of mind (occurs)
12.13 adhvEshtA sarvabhUthAnAm	sarva bhUthAnAm adhvEshtA	not hating any creature
12.13 adhvEshtA sarvabhUthAnAm	maithra	being friendly towards all creatures
12.13 adhvEshtA sarvabhUthAnAm	karuNa Eva cha	showing mercy towards them (when they suffer)
12.13 adhvEshtA sarvabhUthAnAm	nirmama	being free from possessiveness
12.13 adhvEshtA sarvabhUthAnAm	nirahankAra:	being free from ego
12.13 adhvEshtA sarvabhUthAnAm	sama dhu:kha sukha	seeing joy and sorrow equally
12.13 adhvEshtA sarvabhUthAnAm	kshamI	patient
12.14 santhushta: sathatham yOgI	&nbsp ;santhushta:	being content
12.14 santhushta: sathatham yOgI	sathatham yOgI	one who meditates upon self always
12.14 santhushta: sathatham yOgI	yathAthmA	having a controlled-mind
12.14 santhushta: sathatham yOgI	dhruda niSchaya:	having firm knowledge/faith (in what is explained in SAsthram)
12.14 santhushta: sathatham yOgI	mayi arpithO manO budhdhi:	having a heart which is focussed on me and conviction
12.14 santhushta: sathatham yOgI	ya: madh bhaktha:	one who loves me (by engaging in karma yOgam)
12.14 santhushta: sathatham yOgI	sa:	he
12.14 santhushta: sathatham yOgI	mE	to me
12.14 santhushta: sathatham yOgI	priya:	dear
12.15 yasmAn nOdhvijathE lOkO	yasmAth	For that karma yOga nishta (practitioner of karma yOga)
12.15 yasmAn nOdhvijathE lOkO	lOka:	this world
12.15 yasmAn nOdhvijathE lOkO	na udhvijathE	not trembling out of fear
12.15 yasmAn nOdhvijathE lOkO	ya:	he
12.15 yasmAn nOdhvijathE lOkO	lOkAth	towards this world
12.15 yasmAn nOdhvijathE lOkO	na udhvijathE	does not fear
12.15 yasmAn nOdhvijathE lOkO	ya:	he
12.15 yasmAn nOdhvijathE lOkO	harshAmarsha bhaya udhvEgai: muktha:	one who is free from joy, sorrow, fear and dread
12.15 yasmAn nOdhvijathE lOkO	sa: cha	he too
12.15 yasmAn nOdhvijathE lOkO	mE	for me
12.15 yasmAn nOdhvijathE lOkO	priya	dear
12.16 anapEksha: Suchir dhaksha	anapEksha:	not desiring anything other than AthmA
12.16 anapEksha: Suchir dhaksha	Suchi:	having AhAra Sudhdhi (purity in food consumption)
12.16 anapEksha: Suchir dhaksha	dhaksha:	being an expert (in performing the activities ordained in SAsthram)
12.16 anapEksha: Suchir dhaksha	udhAsIna:	being indifferent (towards other matters)
12.16 anapEksha: Suchir dhaksha	gathavyatha:	not being affected by sorrow (which arise out of engaging in activities ordained in SAsthram)
12.16 anapEksha: Suchir dhaksha	sarvArambha parithyAgI	does not begin engaging in activities (which are not ordained in SAsthram)
12.16 anapEksha: Suchir dhaksha	ya:	that karma yOga nishta (practitioner of karma yOga)
12.16 anapEksha: Suchir dhaksha	math bhaktha:	who is affectionate towards me
12.16 anapEksha: Suchir dhaksha	sa:	he
12.16 anapEksha: Suchir dhaksha	mE priya:	is dear to me
12.17 yO na hrushyathi na dhvEshti	ya: na hrushyathi	that karma yOga nishta (karma yOga practitioner) who does not become joyful (on seeing pleasant aspects)
12.17 yO na hrushyathi na dhvEshti	na dhvEshti	who does not hate (unpleasant aspects)
12.17 yO na hrushyathi na dhvEshti	na SOchathi	does not worry (when losing pleasant aspects)
12.17 yO na hrushyathi na dhvEshti	na kAnkshathi	does not desire (to acquire new pleasant aspects)
12.17 yO na hrushyathi na dhvEshti	ya:	who
12.17 yO na hrushyathi na dhvEshti	SubhASubha: parithyAgi	giving up puNya (virtuous) and pApa (sinful) karmas (actions)
12.17 yO na hrushyathi na dhvEshti	bhakthimAn	being devoted to me
12.17 yO na hrushyathi na dhvEshti	sa:	he
12.17 yO na hrushyathi na dhvEshti	mE priya:	is dear to me
12.18 sama: Sathrau cha mithrE cha	Sathrau cha mithrE cha sama:	being equal towards the foe (who is nearby) and friend
12.18 sama: Sathrau cha mithrE cha	thathA	in the same manner
12.18 sama: Sathrau cha mithrE cha	mAnavamAnayO: (sama:)	being equal towards glory and shame
12.18 sama: Sathrau cha mithrE cha	SIthOshNa sukha dhu:khEshu sama:	being equal towards heat and cold, pleasure and pain
12.18 sama: Sathrau cha mithrE cha	(the reason for such attitude being)
12.18 sama: Sathrau cha mithrE cha	sanga vivarjitha:	being detached from everything
12.19 thulyanindhAsthuthir maunI	thulya nindhA sthuthi:	being equal towards praise and blame
12.19 thulyanindhAsthuthir maunI	maunI	being silent (while others praise or blame him)
12.19 thulyanindhAsthuthir maunI	yEna kEnachith santhushta:	being satisfied with anything which he gets, even if that is insignificant
12.19 thulyanindhAsthuthir maunI	anikEtha:	being detached from home etc
12.19 thulyanindhAsthuthir maunI	sthiramathi:	having firm mind in AthmA
12.19 thulyanindhAsthuthir maunI	bhakthimAn nara	the man who is devoted to me
12.19 thulyanindhAsthuthir maunI	mE priya:	is dear to me
12.20 yE thu dharmyAmrutham idham	yE thu	those who
12.20 yE thu dharmyAmrutham idham	dharmyAmrutham idham	this bhakthi yOgam which is the prApakam (means) and prApyam (goal)
12.20 yE thu dharmyAmrutham idham	yathOktham	as explained in the second SlOkam of this chapter
12.20 yE thu dharmyAmrutham idham	paryupAsathE	practice well
12.20 yE thu dharmyAmrutham idham	SradhdhadhAnA	being faithful
12.20 yE thu dharmyAmrutham idham	mathparamA	desiring to be united with me always
12.20 yE thu dharmyAmrutham idham	thE bhakthA:	those devotees
12.20 yE thu dharmyAmrutham idham	mE	to me
12.20 yE thu dharmyAmrutham idham	athIva priyA	very dear
13.1 idham SarIram kaunthEya	SrI bhagavAn uvAcha	SrI bhagavAn spoke
13.1 idham SarIram kaunthEya	kaunthEya	Oh arjuna!
13.1 idham SarIram kaunthEya	idham SarIram	this body
13.1 idham SarIram kaunthEya	kshEthram ithi	as field (for AthmA-s enjoyment)
13.1 idham SarIram kaunthEya	abhidhIyathE	said.
13.1 idham SarIram kaunthEya	Ethathya vEththi	One who knows this body
13.1 idham SarIram kaunthEya	tham	him
13.1 idham SarIram kaunthEya	thadhvidha:	Athma gyAnis (those who are knowledgeable about the soul)
13.1 idham SarIram kaunthEya	kshEthragya: ithi prAhu:	call him kshEthragya: (knower of the field).
13.2 kshEthragyam chApi mAm vidhdhi	bhAratha	Oh descendant of bharatha clan!
13.2 kshEthragyam chApi mAm vidhdhi	sarva kshEthrEshu	in all bodies (such as celestial, human etc)
13.2 kshEthragyam chApi mAm vidhdhi	kshEthragyam cha api	(as the body which is known as kshEthra) the AthmA which is known as kshEthragya too
13.2 kshEthragyam chApi mAm vidhdhi	mAm vidhdhi	know as having me as the antharyAmi
13.2 kshEthragyam chApi mAm vidhdhi	kshEthra kshEthragyO: yath gyAnam	this knowledge which explains -the body and soul are different from each other, and both have me as their antharAthmA-
13.2 kshEthragyam chApi mAm vidhdhi	thath	that knowledge
13.2 kshEthragyam chApi mAm vidhdhi	gyAnam	knowledge (which is acceptable)
13.2 kshEthragyam chApi mAm vidhdhi	mama matham	this is my conclusion.
13.3 thath kshEthram yachcha yAdhruk cha	thath kshEthram	the body which is highlighted as kshEthram in the previous two SlOkams
13.3 thath kshEthram yachcha yAdhruk cha	yath cha	what material it is made of
13.3 thath kshEthram yachcha yAdhruk cha	yAdhruk cha	which entities reside in it
13.3 thath kshEthram yachcha yAdhruk cha	yadhvikAri	its transformations
13.3 thath kshEthram yachcha yAdhruk cha	yatha: cha	the purpose of its creation
13.3 thath kshEthram yachcha yAdhruk cha	yath	what is its true nature
13.3 thath kshEthram yachcha yAdhruk cha	sa: cha ya:	what is the true nature of the jIvAthmA, who is highlighted as kshEthragya (knower of the field) in the previous two SlOkams
13.3 thath kshEthram yachcha yAdhruk cha	yath prabhAva: cha	what are his glories
13.3 thath kshEthram yachcha yAd hruk cha	samAsEna	briefly
13.3 thath kshEthram yachcha yAdhruk cha	mE SruNu	hear from me
13.4 rishibhir bahudhA gItham	(This knowledge about kshEthra (field) and kshEthragya (knower of the field) which I am going to explain to you)
13.4 rishibhir bahudhA gItham	rishibi:	by sages (such as parASara et al)
13.4 rishibhir bahudhA gItham	bahudhA	in many ways
13.4 rishibhir bahudhA gItham	gIthAm	sung.
13.4 rishibhir bahudhA gItham	vividhai: chandhObhi:	in many vEdhams [portions of sacred texts]
13.4 rishibhir bahudhA gItham	pruthak (gItham)	(this true nature of body and soul) individually sung.
13.4 rishibhir bahudhA gItham	hEthu madhbhi:	with reasoning
13.4 rishibhir bahudhA gItham	viniSchithai:	fully firm
13.4 rishibhir bahudhA gItham	brahmasUthra padhai: cha Eva	through the sUthrams (aphorisms) in brahma sUthram too (which was mercifully authored by sage bAdharAyaNa)
13.4 rishibhir bahudhA gItham	(pruthak gItham	(this matter) individually sung.)
13.5 mahAbhUthAnyahankArO	mahA bhUthAni	the five great elements
13.5 mahAbhUthAnyahankArO	ahankAra:	bhUthAdhi (which is the cause for those elements)
13.5 mahAbhUthAnyahankArO	budhdhi:	mahAn (which is the cause for such ahankAra)
13.5 mahAbhUthAnyahankArO	avyaktham Eva cha	mUla prakruthi (primordial matter, which is the cause for mahAn)
13.5 mahAbhUthAnyahankArO	dhaSa Ekam cha indhriyANi cha	the five gyAna indhriyams (sense organs of knowledge), the five karma indhriyams (sense organs of action) and the mind which controls these sense organs – all put together 11 sense organs
13.5 mahAbhUthAnyahankArO	pancha indhriya gOcharA: cha	the five senses, viz, Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell)
13.6 ichchA dhvEsha: sukham dhu:kham	ichchA	desire
13.6 ichchA dhvEsha: sukham dhu:kham	dhvEsha:	hatred
13.6 ichchA dhvEsha: sukham dhu:kham	sukham	joy
13.6 ichchA dhvEsha: sukham dhu:kham	dhu:kham	sorrow
13.6 ichchA dhvEsha: sukham dhu:kham	chEthanA dhruthi: sangAtha:	the collection of creatures which sustain AthmA (to experience joy/sorrow and to attain pleasure and liberation)
13.6 ichchA dhvEsha: sukham dhu:kham	Ethath	all these
13.6 ichchA dhvEsha: sukham dhu:kham	savikAram	with mutations
13.6 ichchA dhvEsha: sukham dhu:kham	kshEthram	field
13.6 ichchA dhvEsha: sukham dhu:kham	samAsEna	briefly
13.6 ichchA dhvEsha: sukham dhu:kham	udhAhrutham	explained
13.7 amAnithvam adhambhithvam	amAnithvam	not disrespecting elders
13.7 amAnithvam adhambhithvam	adhambhithvam	not engaging in charity for fame
13.7 amAnithvam adhambhithvam	ahimsA	not harming anyone with the three faculties (mind, speech and actions)
13.7 amAnithvam adhambhithvam	kshAnthi:	not being mentally affected even when others cause hurt
13.7 amAnithvam adhambhithvam	Arjavam	having all three faculties (mind, speech and actions) in harmony towards others
13.7 amAnithvam adhambhithvam	AchArya upAsanam	serving the AchArya (teacher, who teaches about AthmA)
13.7 amAnithvam adhambhithvam	Saucham	purity of the three faculties (which are helpful in knowing about self and pursuing it)
13.7 amAnithvam adhambhithvam	sthairyam	being firm (in the principles explained by SAsthram)
13.7 amAnithvam adhambhithvam	Athma vinigraha:	controlling the mind (in not engaging in matters other than AthmA)
13.8 indhriyArthEshu vairAgyam	indhriyArthEshu vairAgyam	detachment towards sense objects such as Sabdham (sound) etc which are perceived through sense-organs
13.8 indhriyArthEshu vairAgyam	anahankAra: Eva cha	not considering dhEham (body) as AthmA (soul)
13.8 indhriyArthEshu vairAgyam	janma mruthyu jarA vyAdhi dhu:kha dhOsha anudharSanam	meditating upon the inferior nature of birth, death, old age, disease, suffering
13.9 asakthir anabhishvanga:	asakthi:	not having attachment (in matters other than the soul)
13.9 asakthir anabhishvanga:	puthra dhAra gruhAdhishu	towards wife, children, house etc
13.9 asakthir anabhishvanga:	anabhishvanga:	being free from attachment
13.9 asakthir anabhishvanga:	ishta anishta upapaththishu	when attaining desirable or undesirable objects
13.9 asakthir anabhishvanga:	nithyam	always
13.9 asakthir anabhishvanga:	samachiththathvam cha	being free from elation or dejection
13.10 mayi chAnanyayOgEna	mayi	in me, who is sarvESvara
13.10 mayi chAnanyayOgEna	ananya yOgEna	due to not engaging with any one else
13.10 mayi chAnanyayOgEna	avyabhichAriNI	very firm state
13.10 mayi chAnanyayOgEna	bhakthi: cha	devotion
13.10 mayi chAnanyayOgEna	viviktha dhESa sEvithvam	living in seclusion
13.10 mayi chAnanyayOgEna	jana samsadhi arathi:	not liking to be in a crowd
13.11 adhyAthmagyAnanithyathvam	adhyAthma gyAna nithyathvam	always engaging in the pursuit of knowledge about AthmA
13.11 adhyAthmagyAnanithyathvam	thathva gyAnArtha (dharSanam) chinthanam	meditation to acquire true knowledge
13.11 adhyAthmagyAnanithyathvam	Ethath	these twenty qualities (seen from 7th SlOkam up to here)
13.11 adhyAthmagyAnanithyathvam	gyAnam ithi prOktham	are said to be the means to attain Athma gyAnam
13.11 adhyAthmagyAnanithyathvam	yath atha: anyathA	everything other than these
13.11 adhyAthmagyAnanithyathvam	agyAnam	is a hurdle in acquiring knowledge about self
13.12 gyEyam yath thath pravakshyAmi	yath gyAthvA	knowing which
13.12 gyEyam yath thath pravakshyAmi	amrutham aSnuthE	attaining the imperishable state [of AthmA]
13.12 gyEyam yath thath pravakshyAmi	yath thath gyEyam	about such AthmA which is to be known
13.12 gyEyam yath thath pravakshyAmi	pravakshyAmi	I will explain you well;
13.12 gyEyam yath thath pravakshyAmi	anAdhi	beginningless (and endless)
13.12 gyEyam yath thath pravakshyAmi	math param	my subordinate/servitor
13.12 gyEyam yath thath pravakshyAmi	brahma	great
13.12 gyEyam yath thath pravakshyAmi	thath	that
13.12 gyEyam yath thath pravakshyAmi	na sath na asath uchyathE	it is not known by the word sath (AthmA in an effect state) or asath (AthmA in causal state)
13.13 sarvatha: pANipAdham thath	thath	that pure AthmA
13.13 sarvatha: pANipAdham thath	sarvatha: pANi pAdham	can perform all activities of hands and feet
13.13 sarvatha: pANipAdham thath	sarvathOkshi SirO mukham	can perform all activities of eyes, head and face
13.13 sarvatha: pANipAdham thath	sarvathaS Sruthi math	can perform all activities of ears everywhere
13.13 sarvatha: pANipAdham thath	lOkE	in the world
13.13 sarvatha: pANipAdham thath	sarvam	all entities
13.13 sarvatha: pANipAdham thath	Avruthya thishtathi	pervading
13.14 sarvEndhriyaguNAbhAsam	sarvEndhriya guNAbhAsam	it is capable of knowing all actions with the sense organs
13.14 sarvEndhriyaguNAbhAsam	sarvEndhriya vivarjitham	(in its natural state) it is capable of knowing everything even without the sense organs
13.14 sarvEndhriyaguNAbhAsam	asaktham	(naturally) not connected to different types of bodies such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant)
13.14 sarvEndhriyaguNAbhAsam	sarvabruth cha Eva	capable of assuming all types of bodies
13.14 sarvEndhriyaguNAbhAsam	nirguNam	(naturally) without the qualities such as sathva (goodness), rajas (passion) and thamas (ignorance)
13.14 sarvEndhriyaguNAbhAsam	guNa bhOkthru cha	capable of enjoying such qualities
13.15 bahir anthaS cha bhUthAnAm	bhUthAnAm bahi: antha: cha	[AthmA] is present both inside and outside the five great elements starting with bhUmi (earth)
13.15 bahir anthaS cha bhUthAnAm	acharam charam Eva cha	(naturally) unmoving, yet moving (due to being connected wi th a body)
13.15 bahir anthaS cha bhUthAnAm	sUkshmathvAth	due to being very subtle
13.15 bahir anthaS cha bhUthAnAm	thath	that AthmA
13.15 bahir anthaS cha bhUthAnAm	avigyEyam	is not known (as something different from the body though it resides in the same body);
13.15 bahir anthaS cha bhUthAnAm	thath	that AthmA
13.15 bahir anthaS cha bhUthAnAm	dhUrastham cha	though present inside one-s own body, it stands very far (for those who lack the qualities such as amAnithvam etc and who have qualities contradictory to these)
13.15 bahir anthaS cha bhUthAnAm	thath	that AthmA
13.15 bahir anthaS cha bhUthAnAm	anthikE cha	it stands very near (for those who have qualities such as amAnithvam etc)
13.16 avibhaktham cha bhUthEshu	thath	that AthmA
13.16 avibhaktham cha bhUthEshu	bhUthEshu cha	(though present) in all bodies (such as dhEva (celestial), manushya (human), thiryak (animal), sthAvara (plant))
13.16 avibhaktham cha bhUthEshu	avibhaktham	remains undivided;
13.16 avibhaktham cha bhUthEshu	(still)
13.16 avibhaktham cha bhUthEshu	vibhaktham iva cha sthitham	(for the ignorant) appears to be in divided (as dhEva etc);
13.16 avibhaktham cha bhUthEshu	bhUtha bharthru cha	as the supporter of creatures (such as dhEva etc)
13.16 avibhaktham cha bhUthEshu	grasishNu (cha)	as the devourer (of food prepared using creatures)
13.16 avibhaktham cha bhUthEshu	prabhavishNu cha	as the cause (in the form of semen, foetus etc) for changes
13.16 avibhaktham cha bhUthEshu	gyEyam	is to be known (as different from the creatures)
13.17 jyOthishAm api thath jyOthis	thath	that AthmA
13.17 jyOthishAm api thath jyOthis	jyOthishAm api	for luminous objects (like lamp, sun)
13.17 jyOthishAm api thath jyOthis	jyOthi:	being the light (to identify them);
13.17 jyOthishAm api thath jyOthis	thamasa:	primordial matter
13.17 jyOthishAm api thath jyOthis	param	different from
13.17 jyOthishAm api thath jyOthis	uchyathE	is said to be;
13.17 jyOthishAm api thath jyOthis	gyAnam gyEyam	is known to be an embodiment of knowledge;
13.17 jyOthishAm api thath jyOthis	gyAna gamyam	is attained through knowledge (as explained in previous SlOkams starting with amAnithvam -);
13.17 jyOthishAm api thath jyOthis	sarvasya	in all creatures such as humans
13.17 jyOthishAm api thath jyOthis	hrudhi	in the heart
13.17 jyOthishAm api thath jyOthis	vishtitham	resides.
13.18 ithi kshEthram thathA gyAnam	ithi	in this manner
13.18 ithi kshEthram thathA gyAnam	kshEthram	body which is known as kshEthram
13.18 ithi kshEthram thathA gyAnam	thathA gyAnam	means to acquire knowledge about AthmA
13.18 ithi kshEthram thathA gyAnam	gyEyam	the true nature of AthmA which is to be known
13.18 ithi kshEthram thathA gyAnam	samAsatha: uktham	briefly explained.
13.18 ithi kshEthram thathA gyAnam	madhbhaktha:	my devotee
13.18 ithi kshEthram thathA gyAnam	Ethath	these three
13.18 ithi kshEthram thathA gyAnam	vigyAya	knowing truly
13.18 ithi kshEthram thathA gyAnam	madhbhAvAya upapadhyathE	will become qualified to remain detached from samsAram (materialistic aspects).
13.19 prakruthim purusham chaiva	prakruthim cha	mUla prakruthi (primordial matter)
13.19 prakruthim purusham chaiva	purusham api ubhau Eva	and the jIvAthmA (soul), both
13.19 prakruthim purusham chaiva	anAdhI vidhdhi	know them to be together since time immemorial
13.19 prakruthim purusham chaiva	vikArAn cha	changes (such as liking, hatred etc which are the cause for bondage in this samsAram)
13.19 prakruthim purusham chaiva	guNAn cha Eva	and the qualities (such as amAnithvam etc which are the cause for liberation), both
13.19 prakruthim purusham chaiv a	prakruthi sambhavAn vidhdhi	know them to be born in this material realm
13.20 kAryakAraNakarthruthvE	kArya kAraNa karthruthvE	for the actions which are done by the body and eleven sense organs
13.20 kAryakAraNakarthruthvE	prakruthi:	prakruthi (which is pervaded by the jIvAthmA)
13.20 kAryakAraNakarthruthvE	hEthu:	as the cause
13.20 kAryakAraNakarthruthvE	uchyathE	is explained;
13.20 kAryakAraNakarthruthvE	purusha:	jIvAthmA
13.20 kAryakAraNakarthruthvE	sukha dhu:khAnAm bhOkthruthvE	for experiencing joys and sorrows
13.20 kAryakAraNakarthruthvE	hEthu:	as the cause (by being the abode of such experiences)
13.20 kAryakAraNakarthruthvE	uchyathE	is explained.
13.20.5 purusha: prakruthisthO hi	prakrusthistha:	being connected to matter
13.20.5 purusha: prakruthisthO hi	purusha:	jIvAthmA
13.20.5 purusha: prakruthisthO hi	prakruthijAn	caused by such connection
13.20.5 purusha: prakruthisthO hi	guNAn	joy/sorrow which are derived through guNas (qualities such as sathva, rajas and thamas)
13.20.5 purusha: prakruthisthO hi	bhunkthE hi	is he not enjoying?
13.21 kAraNam guNasangOsya	asya	for this purusha (AthmA)
13.21 kAraNam guNasangOsya	sath asath yOni janmasu	for being born in higher births (such as dhEva (celestial)) and lower births (such as animal, plant)
13.21 kAraNam guNasangOsya	kAraNam	cause
13.21 kAraNam guNasangOsya	guNa sanga:	the attachment towards joy and sorrow which are caused by sathva, rajas and thamas qualities
13.22 upadhrashtAnumanthA cha	asmin dhEhE	(present) in this body
13.22 upadhrashtAnumanthA cha	para: purusha:	this AthmA (which has infinite knowledge and power)
13.22 upadhrashtAnumanthA cha	upadhrashtA	acting (upon seeing the body)
13.22 upadhrashtAnumanthA cha	anumanthA	allowing/meditating (the actions of the body)
13.22 upadhrashtAnumanthA cha	bharthA	supporting it
13.22 upadhrashtAnumanthA cha	bhOkthA	enjoying (the joy/sorrow resulting from the actions of the body)
13.22 upadhrashtAnumanthA cha	mahESvara:	being the great lord (for his own body, senses, mind etc)
13.22 upadhrashtAnumanthA cha	paramAthmA	being the great soul (which is greater than body, senses, mind etc)
13.22 upadhrashtAnumanthA cha	ithi chApi uktha:	he is explained in this manner
13.23 ya Enam vEththi purusham	Enam purusham	this jIvAthmA (soul) who was explained previously
13.23 ya Enam vEththi purusham	prakruthim cha	and the prakruthi (matter)
13.23 ya Enam vEththi purusham	guNai: saha	with the qualities such as sathvam, rajas and thamas
13.23 ya Enam vEththi purusham	ya vEththi	one who knows truly
13.23 ya Enam vEththi purusham	sa:	he
13.23 ya Enam vEththi purusham	sarvathA varthamAna: api	though bound in any body such as dhEva (celestial), manushya (human), thiryak (animal) or sthAvara (plant)
13.23 ya Enam vEththi purusham	bhUya: na abhijAyathE	will not be born again
13.24 dhyAnEnAthmani paSyanthi	kEchith	some (who are experts in yOga)
13.24 dhyAnEnAthmani paSyanthi	Athmani	(dwelling) in body
13.24 dhyAnEnAthmani paSyanthi	AthmAnam	their AthmA
13.24 dhyAnEnAthmani paSyanthi	AthmanA	with their mind
13.24 dhyAnEnAthmani paSyanthi	dhyAnEna	through [dhyAna] yOga
13.24 dhyAnEnAthmani paSyanthi	paSyanthi	are seeing.
13.24 dhyAnEnAthmani paSyanthi	anyE	some others (who are not experts in yOga)
13.24 dhyAnEnAthmani paSyanthi	sAnkhyEna yOgEna	through gyAna yOga (making their mind qualified for dhyAna yOga and seeing the AthmA as explained previously).
13.24 dhyAnEnAthmani paSyanthi	aparE cha	yet others
13.24 dhyAnEnAthmani paSyanthi	karma yOgEna	through karma yOga (which includes gyAna yOga, making their mind qualified for dhyAna yOga and seeing the AthmA as explained previously).
13.25 anyE thvEvam ajAnantha:	Evam ajAnantha:	those who don-t know the previously explained means to see AthmA
13.25 anyE thvEvam ajAnantha:	anyE thu	some others
13.25 anyE thvEvam ajAnantha:	anyEbhya:	from gyAnis (the wise ones)
13.25 anyE thvEvam ajAnantha:	SruthvA	by hearing about karma yOga etc through instructions
13.25 anyE thvEvam ajAnantha:	upAsathE	(through those) they meditate upon AthmA;
13.25 anyE thvEvam ajAnantha:	Sruthi parAyaNA: thE api cha	those who are engaged in hearing those instructions too
13.25 anyE thvEvam ajAnantha:	mruthyum	samsAra (material realm)
13.25 anyE thvEvam ajAnantha:	athitharanthi Eva	are sure to cross
13.26 yAvath sanjAyathE kinchith	bharatha rshabha	Oh head of bharatha clan!
13.26 yAvath sanjAyathE kinchith	kinchith sthAvara jangamam	as an immovable entity (such as plant) or a movable entity (such as an animal)
13.26 yAvath sanjAyathE kinchith	yAvath sathvam sanjAyathE	how many ever entities are born
13.26 yAvath sanjAyathE kinchith	thath	for all such entities
13.26 yAvath sanjAyathE kinchith	kshEthra kshEthragya samyOgAth	(created) due to the combination of the two principes namely kshEthra (body) and kshEthragya (soul)
13.26 yAvath sanjAyathE kinchith	vidhdhi	know
13.27 samam sarvEshu bhUthEshu	sarvEshu bhUthEshu	in all creatures (such as dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants))
13.27 samam sarvEshu bhUthEshu	samam	being equal
13.27 samam sarvEshu bhUthEshu	paramESvaram thistantham	being the lord (of such body, mind and senses)
13.27 samam sarvEshu bhUthEshu	vinaSyathsu	while that body perishes
13.27 samam sarvEshu bhUthEshu	avinaSyantham	AthmA who remains imperishable
13.27 samam sarvEshu bhUthEshu	ya: paSyathi	one who sees it
13.27 samam sarvEshu bhUthEshu	sa: paSyathi	knows it truly
13.28 samam paSyan hi sarvathra	sarvathra	in all bodies (such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants))
13.28 samam paSyan hi sarvathra	samavasthitham ISvaram	the AthmA who is the svAmi (lord), AdhAra (support) and niyanthA (controller) (in each of those bodies)
13.28 samam paSyan hi sarvathra	samam paSyan	one sees them equally (as explained previously)
13.28 samam paSyan hi sarvathra	AthmanA	through his own heart
13.28 samam paSyan hi sarvathra	AthmAnam	himself
13.28 samam paSyan hi sarvathra	na hinasthi hi	isn-t he protecting and not destroying it?
13.28 samam paSyan hi sarvathra	thatha:	through this equal vision
13.28 samam paSyan hi sarvathra	parAm gathim	higher goal of self realisation
13.28 samam paSyan hi sarvathra	yAthi hi	isn-t he attaining?
13.29 prakruthyaiva cha karmANi	sarvaSa: karmANi	all karmas (actions)
13.29 prakruthyaiva cha karmANi	prakruthA Eva kriyamANAni	are performed by the body which is an effect of matter
13.29 prakruthyaiva cha karmANi	thathA	in the same manner
13.29 prakruthyaiva cha karmANi	AthmAnam	AthmA (soul)
13.29 prakruthyaiva cha karmANi	akarthAram cha	not the doer of those actions
13.29 prakruthyaiva cha karmANi	ya: paSyathi	one who sees
13.29 prakruthyaiva cha karmANi	sa: paSyathi	only he sees (AthmA truly).
13.30 yadhA bhUtapruthagbhAvam	bhUtha pruthagbhAvam	the diversity in the combination of jIvAthmAs and different types of bodies such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants)
13.30 yadhA bhUtapruthagbhAvam	Ekastham	in a single entity (that is prakruthi (matter))
13.30 yadhA bhUtapruthagbhAvam	yathA anupaSyathi	when one sees
13.30 yadhA bhUtapruthagbhAvam	thatha: Eva	from that prakruthi itself
13.30 yadhA bhUtapruthagbhAvam	visthAram cha	(when one sees) diversity (within the same species such as son, grandson etc) of
13.30 yadhA bhUtapruthagbhAvam	thathA	at that time
13.30 yadhA bhUtapruthagbhAvam	brahma	his own self-s natural position
13.30 yadhA bhUtapruthagbhAvam	sampadhyathE	attains
13.31 anAdhithvAn nirguNathvAth	kaunthEya	Oh son of kunthI!
13.31 anAdhithvAn nirguNathvAth	ayam paramAthmA	this AthmA (which is greater than the body)
13.31 anAdhithvAn nirguNathvAth	SarIrastha:	while residing in the body
13.31 anAdhithvAn nirguNathvAth	anAdhithvAth	since he is beginningless and not created (at a point in time)
13.31 anAdhithvAn nirguNathvAth	avyaya:	imperishable;
13.31 anAdhithvAn nirguNathvAth	nirguNathvAth	since he does not have qualities such as sathvam, rajas and thamas
13.31 anAdhithvAn nirguNathvAth	na karOthi	(unlike the body) he is not the abode of kriyA (actions)
13.31 anAdhithvAn nirguNathvAth	na lipyathE	does not get affected by the qualities of body (and become tainted).
13.32 yathA sarvagatham saukshmyAdh	AkASam	ether
13.32 yathA sarvagatham saukshmyAdh	sarvagatham	while prevailing with everything
13.32 yathA sarvagatham saukshmyAdh	saukshmyAth	being subtle
13.32 yathA sarvagatham saukshmyAdh	yathA na upalipyathE	not affected by the properties of those entities
13.32 yathA sarvagatham saukshmyAdh	thathA	similarly
13.32 yathA sarvagatham saukshmyAdh	AthmA	jIvAthmA
13.32 yathA sarvagatham saukshmyAdh	sarvathra dhEhE avasthitha:	while being present in different bodies such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant)
13.32 yathA sarvagatham saukshmyAdh	saukshmyAth	being subtle
13.32 yathA sarvagatham saukshmyAdh	na upalipyathE	does not become affected by the properties of the bodies
13.33 yathA prakASayathyEka:	bhAratha	Oh descendant of bharatha clan!
13.33 yathA prakASayathyEka:	Eka: ravi:	the sun
13.33 yathA prakASayathyEka:	imam kruthsnam lOkam	the whole world
13.33 yathA prakASayathyEka:	yathA prakASayathi	how he illuminates (with his light)
13.33 yathA prakASayathyEka:	thathA	similarly
13.33 yathA prakASayathyEka:	kshEthrI	the jIvAthmA who is having the body
13.33 yathA prakASayathyEka:	kshEthram	(his) body
13.33 yathA prakASayathyEka:	kruthsnam	inside out, from toe to head
13.33 yathA prakASayathyEka:	prakASayathi	illuminates (with his knowledge)
13.34 kshEthrakshEthragyayOr Evam antharam	Evam	as explained in this chapter
13.34 kshEthrakshEthragyayOr Evam antharam	kshEthra kshEthragyayO: antharam	the difference between kshEthra (body) and kshEthragya (soul)
13.34 kshEthrakshEthragyayOr Evam antharam	bhUtha prakruthi mOksham cha	the qualities such as amAnithvam etc which are means to free oneself from the primordial matter which is in the form of various creatures
13.34 kshEthrakshEthragyayOr Evam antharam	gyAna chakshushA	the vision of knowledge (which discriminates between body and soul)
13.34 kshEthrakshEthragyayOr Evam antharam	yE vithu:	those who know
13.34 kshEthrakshEthragyayOr Evam antharam	thE	they
13.34 kshEthrakshEthragyayOr Evam antharam	param yAnthi	attain the superior AthmA (which is free from worldly bondage)
14.1 param bhUya: pravakshyAmi	param	different (from previously explained)
14.1 param bhUya: pravakshyAmi	bhUya: pravakshyAmi	I shall explain again (as explanation for previously explained);
14.1 param bhUya: pravakshyAmi	yath gyAthvA	attaining which knowledge
14.1 param bhUya: pravakshyAmi	sarvE munaya:	all those who meditate upon which
14.1 param bhUya: pravakshyAmi	itha:	from this samsAram (material realm)
14.1 param bhUya: pravakshyAmi	parAm sidhdhim gathA:	attaining the great realisation of their pure self
14.1 param bhUya: pravakshyAmi	gyAnAnAm uththamam gyAnam	best among the knowledge (to know about prakruthi (matter) and purusha (soul))
14.2 idham gyAnam upASrithya	idham gyAnam	this knowledge (which is to be explained)
14.2 idham gyAnam upASrithya	upASrithya	attaining
14.2 idham gyAnam upASrithya	mama sAdharmyam	equality with me
14.2 idham gyAnam upASrithya	AgathA:	having attained
14.2 idham gyAnam upASrithya	sargE api na upajAyanthE	(they) are neither created here
14.2 idham gyAnam upASrithya	praLayE na vyathanthi cha	nor destroyed.
14.3 mama yOnir mahadhbrahma	bhAratha	Oh descendant of bharatha clan!
14.3 mama yOnir mahadhbrahma	yOni:	being the origin (for the whole world)
14.3 mama yOnir mahadhbrahma	mama	my
14.3 mama yOnir mahadhbrahma	mahath	great
14.3 mama yOnir mahadhbrahma	brahma yath	mUla prakruthi (primordial matter) which is called as brahma
14.3 mama yOnir mahadhbrahma	thasmin	in that
14.3 mama yOnir mahadhbrahma	garbham	pregnancy (in the form of a collection of all chEthanas)
14.3 mama yOnir mahadhbrahma	dhadhAmi	I sow;
14.3 mama yOnir mahadhbrahma	thatha:	by joining these two (matter and souls)
14.3 mama yOnir mahadhbrahma	sarva bhUthAnAm	all creatures (starting from brahmA down to grass)
14.3 mama yOnir mahadhbrahma	sambhava:	birth
14.3 mama yOnir mahadhbrahma	bhavathi	occur
14.4 sarva yOnishu kaunthEya	kaunthEya	Oh son of kunthI!
14.4 sarva yOnishu kaunthEya	sarva yOnishu	in all births such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plants)
14.4 sarva yOnishu kaunthEya	yA: mUrthaya:	those forms/bodies
14.4 sarva yOnishu kaunthEya	sambavanthi	are appearing
14.4 sarva yOnishu kaunthEya	thAsAm	for those bodies
14.4 sarva yOnishu kaunthEya	mahath brahma	primordial matter (which is in effect state along with the chEthanas (souls))
14.4 sarva yOnishu kaunthEya	yOni:	cause.
14.4 sarva yOnishu kaunthEya	aham	I am
14.4 sarva yOnishu kaunthEya	bIjapradha:	unites the chEthanas (souls) with the matter (based on their individual karma)
14.4 sarva yOnishu kaunthEya	pithA	father
14.5 sathvam rajas thama ithi	mahAbAhO	Oh mighty armed arjuna!
14.5 sathvam rajas thama ithi	sathvam raja: thama: ithi guNA:	these three qualities namely sathvam (goodness), rajas (passion) and thamas (ignorance)
14.5 sathvam rajas thama ithi	prakruthi sambhavA:	always united with matter
14.5 sathvam rajas thama ithi	avyayam	one who (naturally) does not have the inferiority of being together with the qualities
14.5 sathvam rajas thama ithi	dhEhinam	jIvAthmA who is dwelling in the body
14.5 sathvam rajas thama ithi	dhEhE	in his body
14.5 sathvam rajas thama ithi	nibadhnanthi	binding him.
14.6 thathra sathvam nirmalathvAth	anagha	Oh faultless [arjuna]!
14.6 thathra sathvam nirmalathvAth	thathra	among the three qualities namely sathvam, rajas and thamas
14.6 thathra sathvam nirmalathvAth	sathvam	sathvam (goodness)
14.6 thathra sathvam nirmalathvAth	nirmalathvAth	since it is naturally revealing without concealing (the AthmA-s knowledge and bliss)
14.6 thathra sathvam nirmalathvAth	prakASakam	causes true knowledge (to AthmA);
14.6 thathra sathvam nirmalathvAth	anAmayam	bestows healthy life.
14.6 thathra sathvam nirmalathvAth	(That)
14.6 thathra sathvam nirmalathvAth	sukha sangEna	causing attachment to bliss
14.6 thathra sathvam nirmalathvAth	gyAna sangEna	causing attachment to knowledge
14.6 thathra sathvam nirmalathvAth	badhnAthi	further binds (the AthmA which is in a body).
14.7 rajO rAgAthmakam vidhdhi	kaunthEya	Oh son of kunthI!
14.7 rajO rAgAthmakam vidhdhi	raja:	rajO guNam
14.7 rajO rAgAthmakam vidhdhi	rAgAthmakam	cause of desire (between male and female)
14.7 rajO rAgAthmakam vidhdhi	thrushNA sanga samudhbhavam	cause of desire towards worldly pleasures based on Sabdha (sound) etc and attachment towards children/friends
14.7 rajO rAgAthmakam vidhdhi	vidhdhi	know;
14.7 rajO rAgAthmakam vidhdhi	thath	that rajO guNam
14.7 rajO rAgAthmakam vidhdhi	dhEhinam	the AthmA who is in the body
14.7 rajO rAgAthmakam vidhdhi	karma sangEna	causing desire in worldly activities
14.7 rajO rAgAthmakam vidhdhi	badhnAthi	binds
14.8 thamas thvagyAnajam vidhdhi	bhAratha	Oh descendant of bharatha!
14.8 thamas thvagyAnajam vidhdhi	thama: thu	as for thamO guNam (quality of ignorance)
14.8 thamas thvagyAnajam vidhdhi	agyAna jam	caused by misunderstanding the nature of entities
14.8 thamas thvagyAnajam vidhdhi	sarva dhEhinAm	for all AthmAs who have bodies
14.8 thamas thvagyAnajam vidhdhi	mOhanam	causes knowledge which is contrary to righteousness
14.8 thamas thvagyAnajam vidhdhi	vidhdhi	know that
14.8 thamas thvagyAnajam vidhdhi	thath	that
14.8 thamas thvagyAnajam vidhdhi	pramAdha Alasya nidhrAbhi:	causing carelessness, lethargy and sleep
14.8 thamas thvagyAnajam vidhdhi	nibadhnAthi	binds the AthmA
14.9 sathvam sukhE sanjayathi	bhAratha	Oh descendant of bharatha!
14.9 sathvam sukhE sanjayathi	sathvam	the quality of sathva (goodness)
14.9 sathvam sukhE sanjayathi	sukhE sanjayathi	mainly creates attachment in joyfulness
14.9 sathvam sukhE sanjayathi	raja:	the quality of rajas (passion)
14.9 sathvam sukhE sanjayathi	karmaNi (sanjayathi)	mainly creates attachment to actions
14.9 sathvam sukhE sanjayathi	thama: thu	and the quality of thamas (ignorance)
14.9 sathvam sukhE sanjayathi	gyAnam Avruthya	hiding the knowledge which makes one understand things as they are
14.9 sathvam sukhE sanjayathi	pramAdhE sanjayathi utha	mainly creates attachment in forbidden activities through carelessness (by causing contrary knowledge)
14.10 rajas thamaS chAbhibhUya	bhAratha	Oh descendant of bharatha!
14.10 rajas thamaS chAbhibhUya	(among the three qualities in the body)
14.10 rajas thamaS chAbhibhUya	raja: thama: cha abhibhUya	overpowering rajO guNam and thamO guNam
14.10 rajas thamaS chAbhibhUya	sathvam bhavathi	sathvam is predominant (at times);
14.10 rajas thamaS chAbhibhUya	sathvam thama: cha (abhibhUya)	overpowering sathva guNam and rajO guNam
14.10 rajas thamaS chAbhibhUya	raja: Eva (bhavathi)	rajas is predominant (at times);
14.10 rajas thamaS chAbhibhUya	raja: sathvam thathA thathA (abhibhUya)	overpowering rajO guNam and sathva guNam in the same manner
14.10 rajas thamaS chAbhibhUya	thama: Eva (bhavathi)	thamas is predominant (at times).
14.11 sarvadhvArEshu dhEhEsmin	asmin dhEhE	in this (material) body
14.11 sarvadhvArEshu dhEhEsmin	sarva dhvArEsh	all the gates, i.e., the sense organs such as eye etc., through which knowledge is transmitted
14.11 sarvadhvArEshu dhEhEsmin	prakASE gyAnam	knowledge which helps reveal the true nature of things
14.11 sarvadhvArEshu dhEhEsmin	yadhA upajAyathE	when occurs
14.11 sarvadhvArEshu dhEhEsmin	thadhA	at that time
14.11 sarvadhvArEshu dhEhEsmin	sathvam vivrudhdham ithi	sathvam rises above (rajas and thamas)
14.11 sarvadhvArEshu dhEhEsmin	vidhyAth utha	(jIvAthmA) shall know
14.12 lObha: pravruththir Arambha:	bharatha rshabha	Oh best among the descendants of bharatha!
14.12 lObha: pravruththir Arambha:	lObha:	stinginess
14.12 lObha: pravruththir Arambha:	pravruththi:	useless activities
14.12 lObha: pravruththir Arambha:	karmaNAm Arambha:	starting a task specifically focussed on the goal
14.12 lObha: pravruththir Arambha:	aSama:	not controlling the senses
14.12 lObha: pravruththir Arambha:	spruhA	desire for worldly pleasures
14.12 lObha: pravruththir Arambha:	EthAni	all these
14.12 lObha: pravruththir Arambha:	rajasi vivrudhdhE	when rajO guNam rises
14.12 lObha: pravruththir Arambha:	jAyanthE	occur
14.13 aprakASOpravruththiS cha	kuru nandhana	Oh descendant of kuru dynasty!
14.13 aprakASOpravruththiS cha	aprakASa:	absence of knowledge
14.13 aprakASOpravruththiS cha	apravruththi: cha	laziness
14.13 aprakASOpravruththiS cha	pramAdha	carelessness
14.13 aprakASOpravruththiS cha	mOha: Eva cha	contrary knowledge
14.13 aprakASOpravruththiS cha	EthAni	(all) these
14.13 aprakASOpravruththiS cha	thamasi vivrudhdhE	when thamO guNam rises
14.13 aprakASOpravruththiS cha	jAyanthi	occur
14.14 yadhA sathvE pravrudhdhE thu	dhEha bruth	AthmA residing in the body
14.14 yadhA sathvE pravrudhdhE thu	yadhA sathvE pravrudhdhE thu	when sathva guNam is on the rise
14.14 yadhA sathvE pravrudhdhE thu	praLayam yAthi (chEth)	if he sheds his body
14.14 yadhA sathvE pravrudhdhE thu	thadhA	at that time
14.14 yadhA sathvE pravrudhdhE thu	amalAn	being free from the fault of being ignorant
14.14 yadhA sathvE pravrudhdhE thu	uththama vidhAm lOkAn	the abodes of those who have the highest knowledge (about AthmA)
14.14 yadhA sathvE pravrudhdhE thu	prathipadhyathE	attains
14.15 rajasi praLayam gathvA	rajasi (pravrudhdhE)	when rajO guNam is on the rise
14.15 rajasi praLayam gathvA	praLayam gathvA	if the AthmA sheds its body
14.15 rajasi praLayam gathvA	karma sangishu	in the clan of those who work to attain worldly benefits
14.15 rajasi praLayam gathvA	jAyathE	is born;
14.15 rajasi praLayam gathvA	thathA	similarly
14.15 rajasi praLayam gathvA	thamasi (pravrudhdhE)	when thamO guNam is on the rise
14.15 rajasi praLayam gathvA	praleena:	one who dies
14.15 rajasi praLayam gathvA	mUda yOnishu	in ignorant species (such as animals, plants)
14.15 rajasi praLayam gathvA	jAyathE	is born;
14.16 karmaNa: sukruthasyAhu:	sukruthasya karmaNa:	deeds which are done without attachment to the results (by one born in the clan of knowledeable)
14.16 karmaNa: sukruthasyAhu:	sAthvikam palam	the result of sathva guNam
14.16 karmaNa: sukruthasyAhu:	nimalam Ahu:	said [by those who know the greatness of sathva guNam] that there will be no trace of sorrow.
14.16 karmaNa: sukruthasyAhu:	rajasa: palam thu	the result of rajO guNam
14.16 karmaNa: sukruthasyAhu:	dhu:kham (Ahu:)	said [by those who know the nature of rajO guNam] that it leads to continuous suffering in samsAram (material realm).
14.16 karmaNa: sukruthasyAhu:	thamasa: palam (thu)	the result of thamO guNam
14.16 karmaNa: sukruthasyAhu:	agyAam (Ahu:)	said [by those who know the nature of thamO guNam] that it leads to further ignorance only.
14.17 sathvAth sanjAyathE gyAnam	sathvAth	only by (abundant) sathva guNam
14.17 sathvAth sanjAyathE gyAnam	gyAnam	knowledge (including self-realisation)
14.17 sathvAth sanjAyathE gyAnam	sanjAyathE	is created nicely;
14.17 sathvAth sanjAyathE gyAnam	rajasa:	only by (abundant) rajO guNam
14.17 sathvAth sanjAyathE gyAnam	lObha: Eva cha	desire towards heaven etc is created;
14.17 sathvAth sanjAyathE gyAnam	thamasa:	only by (abundant) thamO guNam
14.17 sathvAth sanjAyathE gyAnam	pramAdha mOhau	engagement in evil deeds due to carelessness, and (as a result of that) contrary knowledge
14.17 sathvAth sanjAyathE gyAnam	bhavatha:	is created;
14.17 sathvAth sanjAyathE gyAnam	agyAnam Eva cha	(as a result of that) ignorance also is created;
14.18 Urdhvam gachchanthi sathvasthA:	sathvasthA:	those who have abundance of sathva guNam
14.18 Urdhvam gachchanthi sathvasthA:	Urdhvam gachchanthi	(eventually) reach the higher position of mOksham (liberation);
14.18 Urdhvam gachchanthi sathvasthA:	rAjasA:	those who have abundance of rajO guNam
14.18 Urdhvam gachchanthi sathvasthA:	madhyE thishtanthi	suffer in middle level births (which mostly give sorrow only);
14.18 Urdhvam gachchanthi sathvasthA:	thAmasA:	those who have abundance of thamO guNam
14.18 Urdhvam gachchanthi sathvasthA:	jaghanya guNa vruththisthA:	being further engaged in inferior thamO guNam activities
14.18 Urdhvam gachchanthi sathvasthA:	adhO gachchanthi	attain very lowly births (due to increased ignorance).
14.19 nAnyam guNEbhya: karthAram	dhrashtA	one who is established in sathva guNam and has self-realisation
14.19 nAnyam guNEbhya: karthAram	guNEbhya: anyam	the AthmA which is different from the qualities such as sathvam etc
14.19 nAnyam guNEbhya: karthAram	karthAram na anupaSyathi	when he does not consider as the doer
14.19 nAnyam guNEbhya: karthAram	guNEbhya: param cha (yadhA) vEththi	when he considers the qualities (the doer) to be different from AthmA (the non-doer)
14.19 nAnyam guNEbhya: karthAram	sa:	he
14.19 nAnyam guNEbhya: karthAram	madhbhAvam	my state
14.19 nAnyam guNEbhya: karthAram	adhigachchathi	reaches
14.20 guNAn EthAn athIthya thrIn	dhEhI	This AthmA who has the body
14.20 guNAn EthAn athIthya thrIn	dhEha samudhbhavAn	in the body which is a transformation of prakruthi (matter)
14.20 guNAn EthAn athIthya thrIn	EthAn	these
14.20 guNAn EthAn athIthya thrIn	thrIn guNAn	three qualities
14.20 guNAn EthAn athIthya thrIn	athIthya	transcending (and seeing self which is different from matter and is an embodiment of knowledge)
14.20 guNAn EthAn athIthya thrIn	janma mruthyu jara dhu:khai: vimuktha:	being freed from birth, death, old age and sorrow
14.20 guNAn EthAn athIthya thrIn	amrutham aSnuthE	enjoys the immortal self
14.21 kair lingais thri guNAn EthAn	arjuna uvAcha	arjuna spoke
14.21 kair lingais thri guNAn EthAn	prabhO!	My lord!
14.21 kair lingais thri guNAn EthAn	EthAn thri guNAn athItha:	one who has transcended these three qualities
14.21 kair lingais thri guNAn EthAn	kai: lingai: bhavathi	what internal identity does he have?
14.21 kair lingais thri guNAn EthAn	kim AchAra: (bhavathi)	what external conduct does he have?
14.21 kair lingais thri guNAn EthAn	EthAn thrIn guNAn cha	these three qualities
14.21 kair lingais thri guNAn EthAn	katham athivarthathE	how does he transcend?
14.22 prakASam cha pravruththim cha	SrI bhagavAn uvAcha	SrI bhagavAn spoke
14.22 prakASam cha pravruththim cha	pANdava	Oh son of pANdu!
14.22 prakASam cha pravruththim cha	(In matters other than AthmA)
14.22 prakASam cha pravruththim cha	prakASam cha	clear knowledge (which is an effect of sathva guNam)
14.22 prakASam cha pravruththim cha	pravruththim cha	efforts (which is an effect of rajO guNam)
14.22 prakASam cha pravruththim cha	mOham E va cha	bewilderment (which is an effect of thamO guNam)
14.22 prakASam cha pravruththim cha	sampravruththAni	which obtains (unintentionally, or as a means)
14.22 prakASam cha pravruththim cha	na dhvEShti	(one who has crossed the three qualities) does not hate.
14.22 prakASam cha pravruththim cha	nivruththAni	that which separates from him (intentionally or as a means)
14.22 prakASam cha pravruththim cha	na kAnkshathi	[he] does not desire.
14.23 udhAsInavadhAsInO	ya:	whosoever
14.23 udhAsInavadhAsInO	udhAsInavath AsIna:	remaining unconcerned (on matters other than AthmA as explained previously)
14.23 udhAsInavadhAsInO	guNai	by the three qualities
14.23 udhAsInavadhAsInO	na vichAlyathE	not changed (due to like and dislike)
14.23 udhAsInavadhAsInO	-guNA: varthanthE-	-the three qualities are the cause (for the effect such as knowledge etc)-
14.23 udhAsInavadhAsInO	ithi	considering that
14.23 udhAsInavadhAsInO	ya:	whosoever
14.23 udhAsInavadhAsInO	avathishtathi Eva	remain silent
14.23 udhAsInavadhAsInO	na ingathE	does not act (based on those qualities)
14.23 udhAsInavadhAsInO	(he is the one who has transcended the three qualities).
14.24 samadhu:khasukha: svastha:	sama dhu:kha sukha:	(one) who considers grief and joy equally
14.24 samadhu:khasukha: svastha:	svastha:	who is engaged in the soul (self) only
14.24 samadhu:khasukha: svastha:	sama lOshtASma kAnchana:	who considers a block of soil, stone or gold equally
14.24 samadhu:khasukha: svastha:	thulya priya apriya:	who considers desirable and undesirable aspects equally
14.24 samadhu:khasukha: svastha:	dhIra:	who is able to distinguish between body and soul
14.24 samadhu:khasukha: svastha:	thulya nindhAthma samsthuthi:	who considers blame and praise equally
14.25 mAnAvamAnayOs thulyas	mAna avamAnayO: thulya:	treating equally when others honour and insult
14.25 mAnAvamAnayOs thulyas	mithra ari pakshayO: thulya:	treating equally friends and foes
14.25 mAnAvamAnayOs thulyas	sarva Aramba parithyAgI	giving up all activities which lead to bodily bondage
14.25 mAnAvamAnayOs thulyas	sa:	he
14.25 mAnAvamAnayOs thulyas	guNAthItha:	beyond the (three) qualities
14.25 mAnAvamAnayOs thulyas	uchyathE	is said to be
14.26 mAm cha yo-vyabhichArENa	ya:	one
14.26 mAm cha yo-vyabhichArENa	mAm	me
14.26 mAm cha yo-vyabhichArENa	avyabhichArENa bhakthi yOgEna cha	with bhakthi yOga (along with its limbs) which does not focus on other dhEvathAs and benefits
14.26 mAm cha yo-vyabhichArENa	sEvathE	worships
14.26 mAm cha yo-vyabhichArENa	sa:	he
14.26 mAm cha yo-vyabhichArENa	EthAn guNAn	these three qualities (sathvam, rajas, thamas)
14.26 mAm cha yo-vyabhichArENa	samathIthya	going beyond
14.26 mAm cha yo-vyabhichArENa	brahma bhUyAya kalpathE	becomes qualified to be at par with brahmam.
14.27 brahmaNO hi prathishtAham	hi	this is because
14.27 brahmaNO hi prathishtAham	aham	I am
14.27 brahmaNO hi prathishtAham	amruthaya	immortal
14.27 brahmaNO hi prathishtAham	avyayasya cha	imperishable
14.27 brahmaNO hi prathishtAham	brAhmaNa:	for self realisation
14.27 brahmaNO hi prathishtAham	prathishtA	means;
14.27 brahmaNO hi prathishtAham	SASvathasya dharmasya cha (prathishtA)	Also, I am the means for the eternal dharmam, bhakthi yOgam, which leads to great opulence.
14.27 brahmaNO hi prathishtAham	aikAnthikasya sukhasya cha (prathishtA)	And, I am the means for the bliss attained by a gyAni.
15.1 UrdhvamUlam adha:SAkham	(yam) aSvaththam	that samsAram wh ich is [like] a peepal tree
15.1 UrdhvamUlam adha:SAkham	Urdhva mUlam	having the root at the top
15.1 UrdhvamUlam adha:SAkham	adhaS SAkham	having the well spread out branches at the bottom
15.1 UrdhvamUlam adha:SAkham	avyayam	imperishable (due to continuous existence)
15.1 UrdhvamUlam adha:SAkham	yasya chandhAmsi parNAni	having vEdha vAkyams (sayings from sacred texts) as the leaves
15.1 UrdhvamUlam adha:SAkham	prAhu:	is said (by vEdham)
15.1 UrdhvamUlam adha:SAkham	tham	that tree
15.1 UrdhvamUlam adha:SAkham	ya: vEdha	one who knows
15.1 UrdhvamUlam adha:SAkham	sa: vEdhavith	he is the knower of vEdham.
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA	thasya	that tree-s
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA	SAKhA:	(some more) branches
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA	guNa pravrudhdhA:	nourished by the qualities such as sathva, rajas and thamas
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA	vishaya pravALA:	having sprouts, i.e., the sense objects such as Sabdham (sound)
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA	adhaS cha Urdhvam prasruthA:	spreading below as well as above
15.2 adhaS cha mUlAnyanusanthathAni	(for this material realm which is a tree)
15.2 adhaS cha mUlAnyanusanthathAni	adha: manushyalOkE cha	in the manushya lOka (earth), which is below
15.2 adhaS cha mUlAnyanusanthathAni	karmAnubandhIni	bondage of karma (deeds)
15.2 adhaS cha mUlAnyanusanthathAni	mUlAni	roots
15.2 adhaS cha mUlAnyanusanthathAni	anusanthathAni	spread.
15.2.5 na rUpam asyEha thathOpalabhyathE	asya	of this tree
15.2.5 na rUpam asyEha thathOpalabhyathE	rUpam	the aforementioned form
15.2.5 na rUpam asyEha thathOpalabhyathE	iha	by the samsAris (materialistic people) in this earthly abode
15.2.5 na rUpam asyEha thathOpalabhyathE	thathA na upalabhyathE	is not understood, as explained in previous SlOkams.
15.2.5 na rUpam asyEha thathOpalabhyathE	antha: cha	the end (of this tree)
15.2.5 na rUpam asyEha thathOpalabhyathE	na	not understood (as explained previously that it occurs on going beyond the qualities).
15.2.5 na rUpam asyEha thathOpalabhyathE	Adhi: cha	the beginning (of this tree)
15.2.5 na rUpam asyEha thathOpalabhyathE	na	not understood (as attachment to the qualities).
15.2.5 na rUpam asyEha thathOpalabhyathE	samprathishtA cha	the source on which it stands
15.2.5 na rUpam asyEha thathOpalabhyathE	na	not understood (as ignorance).
15.3 aSvaththam Enam suvirUdamUlam	Enam	previously explained
15.3 aSvaththam Enam suvirUdamUlam	suvirUdamUlam	having deeply fixed root
15.3 aSvaththam Enam suvirUdamUlam	aSvaththam	the tree (i.e., samsAram)
15.3 aSvaththam Enam suvirUdamUlam	dhrudEna	firm (due to having good knowledge)
15.3 aSvaththam Enam suvirUdamUlam	asanga SasthrENa	weapon of detachment (in worldly pleasures made of the three qualities)
15.3 aSvaththam Enam suvirUdamUlam	chithvA	cleaving
15.3 aSvaththam Enam suvirUdamUlam	thatha:	due to that detachment
15.3 aSvaththam Enam suvirUdamUlam	yasmin gathA bhUya: na nivarthanthi thath padham	the goal of not having to return to this samsAram
15.3 aSvaththam Enam suvirUdamUlam	parimArgithavyam	should seek.
15.4 tham Eva chAdhyam purusham prapadhyEdh	Adhyam	being the primeval lord for everything
15.4 tham Eva chAdhyam purusham prapadhyEdh	yatha: purANI pravruththi: prasruthA	from whom, (the AthmAs-) connection with matters related to the three qualities is continuing since time immemorial
15.4 tham Eva chAdhyam purusham prapadhyEdh	tham purusham Eva	only that supreme lord
15.4 tham Eva chAdhyam purusham prapadhyEdh	prapadhyEth	should surrender (to have the ignorance etc removed).
15.5 nirmAnamOhA jithasangadhOshA	(In this manner, surrendering unto me)
15.5 nirmAnamOhA jithasangadhOshA	nirmAna mOhA:	being relieved from the confusion of dhEhAthmAbhimAnam (considering body as self)
15.5 nirmAnamOhA jithasangadhOshA	jitha sanga dhOshA:	having overcome the attachment towards worldly objects which are with the three qualities
15.5 nirmAnamOhA jithasangadhOshA	adhyAthma nithyA:	being focussed on AthmagyAnam (knowledge about self) always
15.5 nirmAnamOhA jithasangadhOshA	vinivruththa kAmA:	being relieved from desire towards everything else [other than spiritual matters]
15.5 nirmAnamOhA jithasangadhOshA	sukha dhu:kha samgyai: dhvandhvai:	from the pair of joy and sorrow
15.5 nirmAnamOhA jithasangadhOshA	vimukthA:	being relieved
15.5 nirmAnamOhA jithasangadhOshA	amUdA:	being relieved from all misunderstandings (on dhEham and AthmA)
15.5 nirmAnamOhA jithasangadhOshA	avyayam	the state of knowledge where there is no gradation (superior, inferior)
15.5 nirmAnamOhA jithasangadhOshA	thath padham	the state of truly realised self
15.5 nirmAnamOhA jithasangadhOshA	gachchanthi	attains
15.6 na thadh bhAsayathE sUryO	yadh gathvA	after reaching where
15.6 na thadh bhAsayathE sUryO	na nivarthanthE	there is no return (to samsAram for those who reached there)
15.6 na thadh bhAsayathE sUryO	thath	that light of jIvAthmA
15.6 na thadh bhAsayathE sUryO	sUrya: na bhAsayathE	not illuminated by sun;
15.6 na thadh bhAsayathE sUryO	SaSAnka: na (bhAsayathE)	not illuminated by moon;
15.6 na thadh bhAsayathE sUryO	pAvaka: na (bhAsayathE)	not illuminated by fire.
15.6 na thadh bhAsayathE sUryO	thath	That
15.6 na thadh bhAsayathE sUryO	paramam dhAma	supreme light
15.6 na thadh bhAsayathE sUryO	mama	is mine.
15.7 mamaivAmSO jIvalOkE	sanAthana:	existing since time immemorial (forever)
15.7 mamaivAmSO jIvalOkE	mama amSa: Eva (san)	one amongst the jIvAthmAs who are having my features
15.7 mamaivAmSO jIvalOkE	jIva bhUtha:	being a badhdha jIva (bound soul, surrounded by karma)
15.7 mamaivAmSO jIvalOkE	jIva lOkE	being in this leelA vibhUthi (material realm) where bound souls live
15.7 mamaivAmSO jIvalOkE	prakruthi sthAni	present in body which is an effect of prakruthi (matter)
15.7 mamaivAmSO jIvalOkE	mana shashtAni indhiryANi	the mind and the five gyAna indhriyams (skin, mouth, eyes, nose and ears – the sense organs of knowledge)
15.7 mamaivAmSO jIvalOkE	karshathi	makes them work (based on karma)
15.8 SarIram yadhavApnOthi	ISvara:	bound soul who controls his senses
15.8 SarIram yadhavApnOthi	yath SarIram avApnOthi	(after shedding the previous body) the body which he attains (for that body)
15.8 SarIram yadhavApnOthi	yachcha api uthkrAmathi	from the body which he leaves (from that body)
15.8 SarIram yadhavApnOthi	vAyu:	wind
15.8 SarIram yadhavApnOthi	ASayAth	(from) objects (such as fragrant flower etc)
15.8 SarIram yadhavApnOthi	gandhAn	fragrant pollens
15.8 SarIram yadhavApnOthi	iva	as (they carry)
15.8 SarIram yadhavApnOthi	EthAni	these senses
15.8 SarIram yadhavApnOthi	gruhIthvA	carrying them (from the body which is being given up)
15.8 SarIram yadhavApnOthi	samyAthi	reaching (the new body).
15.9 SrOthram chakshu: sparSanam cha	ayam	this AthmA
15.9 SrOthram chakshu: sparSanam cha	SrOthram	ears
15.9 SrOthram chakshu: sparSanam cha	chakshu:	eyes
15.9 SrOthram chakshu: sparSanam cha	sparSanam cha	body
15.9 SrOthram chakshu: sparSanam cha	rasanam	tongue
15.9 SrOthram chakshu: sparSanam cha	grANam Eva cha	nose, these five sense organs
15.9 SrOthram chakshu: sparSanam cha	mana: cha	mind (which controls these)
15.9 SrOthram chakshu: sparSanam cha	adhishtAya	engaging them in their respective sense such as hearing, sight, touch, taste and smell
15.9 SrOthram chakshu: sparSanam cha	vishayAn	those matters
15.9 SrOthram chakshu: sparSanam cha	upasEvathE	enjoys
15.10 uthkrAmantham sthitham vApi	guNAnvitham	(as explained previously) being together with the body which is filled with three qualities
15.10 uthkrAmantham sthitham vApi	uthkrAmantham	leaving one body
15.10 uthkrAmantham sthitham vApi	sthitham vA-pi	(or) being seated in another body
15.10 uthkrAmantham sthitham vApi	bhunjAnam vA	(or) the AthmA who is enjoying matters related to the three qualities
15.10 uthkrAmantham sthitham vApi	vimUdA:	those who are bewildered (that the body and the soul are same)
15.10 uthkrAmantham sthitham vApi	na anupaSyanthi	do not see (the AthmA who is different from the body)
15.10 uthkrAmantham sthitham vApi	gyAna chakshu:	those who have the eyes of wisdom (which identify the AthmA as being different from the body)
15.10 uthkrAmantham sthitham vApi	paSyanthi	see the distinction (in all the aforementioned states, thatthe AthmA is different from the body)
15.11 yathanthO yOginaS chainam	yathantha: yOgina: cha	the yOgis who engage in efforts (such as karma yOga, to surrender unto me)
15.11 yathanthO yOginaS chainam	Athmani avasthitham	present in their body
15.11 yathanthO yOginaS chainam	Enam	this jIvAthmA
15.11 yathanthO yOginaS chainam	paSyanthi	see (with the eyes of yOga);
15.11 yathanthO yOginaS chainam	yathantha: api	though they attempt (without surrendering unto me)
15.11 yathanthO yOginaS chainam	akruthAthmana:	not having purity in their mind (and due to that)
15.11 yathanthO yOginaS chainam	achEthasa:	not having the heart (to see the AthmA)
15.11 yathanthO yOginaS chainam	Enam na paSyanthi	do not see the AthmA truly.
15.12 yadhAdhithyagatham thEjO	Adhithya gatham	present in the sun
15.12 yadhAdhithyagatham thEjO	yath thEja:	that radiance
15.12 yadhAdhithyagatham thEjO	akhilam jagath	all the worlds
15.12 yadhAdhithyagatham thEjO	bhAsayathE	illuminates
15.12 yadhAdhithyagatham thEjO	chandhramasi yath	the radiance of the moon (which illuminates the worlds)
15.12 yadhAdhithyagatham thEjO	yath cha agnau	the radiance of the fire (which illuminates the worlds)
15.12 yadhAdhithyagatham thEjO	thath thEja:	that radiance
15.12 yadhAdhithyagatham thEjO	mAmakam	as mine
15.12 yadhAdhithyagatham thEjO	vidhdhi	know
15.13 gAm AviSya cha bhUthAni	aham	I
15.13 gAm AviSya cha bhUthAni	gAm AviSya	permeating the earth
15.13 gAm AviSya cha bhUthAni	bhUthAni	all entities
15.13 gAm AviSya cha bhUthAni	OjasA	with my unstoppable vigour
15.13 gAm AviSya cha bhUthAni	dhArayAmi	support
15.13 gAm AviSya cha bhUthAni	rasAthmaka: sOma: bhUthvA	becoming the nectarean moon
15.13 gAm AviSya cha bhUthAni	sarvA: OshadhI:	all plants
15.13 gAm AviSya cha bhUthAni	pushNAmi	nourish
15.14 aham vaiSvAnarO bhUthvA	aham	I
15.14 aham vaiSvAnarO bhUthvA	vaiSvAnara: bhUthvA	being the jAtarAgni (fire of digestion)
15.14 aham vaiSvAnarO bhUthvA	prANinAm	all creatures-
15.14 aham vaiSvAnarO bhUthvA	dhEham ASritha:	being present in the bodies
15.14 aham vaiSvAnarO bhUthvA	chathur vidham annam	four types of food (those which are consumed by chewing, sipping, licking and drinking)
15.14 aham vaiSvAnarO bhUthvA	prANApAna samAyuktha:	being with vital airs like prANa, apAna etc
15.14 aham vaiSvAnarO bhUthvA	pachAmi	digest
15.15 sarvasya chAham hrudhi sannivishtO	aham	I
15.15 sarvasya chAham hrudhi sannivishtO	sarvasya cha	all creatures-
15.15 sarvasya chAham hrudhi sannivishtO	hrudhi	in the heart
15.15 sarvasya chAham hrudhi sannivishtO	sannivishta:	entered as the AthmA and residing there
15.15 sarvasya chAham hrudhi sannivishtO	(everyone-s)
15.15 sarvasya chAham hrudhi sannivishtO	smruthi:	memory
15.15 sarvasya chAham hrudhi sannivishtO	gyAnam	knowledge to identify any entity
15.15 sarvasya chAham hrudhi sannivishtO	apOhanam cha	forgetfulness
15.15 sarvasya chAham hrudhi sannivishtO	maththa: Eva	originate from me;
15.15 sarvasya chAham hrudhi sannivishtO	sarvai: vEdhai: cha	all vEdhams
15.15 sarvasya chAham hrudhi sannivishtO	aham Eva	I am only
15.15 sarvasya chAham hrudhi sannivishtO	vEdhya:	known;
15.15 sarvasya chAham hrudhi sannivishtO	vEdhAntha kruth	benefactor of the fruits of the ordainments of vEdham
15.15 sarvasya chAham hrudhi sannivishtO	vEdha vith cha	knower of vEdham
15.15 sarvasya chAham hrudhi sannivishtO	aham Eva	I am only.
15.16 dhvAvimau purushau lOkE	lOkE	in SAsthram (sacred texts)
15.16 dhvAvimau purushau lOkE	kshara: cha akshara: cha dhvau imau purushau Eva	two types of souls viz kshara – badhdha jIvAthmAs (bound souls – those who are with destructible material body) and akshara – muktha jIvAthmAs (liberated souls – those who are with indestructible spiritual body) are well known kshara: – kshara purusha
15.16 dhvAvimau purushau lOkE	sarvANi bhUthAni	all bound souls.
15.16 dhvAvimau purushau lOkE	akshara:	akshara purusha
15.16 dhvAvimau purushau lOkE	kUtastha: uchyathE	is known as mukthAthmAs (who have no material connection)
15.17 uththama: purushas thvanya:	ya:thu	one who is
15.17 uththama: purushas thvanya:	lOka thrayam	three types of entities [of the world] viz achith (matter), badhdha jIvAthmAs (bound souls) and mukthAthmAs (liberated souls)
15.17 uththama: purushas thvanya:	AviSya	pervading
15.17 uththama: purushas thvanya:	bibharthi	supporting (them)
15.17 uththama: purushas thvanya:	(he is) avyaya:	indestructible
15.17 uththama: purushas thvanya:	ISvara:	controller
15.17 uththama: purushas thvanya:	paramAthmA ithi udhAhrutha:	known (from SAsthram) as paramAthmA
15.17 uththama: purushas thvanya:	uththama: purusha:	the supreme person (due to these reasons)
15.17 uththama: purushas thvanya:	anya:	distinct (from previously explained kshara and akshara purushas)
15.18 yasmAth ksharam athIthoham	aham	I
15.18 yasmAth ksharam athIthoham	yasmAth	since
15.18 yasmAth ksharam athIthoham	ksharam	kshara purusha (bound souls)
15.18 yasmAth ksharam athIthoham	athItha:	surpassing
15.18 yasmAth ksharam athIthoham	aksharAth api	than akshara purusha (liberated souls)
15.18 yasmAth ksharam athIthoham	uththama: cha	being greater
15.18 yasmAth ksharam athIthoham	atha:	due to that reason
15.18 yasmAth ksharam athIthoham	vEdhE lOkE cha	in Sruthi and smruthi
15.18 yasmAth ksharam athIthoham	purushOththama:	as purushOththama
15.18 yasmAth ksharam athIthoham	prathitha: asmi	I am reputedly known
15.19 yO mAm Evam asammUdO	bhAratha	Oh descendant of bharatha clan!
15.19 yO mAm Evam asammUdO	ya:	one
15.19 yO mAm Evam asammUdO	Evam	in this manner
15.19 yO mAm Evam asammUdO	purushOththamam	as the one who is greater than bound souls and liberated souls for m any reasons
15.19 yO mAm Evam asammUdO	mAm	me
15.19 yO mAm Evam asammUdO	asammUda:	without any confusion
15.19 yO mAm Evam asammUdO	jAnAthi	knows
15.19 yO mAm Evam asammUdO	sa: sarvavith	he knows all the paths to reach me.
15.19 yO mAm Evam asammUdO	mAm	me
15.19 yO mAm Evam asammUdO	sarva bhAvEna bhajathi	he remains the one who has served in all paths of devotion etc.
15.20 ithi guhyathamam SAsthram	anagha	Oh sinless!
15.20 ithi guhyathamam SAsthram	bhAratha	Oh descendant of bharatha!
15.20 ithi guhyathamam SAsthram	ithi	in this manner
15.20 ithi guhyathamam SAsthram	idham	this purushOththama vidhyA
15.20 ithi guhyathamam SAsthram	guhya thamam SAsthram	most secretive scripture
15.20 ithi guhyathamam SAsthram	mayA	by me
15.20 ithi guhyathamam SAsthram	uktham	instructed (to you).
15.20 ithi guhyathamam SAsthram	Ethath budhdhvA	knowing this
15.20 ithi guhyathamam SAsthram	budhdhimAn syAth	one shall become wise to attain me;
15.20 ithi guhyathamam SAsthram	krutha kruthya: cha	shall have accomplished all the necessary tasks for such attainment.
16.1 abhayam sathvasamSudhdhi:	abhayam	fearlessness
16.1 abhayam sathvasamSudhdhi:	sathva samsudhdhi:	purity of heart
16.1 abhayam sathvasamSudhdhi:	gyAna yOga vyavasthithi:	being focussed on AthmA (which is distinct from matter)
16.1 abhayam sathvasamSudhdhi:	dhAnam	giving righteously earned wealth to noble people in charity
16.1 abhayam sathvasamSudhdhi:	dhama:	restraining the mind from engaging in sensual pleasures
16.1 abhayam sathvasamSudhdhi:	yagya: cha	engaging in pancha mahA yagyam etc (as thiruvArAdhanam to bhagavAn, without any expectation)
16.1 abhayam sathvasamSudhdhi:	svAdhyAya:	studying vEdham
16.1 abhayam sathvasamSudhdhi:	thapa:	engaging in penances (such as EkAdhaSi vratham etc)
16.1 abhayam sathvasamSudhdhi:	Arjavam	having the mind, speech and actions in harmony
16.2 ahimsA sathyam akrOdhas	ahimsA	not harming any creature
16.2 ahimsA sathyam akrOdhas	sathyam	speaking the truth which causes good to all creatures
16.2 ahimsA sathyam akrOdhas	akrOdha:	not having anger (which leads to harming others)
16.2 ahimsA sathyam akrOdhas	thyAga:	giving up (those aspects which do not cause any good to self)
16.2 ahimsA sathyam akrOdhas	SAnthi:	training the senses (except mind) to not engage in sensual pleasures
16.2 ahimsA sathyam akrOdhas	apaiSutham	avoiding slander (which causes harm to others)
16.2 ahimsA sathyam akrOdhas	bhUthEshu dhayA	being unable to tolerate the sufferings of other creatures
16.2 ahimsA sathyam akrOdhas	alOlupthvam	being detached from worldly matters
16.2 ahimsA sathyam akrOdhas	mArdhavam	being gentle (to be easily approached by noble persons)
16.2 ahimsA sathyam akrOdhas	hrI:	being ashamed (of engaging in harmful activities)
16.2 ahimsA sathyam akrOdhas	achApalam	not even desiring for the aspects which are in reach
16.3 thEja: kshamA dhruthi: Saucham	thEja:	being undefeated (by evil people)
16.3 thEja: kshamA dhruthi: Saucham	kshamA	patience (even towards those who harm)
16.3 thEja: kshamA dhruthi: Saucham	dhruthi:	being firm (even in dire situations)
16.3 thEja: kshamA dhruthi: Saucham	Saucham	having cleanliness (in mind, speech and body) to engage in activities (which are highlighted in SAsthram)
16.3 thEja: kshamA dhruthi: Saucham	adhrOha:	not interfering in the noble actions of others
16.3 thEja: kshamA dhruthi: Saucham	nAthimAnithA	absence of pride (such qualities)
16.3 thEja: kshamA dhruthi: Saucham	dhaivIm sampdham abhijAthasya&nbs p;	for those who are having divine birth (to follow the ordainment of bhagavAn)
16.3 thEja: kshamA dhruthi: Saucham	bhavanthi	are present
16.3 thEja: kshamA dhruthi: Saucham	bhAratha	Oh descendant of bharatha!
16.4 dhambhO dharpOthimAnaS cha	pArtha	Oh son of kunthI!
16.4 dhambhO dharpOthimAnaS cha	AsurIm sampadham abhijAthasya	In those who have the wealth of asuras (that is, violating the orders of bhagavAn)
16.4 dhambhO dharpOthimAnaS cha	dhamba:	practicing righteousness to attain fame (of being righteous)
16.4 dhambhO dharpOthimAnaS cha	dharpa:	pride (derived due to enjoying sensual pleasures)
16.4 dhambhO dharpOthimAnaS cha	athimAna: cha	great ego
16.4 dhambhO dharpOthimAnaS cha	krOdha:	anger (which harms others)
16.4 dhambhO dharpOthimAnaS cha	pArushyam	harshness (which irks noble people)
16.4 dhambhO dharpOthimAnaS cha	agyAnam	ignorance (in understanding the truth and what is to be done and not to be done)
16.4 dhambhO dharpOthimAnaS cha	(bhavanthi	are present).
16.4.5 dhaivI sampadh vimOkshAya	dhaivI sampath	the wealth of dhEvas (which is, following my orders)
16.4.5 dhaivI sampadh vimOkshAya	vimOkshAya mathA	leads to liberation from samsAram;
16.4.5 dhaivI sampadh vimOkshAya	AsurI (sampath)	the wealth of asuras (which is, violating my orders)
16.4.5 dhaivI sampadh vimOkshAya	nibandhAya mathA	leads to attainment of lowly states.
16.5 mA Sucha: sampadham dhaivIm	pANdava	Oh son of pANdu!
16.5 mA Sucha: sampadham dhaivIm	mA Sucha:	do not grieve (thinking -am I born as an asura?-);
16.5 mA Sucha: sampadham dhaivIm	dhaivIm sampadham abhijAtha: asi	you are born as a dhEva (divine person) to fulfil the wealth of dhEvas.
16.6 dhvau bhUthasargau lOkEsmin	pArtha	Oh son of kunthI!
16.6 dhvau bhUthasargau lOkEsmin	asmin lOkE	in this world of [materialistic] actions
16.6 dhvau bhUthasargau lOkEsmin	bhUtha sargau	the creation of beings
16.6 dhvau bhUthasargau lOkEsmin	dhaiva:	belongs to dhEvas
16.6 dhvau bhUthasargau lOkEsmin	Asura Eva cha	and belongs to asuras
16.6 dhvau bhUthasargau lOkEsmin	dhvau	two categories.
16.6 dhvau bhUthasargau lOkEsmin	dhaiva:	the conduct of dhEvas
16.6 dhvau bhUthasargau lOkEsmin	vistharaSa: prOktha:	was elaborately explained.
16.6 dhvau bhUthasargau lOkEsmin	Asuram	the conduct of asuras
16.6 dhvau bhUthasargau lOkEsmin	mE	from me
16.6 dhvau bhUthasargau lOkEsmin	SruNu	hear!
16.7 pravruththim cha nivruththim cha	AsurA: janA:	the persons who are in demoniac category
16.7 pravruththim cha nivruththim cha	pravruththim cha	the means for aiSvarya (material wealth, control)
16.7 pravruththim cha nivruththim cha	nivruththim cha	vaidhika dharmam (the path shown by vEdham) which is the means for liberation
16.7 pravruththim cha nivruththim cha	na vidhu:	do not know;
16.7 pravruththim cha nivruththim cha	thEshu	in them
16.7 pravruththim cha nivruththim cha	Saucham na vidhyathE	purity (which is required to practice vaidhika rituals) is not present;
16.7 pravruththim cha nivruththim cha	AchAra: api na vidhyathE	holy conduct (sandhyA vandhanam etc which brings in such purity) is not present;
16.7 pravruththim cha nivruththim cha	sathyam na vidhyathE	being truthful is also not present in them.
16.8 asathyam aprathishtam thE	thE	Those demoniac persons
16.8 asathyam aprathishtam thE	jagath	the world
16.8 asathyam aprathishtam thE	asathyam aprathishtam anISvaram Ahu:	not saying that -is pervaded by brahmam (lord), supported by brahmam and controlled by brahmam-;
16.8 asathyam aprathishtam thE	aparaspara sambhUtham	-that which is not created by mutual union (of male and female)
16.8 asathyam aprathishtam thE	which entity exists?- – they say;
16.8 asathyam aprathishtam thE	(jagath) kAma hEthukam (Ahu:)	(hence) the world exists based on lust – they say.
16.9 EthAm dhrushtim avashtabhya	(The demoniac people)
16.9 EthAm dhrushtim avashtabhya	EthAm dhrushtim	this crooked view
16.9 EthAm dhrushtim avashtabhya	avashtabhya	holding on to
16.9 EthAm dhrushtim avashtabhya	nashtAthmAna:	not seeing the AthmA (which is different from the body)
16.9 EthAm dhrushtim avashtabhya	alpa budhdhaya:	being small-minded (not being able to differentiate between the body which is known and the soul which is the knower)
16.9 EthAm dhrushtim avashtabhya	ugra karmANa:	being engaged in evil activities (which harm everyone)
16.9 EthAm dhrushtim avashtabhya	aSubhA:	being inauspicious
16.9 EthAm dhrushtim avashtabhya	kshayAya prabhavanthi	become the cause for the ruin of the universe
16.10 kAmam ASrithya dhushpUram	(The demoniac people)
16.10 kAmam ASrithya dhushpUram	dhushpUram	unappeasable
16.10 kAmam ASrithya dhushpUram	kAmam	desires
16.10 kAmam ASrithya dhushpUram	ASrithya	holding on to
16.10 kAmam ASrithya dhushpUram	(to fulfil them)
16.10 kAmam ASrithya dhushpUram	mOhAth	due to ignorance
16.10 kAmam ASrithya dhushpUram	asadhgrAhAn	wealth earned through unlawful means
16.10 kAmam ASrithya dhushpUram	gruhIthvA	holding on to
16.10 kAmam ASrithya dhushpUram	aSuchi vrathA:	with penances which are not sanctioned in SAsthram
16.10 kAmam ASrithya dhushpUram	dhambhamAna madhAnvithA:	with hypocrisy, pride and passion
16.10 kAmam ASrithya dhushpUram	pravarthanthE	are acting.
16.11 chinthAm aparimEyAm cha	(The demoniac people)
16.11 chinthAm aparimEyAm cha	aparimEyAm	immeasurable
16.11 chinthAm aparimEyAm cha	pralayAnthAm cha	to exist and achieve until the deluge
16.11 chinthAm aparimEyAm cha	chinthAm	worries
16.11 chinthAm aparimEyAm cha	upASrithA:	having
16.11 chinthAm aparimEyAm cha	kAmOpa bhOga paramA:	considering lust as the highest goal
16.11 chinthAm aparimEyAm cha	EthAvath ithi niSchithA:	firmly believing -this is the ultimate goal-.
16.12 ASApASaSathair badhdhA:	(The demoniac people)
16.12 ASApASaSathair badhdhA:	ASA pASa Sathai: badhdhA:	being bound by hundreds of ropes known as desires
16.12 ASApASaSathair badhdhA:	kAma krOdha parAyaNA:	being well engaged in lust and anger
16.12 ASApASaSathair badhdhA:	kAma bhOgArtham	to gratify their lust
16.12 ASApASaSathair badhdhA:	anyAyEna	through wrong means
16.12 ASApASaSathair badhdhA:	artha sanjayAn	collection of wealth
16.12 ASApASaSathair badhdhA:	IhanthE	yearn for
16.13 idham adhya mayA labdham	idham	all these (lands, children etc)
16.13 idham adhya mayA labdham	adhya	now
16.13 idham adhya mayA labdham	mayA	by my ability
16.13 idham adhya mayA labdham	labdham	attained;
16.13 idham adhya mayA labdham	imam manOratham	this object which is desired
16.13 idham adhya mayA labdham	prApsyE	will attain (with my own ability);
16.13 idham adhya mayA labdham	idham (dhanam) asthi	I have this wealth due to my ability.
16.13 idham adhya mayA labdham	(idham) dhanam	This wealth (which I desire to attain)
16.13 idham adhya mayA labdham	mE puna: bhavishyathi	I will attain again (due to my ability).
16.14 asau mayA hatha: Sathrur	mayA	by me (who is very strong)
16.14 asau mayA hatha: Sathrur	asau Sathru:	&n bsp;this (my) enemy
16.14 asau mayA hatha: Sathrur	hatha:	is slain;
16.14 asau mayA hatha: Sathrur	aparAn api cha (SathrUn)	and many other enemies
16.14 asau mayA hatha: Sathrur	hanishyE	(I who am valorous) will kill.
16.14 asau mayA hatha: Sathrur	aham ISvara:	I am the controller of everyone;
16.14 asau mayA hatha: Sathrur	aham bhOgI	I am the enjoyer of everything;
16.14 asau mayA hatha: Sathrur	aham sidhdha:	I am all capable;
16.14 asau mayA hatha: Sathrur	(aham) balavAn	I am powerful;
16.14 asau mayA hatha: Sathrur	(aham) sukhI	I am (naturally) joyful.
16.15 AdyObhijanavAn asmi	(aham) Adya: asmi	(I am) naturally wealthy;
16.15 AdyObhijanavAn asmi	(aham) abhijanavAn asmi	(I am) naturally having high family heritage;
16.15 AdyObhijanavAn asmi	mayA sadhruSa: ka: anya asthi	(in this world) is there any one like me (who has acquired all these fame and wealth with self-effort)?
16.15 AdyObhijanavAn asmi	(aham) yakshyE	(With my own ability, I am) performing yagya;
16.15 AdyObhijanavAn asmi	(aham) dhAsyAmi	(With my own ability, I am) giving charitable donations;
16.15 AdyObhijanavAn asmi	(aham) mOdhishyE	(With my own ability, I am) being joyful (through these fame etc);
16.15 AdyObhijanavAn asmi	ithi	saying these
16.15 AdyObhijanavAn asmi	agyAna vimOhithA:	these (demoniac) people become bewildered due to ignorance (of thinking that they are performing yagya etc on their own without the mercy of the lord).
16.16 anEkachiththavibhrAnthA	anEka chiththa vibhrAnthA:	being tossed about by various thoughts
16.16 anEkachiththavibhrAnthA	mOha jAla samAvruthA:	being surrounded with various confusions
16.16 anEkachiththavibhrAnthA	kAma bhOgEshu	in sensual pleasures
16.16 anEkachiththavibhrAnthA	prasakthA:	being deeply engaged
16.16 anEkachiththavibhrAnthA	(dying amidst such situation)
16.16 anEkachiththavibhrAnthA	aSuchau narakE pathanthi	fall into the unclean hellish regions
16.17 AthmasambhAvithA: sthabdhA	Athma sambAvithA:	praising oneself
16.17 AthmasambhAvithA: sthabdhA	sthabdhA:	(due to such self adulation) being puffed up
16.17 AthmasambhAvithA: sthabdhA	dhanamAna madhAnvithA:	having pride which arises due to wealth, knowledge, family heritage
16.17 AthmasambhAvithA: sthabdhA	thE	those demoniac people
16.17 AthmasambhAvithA: sthabdhA	nAma yagyai:	sacrifices which are aimed at name and fame
16.17 AthmasambhAvithA: sthabdhA	avidhi pUrvakam	against the rules of SAsthram
16.17 AthmasambhAvithA: sthabdhA	dhanbhEna	to propagate their own fame indicating -I have done this great yagya-
16.17 AthmasambhAvithA: sthabdhA	yajanthE	perform yagya
16.18 ahankAram balam dharpam	ahankAram	ego (of thinking that everything can be accomplished on their own)
16.18 ahankAram balam dharpam	balam	self strength
16.18 ahankAram balam dharpam	dharpam	pride (of thinking that there is no match for self)
16.18 ahankAram balam dharpam	kAmam	lust (to accomplish everything with such desire)
16.18 ahankAram balam dharpam	krOdham cha	and anger (to destroy everyone who causes hurdles for such accomplishments)
16.18 ahankAram balam dharpam	samSrithA:	holding on to
16.18 ahankAram balam dharpam	Athma para dhEhEshu mAm	towards me who is present in such persons and others (controlling all)
16.18 ahankAram balam dharpam	abhyasUyakA:	having jealousy (to blame me with their cunning ways)
16.18 ahankAram balam dharpam	pradhvishantha:	unable to tolerate (me)
16.18 ahankAram balam dharpam	(are engaging in various yAgams etc as explained before).
16.19 thAn aham dvishatha: krUrAn	dhvishatha:	having hatred towards me (as explained previously)
16.19 thAn aham dvishatha: krUrAn	krU rAn	being cruel
16.19 thAn aham dvishatha: krUrAn	narAdhamAn	being lowly amongst men
16.19 thAn aham dvishatha: krUrAn	aSubhAn	being inauspicious
16.19 thAn aham dvishatha: krUrAn	thAn	those (demoniac people)
16.19 thAn aham dvishatha: krUrAn	aham	I
16.19 thAn aham dvishatha: krUrAn	ajasram	continuously
16.19 thAn aham dvishatha: krUrAn	samsArEshu	in births (which contain repeated birth, death, old-age and disease)
16.19 thAn aham dvishatha: krUrAn	(further, in that)
16.19 thAn aham dvishatha: krUrAn	Asurishu Eva yOnishu	that too, in demoniac births
16.19 thAn aham dvishatha: krUrAn	kshipAmi	I push them
16.20 AsurIm yOnim ApannA	kaunthEya	Oh son of kunthI!
16.20 AsurIm yOnim ApannA	AsurIm yOnim ApannA:	(as explained in previous SlOkam) these people, having attained demoniac births
16.20 AsurIm yOnim ApannA	janmani janmani	in subsequent births
16.20 AsurIm yOnim ApannA	mUdA:	having nurtured with misunderstanding about me
16.20 AsurIm yOnim ApannA	mAm aprApya	without attaining true knowledge about me
16.20 AsurIm yOnim ApannA	thatha:	than those [lowly] births
16.20 AsurIm yOnim ApannA	adhamAm gathim yAnthi	attain lower states
16.21 thrividham narakasyEdham	kAma:	lust
16.21 thrividham narakasyEdham	krOdha:	anger
16.21 thrividham narakasyEdham	thathA lObha:	greed
16.21 thrividham narakasyEdham	Ethath	these
16.21 thrividham narakasyEdham	narakasya	the hell of demoniac nature
16.21 thrividham narakasyEdham	Athmana: nASanam	to destroy the AthmA
16.21 thrividham narakasyEdham	thrividham dhvAram	three types of causes;
16.21 thrividham narakasyEdham	thasmAth	thus
16.21 thrividham narakasyEdham	Ethath thrayam	these three
16.21 thrividham narakasyEdham	thyajEth	should be shunned.
16.22 Ethair vimuktha: kaunthEya	kaunthEya	Oh son of kunthI!
16.22 Ethair vimuktha: kaunthEya	thamO dhvArai:	the cause of darkness (i.e., misunderstanding about me)
16.22 Ethair vimuktha: kaunthEya	Ethai: thribhi:	from these three – kAma (lust), krOdha (anger) and lObha (greed)
16.22 Ethair vimuktha: kaunthEya	vimuktha: nara:	one who is freed
16.22 Ethair vimuktha: kaunthEya	Athmana: SrEya: Acharathi	works for his well-being (to be favourable towards me having acquired true knowledge about me)
16.22 Ethair vimuktha: kaunthEya	thatha:	then
16.22 Ethair vimuktha: kaunthEya	parAm gathim	the greatest goal of me (the supreme lord)
16.22 Ethair vimuktha: kaunthEya	yAthi	attains
16.23 ya: SAsthravidhim uthsrujya	ya:	One who
16.23 ya: SAsthravidhim uthsrujya	SAsthra vidhim	my orders of vEdham
16.23 ya: SAsthravidhim uthsrujya	uthsrujya	discarding
16.23 ya: SAsthravidhim uthsrujya	kAma kAratha: varthathE	acting on his own desire
16.23 ya: SAsthravidhim uthsrujya	sa:	he
16.23 ya: SAsthravidhim uthsrujya	sidhdhim	any goal such as birth in heaven etc in his next birth
16.23 ya: SAsthravidhim uthsrujya	na avApnOthi	does not attain.
16.23 ya: SAsthravidhim uthsrujya	sukham na (avApnOthi)	he does not attain happiness in this birth as well.
16.23 ya: SAsthravidhim uthsrujya	parAm gathim na (avApnOthi)	he does not attain the ultimate goal (of attaining me) as well.
16.24 thasmAch chAsthram pramANam thE	thasmAth	Thus
16.24 thasmAch chAsthram pramANam thE	thE	for you
16.24 thasmAch chAsthram pramANam thE	kArya akArya vyavasthithau	to determine what is to be pursued and what is to be discarded
16.24 thasmAch chAsthram pramANam thE	SAsthram	vEdham is the only
16.24 thasmAch chAsthram pramANam thE	pramANam	authority (due to its being the cause for wisdom);
16.24 thasmAch chAsthram pramANam thE	(Thus)
16.24 thasmAch chAsthram pramANam thE	SAsthra vidhAnOktham	the principle (of supreme lord) which is explained in SAsthram and the means to attain him
16.24 thasmAch chAsthram pramANam thE	gyAthvA	knowing truly
16.24 thasmAch chAsthram pramANam thE	iha	here, in this karma bhUmi
16.24 thasmAch chAsthram pramANam thE	karma	ordained activities (and the wisdom)
16.24 thasmAch chAsthram pramANam thE	karthum arhasi	you are qualified to pursue.
16.23 ya: SAsthravidhim uthsrujya	ya:	One who
16.23 ya: SAsthravidhim uthsrujya	SAsthra vidhim	my orders of vEdham
16.23 ya: SAsthravidhim uthsrujya	uthsrujya	discarding
16.23 ya: SAsthravidhim uthsrujya	kAma kAratha: varthathE	acting on his own desire
16.23 ya: SAsthravidhim uthsrujya	sa:	he
16.23 ya: SAsthravidhim uthsrujya	sidhdhim	any goal such as birth in heaven etc in his next birth
16.23 ya: SAsthravidhim uthsrujya	na avApnOthi	does not attain.
16.23 ya: SAsthravidhim uthsrujya	sukham na (avApnOthi)	he does not attain happiness in this birth as well.
16.23 ya: SAsthravidhim uthsrujya	parAm gathim na (avApnOthi)	he does not attain the ultimate goal (of attaining me) as well.
16.22 Ethair vimuktha: kaunthEya	kaunthEya	Oh son of kunthI!
16.22 Ethair vimuktha: kaunthEya	thamO dhvArai:	the cause of darkness (i.e., misunderstanding about me)
16.22 Ethair vimuktha: kaunthEya	Ethai: thribhi:	from these three – kAma (lust), krOdha (anger) and lObha (greed)
16.22 Ethair vimuktha: kaunthEya	vimuktha: nara:	one who is freed
16.22 Ethair vimuktha: kaunthEya	Athmana: SrEya: Acharathi	works for his well-being (to be favourable towards me having acquired true knowledge about me)
16.22 Ethair vimuktha: kaunthEya	thatha:	then
16.22 Ethair vimuktha: kaunthEya	parAm gathim	the greatest goal of me (the supreme lord)
16.22 Ethair vimuktha: kaunthEya	yAthi	attains
16.21 thrividham narakasyEdham	kAma:	lust
16.21 thrividham narakasyEdham	krOdha:	anger
16.21 thrividham narakasyEdham	thathA lObha:	greed
16.21 thrividham narakasyEdham	Ethath	these
16.21 thrividham narakasyEdham	narakasya	the hell of demoniac nature
16.21 thrividham narakasyEdham	Athmana: nASanam	to destroy the AthmA
16.21 thrividham narakasyEdham	thrividham dhvAram	three types of causes;
16.21 thrividham narakasyEdham	thasmAth	thus
16.21 thrividham narakasyEdham	Ethath thrayam	these three
16.21 thrividham narakasyEdham	thyajEth	should be shunned.
17.1 yE SAsthravidhim uthsrujya	arjuna uvAcha	arjuna spoke
17.1 yE SAsthravidhim uthsrujya	krishNa	Oh krishNa!
17.1 yE SAsthravidhim uthsrujya	yE	those
17.1 yE SAsthravidhim uthsrujya	SAsthra vidhim uthsrujya	even after disregarding the rules of SAsthram
17.1 yE SAsthravidhim uthsrujya	SradhdhayA anvithA:	with faith
17.1 yE SAsthravidhim uthsrujya	yajanthE	performing yagya
17.1 yE SAsthravidhim uthsrujya	thEshAm thu	their
17.1 yE SAsthravidhim uthsrujya	nishtA	state
17.1 yE SAsthravidhim uthsrujya	kA	in which?
17.1 yE SAsthravidhim uthsrujya	sathvam	is it in sathva guNam (goodness)?
17.1 yE SAsthravidhim uthsrujya	AhO raja:	or is it in rajO guNam (passion)?
17.1 yE SAsthravidhim uthsrujya	(AhO) thama:	or is it in thamO guNam (ignorance)?
17.2 thrividhA bhavathi SradhdhA	SrI bhagavAn spoke:
17.2 thrividhA bhavathi SradhdhA	dhEhinAm	for those who have (materialistic) body
17.2 thrividhA bhavathi SradhdhA	svabhAvajA sA SrAdhdhA	the faith they acquire due to their taste in various matters
17.2 thrividhA bhavathi SradhdhA	sAthvikI rAjasI chaiva thAmasI chEthi	as sAthvika (in goodness), rAjasa (passionate) and thAmasa (ignorant)
17.2 thrividhA bhavathi SradhdhA	thrividhA bhavathi	of three categories;
17.2 thrividhA bhavathi SradhdhA	thAm	that nature of such faith
17.2 thrividhA bhavathi SradhdhA	SruNu	you hear.
17.3 sathvAnurUpA sarvasya	bhAratha	Oh descendant of bharatha clan!
17.3 sathvAnurUpA sarvasya	sarvasya	for everyone
17.3 sathvAnurUpA sarvasya	sathvAnurUpA	as per their desire
17.3 sathvAnurUpA sarvasya	SradhdhA bhavathi	faith occurs;
17.3 sathvAnurUpA sarvasya	ayam purusha:	this person
17.3 sathvAnurUpA sarvasya	SradhdhA maya:	is a transformation of such faith;
17.3 sathvAnurUpA sarvasya	ya:	who
17.3 sathvAnurUpA sarvasya	yachchradhdha:	whatever faith he is with
17.3 sathvAnurUpA sarvasya	sa Eva sa:	he is a result of that such only.
17.4 yajanthE sAthvikA dhEvAn	sAthvikA:	Those who are having abundance of sathva guNam (goodness), and faith in such mode
17.4 yajanthE sAthvikA dhEvAn	dhEvAn	dhEvas (celestial beings)
17.4 yajanthE sAthvikA dhEvAn	yajanthE	worship;
17.4 yajanthE sAthvikA dhEvAn	rAjasA:	those who are having abundance of rajO guNam (passion), and faith in such mode
17.4 yajanthE sAthvikA dhEvAn	yaksha rakshAmsi (yajanthE)	worship yakshas (ghosts) and rAkshasas (demons);
17.4 yajanthE sAthvikA dhEvAn	anyE	others who are different from the aforementioned two categories of people
17.4 yajanthE sAthvikA dhEvAn	thAmasA:	those who are having abundance of thamO guNam (ignorance), and faith in such mode
17.4 yajanthE sAthvikA dhEvAn	prEthAn	dead people
17.4 yajanthE sAthvikA dhEvAn	bhUthagaNAn cha	devils
17.4 yajanthE sAthvikA dhEvAn	yajanthE	worship
17.5 aSAsthravihitham ghOram	yE janA:	Those men
17.5 aSAsthravihitham ghOram	aSAsthra vihitham	that which is not ordained in SAsthram
17.5 aSAsthravihitham ghOram	ghOram	severe
17.5 aSAsthravihitham ghOram	thapa: thapyanthE	perform penances and sacrifices
17.5 aSAsthravihitham ghOram	dhambha ahankAra samyukthA:	being with pride and ego
17.5 aSAsthravihitham ghOram	kAma rAga balAnvithA:	being with the strength of lust, attachment
17.6 karSayantha: SarIrastham	achEthasa:	being ignorant
17.6 karSayantha: SarIrastham	SarIrastham bhUthagrAmam	the five great elements in their body
17.6 karSayantha: SarIrastham	karSayantha:	troubling
17.6 karSayantha: SarIrastham	antha: SarIrastham mAm cha Eva	the AthmA which resides in that body and is my amSam [a body/form]
17.6 karSayantha: SarIrastham	karSayantha:	troubling (those who engage in penance and sacrifice)
17.6 karSayantha: SarIrastham	thAn	them
17.6 karSayantha: SarIrastham	AsuraniSchayAn vidhdhi:	know to be having demoniac nature (of opposing my orders)
17.7 AhAras thvapi sarvasya	sarvasya	for all living entities
17.7 AhAras thvapi sarvasya	Ahara: api	food too
17.7 AhAras thvap i sarvasya	thrividha: thu	based on the three categories (sathva, rajas and thamas)
17.7 AhAras thvapi sarvasya	priya: bhavathi	is dear
17.7 AhAras thvapi sarvasya	thathA	so are
17.7 AhAras thvapi sarvasya	yagya:	sacrifices (are also of three categories);
17.7 AhAras thvapi sarvasya	thapa:	penances (are also of three categories);
17.7 AhAras thvapi sarvasya	dhAnam	charities (are also of three categories);
17.7 AhAras thvapi sarvasya	thEshAm	food, sacrifices, penances and charities, their
17.7 AhAras thvapi sarvasya	imam bhEdham	the variances (based on sathva etc qualities)
17.7 AhAras thvapi sarvasya	SruNu	listen (from me).
17.8 Ayu:sathva balArOgya	Ayu:sathva balArOgya sukhaprIthivivardhanA:	nurturing life, knowledge, strength, health, comfort and happiness
17.8 Ayu:sathva balArOgya	rasyA:	filled with sweetness
17.8 Ayu:sathva balArOgya	snigdhA:	having softness
17.8 Ayu:sathva balArOgya	sthirA:	leading to eternal goodness
17.8 Ayu:sathva balArOgya	hrudhyA:	pleasing to the eyes
17.8 Ayu:sathva balArOgya	AhArA:	food items
17.8 Ayu:sathva balArOgya	sAthvika priyA:	dear to sAthvikas (people who are in the mode of goodness)
17.9 katvamlalavaNAthyushNa	katvamla lavaNa athi ushNa thIkshNa rUkshavidhAhina:	bitter, sour, salty, over-hot, pungent, dry and burning
17.9 katvamlalavaNAthyushNa	AhArA:	food items
17.9 katvamlalavaNAthyushNa	rAjasasya ishtA:	dear to those who are having abundance of rajO guNam (passion)
17.9 katvamlalavaNAthyushNa	dhu:khaSOkAmaya pradhA:	lead to sorrow, grief and illness.
17.10 yAthayAmam gatharasam	yAtha yAmam	stale
17.10 yAthayAmam gatharasam	gatha rasam	lost the natural taste
17.10 yAthayAmam gatharasam	pUthi	stinking
17.10 yAthayAmam gatharasam	paryushitham cha	having the taste changed due to having been held for a long time
17.10 yAthayAmam gatharasam	uchchishtam	food remnants from the same container a person (other than AchAryas and learned elders) ate
17.10 yAthayAmam gatharasam	amEdhyam	food which is not offered in yAgam [thiruvArAdhanam]
17.10 yAthayAmam gatharasam	yath bhOjanam	those food items
17.10 yAthayAmam gatharasam	(such food items)
17.10 yAthayAmam gatharasam	thAmasa priyam	dear to those who are having abundance of thamO guNam (ignorance)
17.11 apalAkAnkshibhir yagyO	apalakAnkshAbhi:	by those who have no expectation in the result
17.11 apalAkAnkshibhir yagyO	vidhi dhrushta:	as ordained by SAsthram
17.11 apalAkAnkshibhir yagyO	yashtavyamEva ithi	considering that the yagya must be done (since such yagya is part of worshipping bhagavAn)
17.11 apalAkAnkshibhir yagyO	mana: samAdhAya	with resolute mind
17.11 apalAkAnkshibhir yagyO	ya: yagya:	that yagya
17.11 apalAkAnkshibhir yagyO	ijyathE	is performed
17.11 apalAkAnkshibhir yagyO	sa:	such yagya
17.11 apalAkAnkshibhir yagyO	sAthvika:	is a sAthvika yagya (yagya in the mode of goodness)
17.12 abhisandhAya thu palam	bharatha SrEshta	Oh best among the descendants of bharatha!
17.12 abhisandhAya thu palam	palam abhisandhAya thu	with the desire for material benefits
17.12 abhisandhAya thu palam	dhambhArtham api cha Eva	only for show
17.12 abhisandhAya thu palam	ya: ijyathE	the yagya which is performed
17.12 abhisandhAya thu palam	tham yagyam	that yagya
17.12 abhisandhAya thu palam	rAjasam vidhdhi	know it as rAjasa yagya (sacrifice in the mode of passion)
17.13 vidhihInam asrushtAnnam	vidhi hInam	devoid of permission (of brAhmaNas)
17.13 vidhihInam asrushtAnnam	asrushtAnnam	having materials which are earned by unrighteous means
17.13 vidhihInam asrushtAnnam	manthra hInam	devoid of proper manthras
17.13 vidhihInam asrushtAnnam	adhakshiNam	devoid of offerings [to the brAhamaNas et al]
17.13 vidhihInam asrushtAnnam	SradhdhA virahitham	done without faith
17.13 vidhihInam asrushtAnnam	yagyam	yagya
17.13 vidhihInam asrushtAnnam	thAmasam parichakshathE	is declared (by the knowers of SAsthram) as thAmasa yagyam (yagya in the mode of ignorance)
17.14 dhEvadhvijaguruprAgyA	dhEva dhvija guru prAgyA pUjanam	Worshipping celestial beings, twice-born persons [brAhmaNas], preceptor, learned persons
17.14 dhEvadhvijaguruprAgyA	Saucham	the acts which lead to purity (such as taking a dip in holy rivers)
17.14 dhEvadhvijaguruprAgyA	Arjavam	acting in harmony with the mind
17.14 dhEvadhvijaguruprAgyA	brahmacharyam	not engaging in intimate acts with women
17.14 dhEvadhvijaguruprAgyA	ahimsA cha	not harming other beings
17.14 dhEvadhvijaguruprAgyA	SArIram thapa uchyathE	are said to be the penances performed with the body
17.15 anudhvEgakaram vAkyam	anudhvEgakaram	not causing hatred in others
17.15 anudhvEgakaram vAkyam	sathyam	truthful
17.15 anudhvEgakaram vAkyam	priya hitham cha	both being sweet and causing goodness
17.15 anudhvEgakaram vAkyam	yath vAkyam	words
17.15 anudhvEgakaram vAkyam	svAdhyAya abhyAsanam cha Eva	constantly learning/reciting vEdham
17.15 anudhvEgakaram vAkyam	vAngmayam thapa:	as the penance done by speech
17.15 anudhvEgakaram vAkyam	uchyathE	said
17.16 mana:prasAdha: saumyathvam	mana: prasAdha:	Keeping the mind clear and free from anger etc
17.16 mana:prasAdha: saumyathvam	saumyathvam	thinking about the well-being of others
17.16 mana:prasAdha: saumyathvam	maunam	controlling the speech through mind
17.16 mana:prasAdha: saumyathvam	Athma vinigraha:	restraining the mind from worldly matters and engaging it in the meditation of apt aspects
17.16 mana:prasAdha: saumyathvam	bhAva samsudhdhi:	being without any thought other than AthmA
17.16 mana:prasAdha: saumyathvam	ithi Ethath	all these
17.16 mana:prasAdha: saumyathvam	mAnasam thapa:	penance of the mind
17.16 mana:prasAdha: saumyathvam	uchyathE	said
17.17 SradhdhayA parayA thaptham	apalAkAkshibhi:	being detached from the results
17.17 SradhdhayA parayA thaptham	yukthai:	with (the thought that this is part of worshipping paramAthmA)
17.17 SradhdhayA parayA thaptham	narai:	by men
17.17 SradhdhayA parayA thaptham	parayA SradhdhayA	with great faith
17.17 SradhdhayA parayA thaptham	thath thrividham thapa: thaptham	the three-fold penance (explained previously) which are performed
17.17 SradhdhayA parayA thaptham	thath	that
17.17 SradhdhayA parayA thaptham	sAthvikam parichakshathE	is said (by scholars) to be sAthvika thapas (penance in the mode of goodness)
17.18 sathkAra mAna pUjArtham	sathkAra mAna pUjArtham	to gain respect, praise and worship
17.18 sathkAra mAna pUjArtham	dhambEna cha Eva	and for show
17.18 sathkAra mAna pUjArtham	yath thapa: kriyathE	the penance which is practiced
17.18 sathkAra mAna pUjArtham	thath	that penance
17.18 sathkAra mAna pUjArtham	iha	in this world
17.18 sathkAra mAna pUjArtham	rAjasam prOktham	is said to be caused by rajO guNam (passion);
17.18 sathkAra mAna pUjArtham	(such penance is)
17.18 sathkAra mAna pUjArtham	chalam	unstable
17.18 sathkAra mAna pUjArtham	adhruvam	impermanent
17.19 mUdagrAhENAthmanO yath < /a>	mUdagrAhENa	due to the staunch desire of foolish persons
17.19 mUdagrAhENAthmanO yath	pIdayA	to torture the self
17.19 mUdagrAhENAthmanO yath	parasya uthsAdhanArtham vA	to torture others
17.19 mUdagrAhENAthmanO yath	yatha thapa: kriyathE	the penance which is practiced
17.19 mUdagrAhENAthmanO yath	thath	that penance
17.19 mUdagrAhENAthmanO yath	thAmasam udhAhrutham	is said to be caused by thamO guNam (ignorance)
17.20 dhAthavyam ithi yadh dhAnam	anupakAriNE	for the one who should not be expected to return the favour
17.20 dhAthavyam ithi yadh dhAnam	dhAthavyam ithi	giving only for the purpose of doing so
17.20 dhAthavyam ithi yadh dhAnam	dhESE	at the apt place
17.20 dhAthavyam ithi yadh dhAnam	kAlE cha	at an auspicious time
17.20 dhAthavyam ithi yadh dhAnam	pAthrE cha	to an apt recipient
17.20 dhAthavyam ithi yadh dhAnam	yath dhAnam dhIyathE	the charity which is performed
17.20 dhAthavyam ithi yadh dhAnam	thath dhAnam	that charity
17.20 dhAthavyam ithi yadh dhAnam	sAthvikam smrutham	is said to be sAthvikam (in the mode of goodness)
17.21 yath thu prathyupakArArtham	prathyupakArArtham	expecting a favour in return
17.21 yath thu prathyupakArArtham	palam udhdhiSya vA puna:	or expecting a reward (in the after life)
17.21 yath thu prathyupakArArtham	pariklishtam	with an anguished mind
17.21 yath thu prathyupakArArtham	yaththu dhIyathE	the charity which is given
17.21 yath thu prathyupakArArtham	thath	that charity
17.21 yath thu prathyupakArArtham	rAjasam udhAhrutham	is said to rAjasa dhAnam (charity in the mode of passion).
17.22 adhESakAlE yadh dhAnam	adhESa kAlE	wrong place and time
17.22 adhESakAlE yadh dhAnam	apAthrEbhya: cha	wrong recipient
17.22 adhESakAlE yadh dhAnam	asath krutham	disrespecting the recipient
17.22 adhESakAlE yadh dhAnam	avagyAthAm	insulting the recipient
17.22 adhESakAlE yadh dhAnam	yadhdhAnam dhIyathE	that charity which is performed
17.22 adhESakAlE yadh dhAnam	thath	that
17.22 adhESakAlE yadh dhAnam	thAmasam udhAhrutham	is said to thAmasa dhAnam (charity done in the mode of ignorance)
17.23 Om thath sadh ithi nirdhESO	Om thath sath ithi	-Om thath sath-
17.23 Om thath sadh ithi nirdhESO	thrividha: nirdhESa:	three words
17.23 Om thath sadh ithi nirdhESO	brahmaNa: smrutha:	said to be with vaidhika karma [rituals].
17.23 Om thath sadh ithi nirdhESO	thEna	United with those three words
17.23 Om thath sadh ithi nirdhESO	brAhmaNA:	those [brAhmaNa, kshathriya and vaiSya] who are qualified to learn vEdha
17.23 Om thath sadh ithi nirdhESO	vEdhA: cha	vEdhams (scriptures)
17.23 Om thath sadh ithi nirdhESO	yagyA: cha	yagyams (sacrifices)
17.23 Om thath sadh ithi nirdhESO	purA	during creation
17.23 Om thath sadh ithi nirdhESO	vihithA:	were created by me.
17.24 thasmAdhOm ithyudhAhruthya	thasmAth	as the vaidhika karmas along with these three words are created (in this manner, by me)
17.24 thasmAdhOm ithyudhAhruthya	brahmavAdhinAm	practiced by those [brAhmaNas, kshathriyas and vaiSyas] who recite vEdham
17.24 thasmAdhOm ithyudhAhruthya	vidhAnOkthA:	as ordained in vEdha vAkyams (verses in vEdham)
17.24 thasmAdhOm ithyudhAhruthya	yagya dhAna thapa: kriyA:	vaidhika rituals such as yAgam (sacrifices), dhAnam (charities), thavam (penances)
17.24 thasmAdhOm ithyudhAhruthya	Om ithi udhAhruthya	only after reciting -Om- first
17.24 thasmAdhOm ithyudhAhruthya	sathatham	always
17.24 thasmAdhOm ithyudhAhruthya	pravarthanthE	practiced
17.25 thadhithi anabhisandhAya < /a>	mOksha kAnkshibhi:	by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham
17.25 thadhithi anabhisandhAya	vividhA:	many ways
17.25 thadhithi anabhisandhAya	yagya thapa: kriyA:	yagyas and penances
17.25 thadhithi anabhisandhAya	dhAna kriyA: cha	and charities
17.25 thadhithi anabhisandhAya	thath ithi	with the recital of -thath- (which is the name of brahmam)
17.25 thadhithi anabhisandhAya	palam anabhisandhAya	without expecting result [other than mOksham]
17.25 thadhithi anabhisandhAya	kriyanthE	performed.
17.26 sadhbhAvE sAdhubhAvE cha	pArtha	Oh son of kunthI!
17.26 sadhbhAvE sAdhubhAvE cha	sath ithi Ethath	the word sath
17.26 sadhbhAvE sAdhubhAvE cha	sadhbhAvE	indicating -an entity which exists-
17.26 sadhbhAvE sAdhubhAvE cha	sAdhu bhAvE cha	and indicating -a good entity-
17.26 sadhbhAvE sAdhubhAvE cha	prayujyathE	is said (both in common terms and in vEdham).
17.26 sadhbhAvE sAdhubhAvE cha	thathA	In the same manner
17.26 sadhbhAvE sAdhubhAvE cha	praSasthE karmaNi	even in worldly actions which are auspicious
17.26 sadhbhAvE sAdhubhAvE cha	sachchabdha:	the word -sath-
17.26 sadhbhAvE sAdhubhAvE cha	yujyathE	is used.
17.27 yagyE thapasi dhAnE cha	yagyE	In yagya (sacrifice)
17.27 yagyE thapasi dhAnE cha	thapasi	in thapas (penance)
17.27 yagyE thapasi dhAnE cha	dhAnE cha	in dhAnam (charity)
17.27 yagyE thapasi dhAnE cha	sthithi: cha	[those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm
17.27 yagyE thapasi dhAnE cha	sath ithi uchyathE	is said to be -sath-.
17.27 yagyE thapasi dhAnE cha	thadharthIyam Eva karma cha	the rituals/actions which are meant for those thraivarNikas
17.27 yagyE thapasi dhAnE cha	sath ithi Eva	as -sath- only
17.27 yagyE thapasi dhAnE cha	abhidhIyathE	said.
17.28 aSradhdhayA hutham dhaththam	pArtha	Oh son of kunthI!
17.28 aSradhdhayA hutham dhaththam	aSradhdhayA krutham	performed without faith
17.28 aSradhdhayA hutham dhaththam	yath	that
17.28 aSradhdhayA hutham dhaththam	hutham	hOma (yagya, sacrifice)
17.28 aSradhdhayA hutham dhaththam	dhaththam	dhAnam (charity)
17.28 aSradhdhayA hutham dhaththam	yath thapa: cha thaptham	the penance which is performed (that)
17.28 aSradhdhayA hutham dhaththam	asath ithi uchyathE	is said to be as -asath-;
17.28 aSradhdhayA hutham dhaththam	thath	that
17.28 aSradhdhayA hutham dhaththam	prEthya na	does not lead to mOksham (liberation);
17.28 aSradhdhayA hutham dhaththam	iha cha nO	does not lead to any materialistic benefit as well.
17.27 yagyE thapasi dhAnE cha	yagyE	In yagya (sacrifice)
17.27 yagyE thapasi dhAnE cha	thapasi	in thapas (penance)
17.27 yagyE thapasi dhAnE cha	dhAnE cha	in dhAnam (charity)
17.27 yagyE thapasi dhAnE cha	sthithi: cha	[those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm
17.27 yagyE thapasi dhAnE cha	sath ithi uchyathE	is said to be -sath-.
17.27 yagyE thapasi dhAnE cha	thadharthIyam Eva karma cha	the rituals/actions which are meant for those thraivarNikas
17.27 yagyE thapasi dhAnE cha	sath ithi Eva	as -sath- only
17.27 yagyE thapasi dhAnE cha	abhidhIyathE	said.
17.26 sadhbhAvE sAdhubhAvE cha	pArtha	Oh son of kunthI!
17.26 sadhbhAvE sAdhubhAvE cha	sath ithi Ethath	the word sath
17.26 sadhbhAvE sAdhubhAvE cha	sadhbhAvE	indicating -an entity which exists-
17.26 sadhbhAvE sAdhubhAvE cha	sAdhu bhAvE cha	and indicating -a good entity-
17.26 sadhbhAvE sAdhubhAvE cha	prayujyathE	is said (both in common terms and in vEdham).
17.26 sadhbhAvE sAdhubhAvE cha	thathA	In the same manner
17.26 sadhbhAvE sAdhubhAvE cha	praSasthE karmaNi	even in worldly actions which are auspicious
17.26 sadhbhAvE sAdhubhAvE cha	sachchabdha:	the word -sath-
17.26 sadhbhAvE sAdhubhAvE cha	yujyathE	is used.
17.25 thadhithi anabhisandhAya	mOksha kAnkshibhi:	by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham
17.25 thadhithi anabhisandhAya	vividhA:	many ways
17.25 thadhithi anabhisandhAya	yagya thapa: kriyA:	yagyas and penances
17.25 thadhithi anabhisandhAya	dhAna kriyA: cha	and charities
17.25 thadhithi anabhisandhAya	thath ithi	with the recital of -thath- (which is the name of brahmam)
17.25 thadhithi anabhisandhAya	palam anabhisandhAya	without expecting result [other than mOksham]
17.25 thadhithi anabhisandhAya	kriyanthE	performed.
18.1 sanyAsasya mahAbAhO	mahAbAhO	Oh mighty armed!
18.1 sanyAsasya mahAbAhO	hrushIkESa	Oh one who controls the senses!
18.1 sanyAsasya mahAbAhO	kESInishUdhana	Oh killer of demon kESi!
18.1 sanyAsasya mahAbAhO	sanyAsasya	about sanyAsa (renunciation, which is explained as the means for mOksham in upanishaths)
18.1 sanyAsasya mahAbAhO	thyAgasya cha	about thyAga (sacrifice)
18.1 sanyAsasya mahAbAhO	thathvam	truth
18.1 sanyAsasya mahAbAhO	pruthak vEdhithum	to know if they are different from each other (or the same).
18.1 sanyAsasya mahAbAhO	ichchAmi	I desire
18.2 kAmyAnAm karmaNAm nyAsam	kavaya:	(Some) learned persons
18.2 kAmyAnAm karmaNAm nyAsam	kAmyAnAm karmaNAm	of kAmya karmas which are done expecting certain results
18.2 kAmyAnAm karmaNAm nyAsam	nyAsam	total abandonment
18.2 kAmyAnAm karmaNAm nyAsam	sanyAsam vidhu:	say it to be known as sanyAsam.
18.2 kAmyAnAm karmaNAm nyAsam	vichakshaNA:	Some other learned persons
18.2 kAmyAnAm karmaNAm nyAsam	sarva karma pala thyAgam	abandonment of results of all karmas
18.2 kAmyAnAm karmaNAm nyAsam	thyAgam prAhu: say it to be known as thyAgam.
18.3 thyAjyam dhOshavadhithyEkE	EthE manIshiNa:	Some learned persons
18.3 thyAjyam dhOshavadhithyEkE	dhOshavath karma	karmas such as yagya (sacrifice), which are with defects
18.3 thyAjyam dhOshavadhithyEkE	thyAjyam	can be given up (by mumukshus (liberation seekers))
18.3 thyAjyam dhOshavadhithyEkE	ithi prAhu:	said;
18.3 thyAjyam dhOshavadhithyEkE	aparE cha (manIshiNa:)	Some other learned persons
18.3 thyAjyam dhOshavadhithyEkE	yagya dhAna thapa: karma	karmas such as yagya (sacrifice), dhAna (charity), thapa (penance)
18.3 thyAjyam dhOshavadhithyEkE	na thyAjyam	cannot be given up (even by mumukshus)
18.3 thyAjyam dhOshavadhithyEkE	ithi (prAhu:)	said.
18.4 niSchayam SruNu mE thathra	bharatha saththama	Oh best among the descendants of bharatha!
18.4 niSchayam SruNu mE thathra	thathra thyAgE	about this thyAga which is viewed differently by different persons
18.4 niSchayam SruNu mE thathra	niSchayam	truth
18.4 niSchayam SruNu mE thathra	mE SruNu	hear from me;
18.4 niSchayam SruNu mE thathra	purusha vyAghra	Oh leader among men!
18.4 niSchayam SruNu mE thathra	thyAga:	this thyAga (which is observed while performing karmas)
18.4 niSchayam SruNu mE thathra	thrividha:	three-fold
18.4 niSchayam SruNu mE thathra	samprakIrthitha: hi	was it not explained previously (by me)?
18.5 yagyadhAnathapa: karma	yagya dhAna thapa: karma	vaidhika karmas such as yagya (sacrifice), dhAnam (charity), thapas (penance)
18.5 yagyadhAnathapa: karma	na thyAjyam	cannot be given up (by mumukshus (liberation seekers));
18.5 yagyadhAnathapa: karma	thath	those karmas
18.5 yagyadhAnathapa: karma	kAryam Eva	are to be performed (till the end);
18.5 yagyadhAnathapa: karma	(because)
18.5 yagyadhAnathapa: karma	yagya: dhAnam thapa: cha	these karmas such as yagya (sacrifice), dhAnam (charity), thapas (penance)
18.5 yagyadhAnathapa: karma	manIshiNAm	for those upAsakas (practitioners) who desire liberation
18.5 yagyadhAnathapa: karma	pAvanAni Eva	are purifying acts (which remove the long-standing hurdles which stop the upAsana from completing).
18.6 EthAnyapi thu karmANi	pArtha	Oh son of kunthI!
18.6 EthAnyapi thu karmANi	EthAni karmANi apithu	these karmas (like the upAsana (the means))
18.6 EthAnyapi thu karmANi	sangam	the thought of -mine-
18.6 EthAnyapi thu karmANi	palAni cha	the desire for the result
18.6 EthAnyapi thu karmANi	thyakthvA	giving up
18.6 EthAnyapi thu karmANi	karthavyAni	must be performed (by mumukshus);
18.6 EthAnyapi thu karmANi	ithi	this is
18.6 EthAnyapi thu karmANi	mE	my
18.6 EthAnyapi thu karmANi	niSchitham uththamam matham	firm and top-most principle.
18.7 niyathasya thu sanyAsa:	niyathasya karmaNa:	of the karmas such as nithya (daily), naimiththika (periodical) etc
18.7 niyathasya thu sanyAsa:	sanyAsa: thu	abandonment
18.7 niyathasya thu sanyAsa:	na upapadhyathE	does not fit;
18.7 niyathasya thu sanyAsa:	mOhAth	due to bewilderment (thinking karma is defective)
18.7 niyathasya thu sanyAsa:	thasya	such karma
18.7 niyathasya thu sanyAsa:	parithyAga:	abandonment
18.7 niyathasya thu sanyAsa:	thAmasa parikIrthitha:	said to be caused due to thAmasa guNam (the mode of ignorance).
18.8 dhu:kham ithyEva yath karma	kAya klESa bhayAth	fearing the trouble caused for the body
18.8 dhu:kham ithyEva yath karma	dhu:kham ithi Eva	due to being sorrowful
18.8 dhu:kham ithyEva yath karma	karma	karmas such as nithya karma (daily rituals), naimiththika karma (periodical rituals) etc
18.8 dhu:kham ithyEva yath karma	yath thyajEth	if abandoned
18.8 dhu:kham ithyEva yath karma	sa:	he
18.8 dhu:kham ithyEva yath karma	rAjasam thyAgam kruthvA	due to abandoning by the influence of rajO guNam (passion)
18.8 dhu:kham ithyEva yath karma	thyAga palam	knowledge which is the result of sAthvika thyAgam (renunciation of an act out of sathva guNam)
18.8 dhu:kham ithyEva yath karma	na Eva labhEth	will never attain.
18.9 kAryam ithyEva yath karma	arjuna	Oh arjuna!
18.9 kAryam ithyEva yath karma	niyatham karma	nithya (daily), naimiththika (occasional) karmas
18.9 kAryam ithyEva yath karma	sangam palam chaiva thyakthvA	giving up the attachment of thinking -this is my karma- and the result of the karma
18.9 kAryam ithyEva yath karma	kAryam ithi Eva	thinking that performing the karma itself is the purpose
18.9 kAryam ithyEva yath karma	yath kriyathE	if performed
18.9 kAryam ithyEva yath karma	sa thyAga:	such thyAgam (renunciation)
18.9 kAryam ithyEva yath karma	sAthvika: matha:	is said to be caused by sathva guNam (quality of goodness).
18.10 na dhveshtyakuSalam karma	sathva samAvishta:	Being in sathva guNam as mentioned previously
18.10 na dhveshtyakuSalam karma	mEdhAvI	(because of that) having true knowledge about the truths
18.10 na dhveshtyakuSalam karma	chinna samSaya:	(because of that) being free from all doubts
18.10 na dhveshtyakuSalam karma	thyAgI	the one who is not attached to the result, doership of karmas
18.10 na dhveshtyakuSalam karma	akuSalam karma	pApa karma (sinful deed), which gives unfavourable result and is thus undesirable
18.10 na dhveshtyakuSalam karma	na dhvEshti	does not hate it
18.10 na dhveshtyakuSalam karma	kuSalE (karmaNi)	puNya karma (pious deed), which gives favourable results and is thus desirable
18.10 na dhveshtyakuSalam karma	na anushajjathE	does not desire for it
18.11 na hi dhEhabhruthA Sakyam	dhEha bhruthA	By the AthmA who sustains the body
18.11 na hi dhEhabhruthA Sakyam	karmANi	actions
18.11 na hi dhEhabhruthA Sakyam	aSEshatha: thyakthum	to abandon fully
18.11 na hi dhEhabhruthA Sakyam	na hi Sakyam	is it possible?
18.11 na hi dhEhabhruthA Sakyam	ya:	one
18.11 na hi dhEhabhruthA Sakyam	karma pala thyAgI	who gives up the results of the actions
18.11 na hi dhEhabhruthA Sakyam	sa: thu	he only
18.11 na hi dhEhabhruthA Sakyam	thyAgI ithi	as renouncer
18.11 na hi dhEhabhruthA Sakyam	abhidhIyathE	said as
18.12 anishtam ishtam miSram cha	anishtam	naraka etc which give sorrow (to the one who performs the karma)
18.12 anishtam ishtam miSram cha	ishtam	svarga etc which give joy (to the one who performs the karma)
18.12 anishtam ishtam miSram cha	miSram cha	children, wealth, food etc which give a mixture of joy and sorrow (to the one who performs the karma)
18.12 anishtam ishtam miSram cha	thrividham karmaNa: palam	three types of results of karmas
18.12 anishtam ishtam miSram cha	athyAginAm	for those who did not give up the three aspects (doership, ownership and results of karma)
18.12 anishtam ishtam miSram cha	prEthya	after performing the karma
18.12 anishtam ishtam miSram cha	bhavathi	occurs;
18.12 anishtam ishtam miSram cha	sanyAsinAm thu	for those who have renounced the aforementioned three aspects
18.12 anishtam ishtam miSram cha	kvachith	ever
18.12 anishtam ishtam miSram cha	na bhavathi	(such results) does not occur.
18.13 panchaithAni mahAbAhO	mahAbAhO	Oh mighty armed!
18.13 panchaithAni mahAbAhO	sAnkhyE kruthAnthE	while determining the truth using true knowledge in line with vEdham
18.13 panchaithAni mahAbAhO	sarva karmANAm sidhdhayE	to fulfil all actions
18.13 panchaithAni mahAbAhO	prOkthAni	the said
18.13 panchaithAni mahAbAhO	EthAni pancha kAraNAni	these five causes
18.13 panchaithAni mahAbAhO	mE	from me
18.13 panchaithAni mahAbAhO	nibOdha	learn
18.14 adhishtAnam thathA karthA	adhishtAnam	the body
18.14 adhishtAnam thathA karthA	thathA karthA	the soul
18.14 adhishtAnam thathA karthA	pruthak vidham karaNam cha	the karmEndhriyams (five faculties along with the mind)
18.14 adhishtAnam thathA karthA	vividhA pruthak chEshtA cha	similarly, the prANa (vital air) which has five different functions
18.14 adhishtAnam thathA karthA	athra	among the causes for the karmas
18.14 adhishtAnam thathA karthA	panchamam dhaivam cha Eva	fifth and the most important cause, paramAthmA.
18.15 SarIravAngmanObhir yath	nyAyyam vA	as established in SAsthram
18.15 SarIravAngmanObhir yath	viparItham vA	as forbidden in SAsthram
18.15 SarIravAngmanObhir yath	yath karma	any act
18.15 SarIravAngmanObhir yath	SarIra vAng manObhi:	through body, speech and mind
18.15 SarIravAngmanObhir yath	nara:	a man
18.15 SarIravAngmanObhir yath	prArabhathE	engage in
18.15 SarIravAngmanObhir yath	thasya	for such act
18.15 SarIravAngmanObhir yath	&nbsp ;EthE pancha	these five [explained in previous SlOkam]
18.15 SarIravAngmanObhir yath	hEthava:	are the causes.
18.16 thathraivam sathi karthAram	Evam sathi	while it is in this manner (that is, jIvAthmA-s actions are depending on the permission of paramAthmA)
18.16 thathraivam sathi karthAram	thathra	in one-s actions
18.16 thathraivam sathi karthAram	kEvalam AthmAnam thu	self alone
18.16 thathraivam sathi karthAram	karthAram	as the doer
18.16 thathraivam sathi karthAram	ya: paSyathi	one who sees
18.16 thathraivam sathi karthAram	sa: dhurmathi:	he sees it wrong
18.16 thathraivam sathi karthAram	akrutha budhdhithvAth	not having the knowledge dawned on him (through SAsthram which teaches about self)
18.16 thathraivam sathi karthAram	na paSyathi	does not truly understand (the actual doer)
18.17 yasya nAhankruthO bhAvO	yasya bhAva:	The thoughts of the one (on the doership)
18.17 yasya nAhankruthO bhAvO	na ahankrutha:	are not arising from the pride of -I am the doer-
18.17 yasya nAhankruthO bhAvO	yasya budhdhi:	the intellect of the one
18.17 yasya nAhankruthO bhAvO	na lipyathE	is free from the thoughts such as -the results of this action are mine-, -this action is mine-
18.17 yasya nAhankruthO bhAvO	sa:	he
18.17 yasya nAhankruthO bhAvO	imAn lOkAn hathvA api	even if he kills all the beings in this world (in a battle)
18.17 yasya nAhankruthO bhAvO	na hanthi	will not be considered as the killer;
18.17 yasya nAhankruthO bhAvO	na nibadhyathE	will not be bound in this samsAram (material realm) as a result of such killing.
18.18 gyAnam gyEyam parigyAthA	karma chOdhanA	the rules of vEdham regarding karma (ritualistic worships such as jyOthishtOmam etc)
18.18 gyAnam gyEyam parigyAthA	gyAnam	knowledge (about the karma)
18.18 gyAnam gyEyam parigyAthA	gyEyam	the karma which is to be performed
18.18 gyAnam gyEyam parigyAthA	parigyAthA	the one who knows (such karma)
18.18 gyAnam gyEyam parigyAthA	thrividhA	constitute the three factors;
18.18 gyAnam gyEyam parigyAthA	karma sangraha:	the factors of karma (which is in the middle)
18.18 gyAnam gyEyam parigyAthA	karaNam	the materials etc (which are the means for the karma)
18.18 gyAnam gyEyam parigyAthA	karma	the karma (such as yagyam etc)
18.18 gyAnam gyEyam parigyAthA	karthA ithi	the perfomer of the karma
18.18 gyAnam gyEyam parigyAthA	thrividha:	three.
18.19 gyAnam karma cha karthA cha	guNa sankhyAnE	while counting the effect of qualities (such as sathvam, rajas and thamas)
18.19 gyAnam karma cha karthA cha	guNa bhEdhatha:	per the nature of those qualities
18.19 gyAnam karma cha karthA cha	gyAnam	knowledge (about the karma to be performed)
18.19 gyAnam karma cha karthA cha	karma	the action/ritual (which is performed)
18.19 gyAnam karma cha karthA cha	karthA cha	the doer (who performs the karma)
18.19 gyAnam karma cha karthA cha	thridhA Eva prOchyathE	are all explained in three different ways individually.
18.19 gyAnam karma cha karthA cha	thAni api	Those too
18.19 gyAnam karma cha karthA cha	yathAvath SruNu	hear their true nature.
18.20 sarvabhUthEshu yEnaikam	yEna	That gyAnam (knowledge)
18.20 sarvabhUthEshu yEnaikam	vibhakthEshu	many different types of qualities
18.20 sarvabhUthEshu yEnaikam	sarva bhUthEshu	in all creatures (having classifications such as brAhmaNa, kshathriya etc, who are engaged in karma)
18.20 sarvabhUthEshu yEnaikam	avibhaktham	not being different (in qualities such as colour, form etc)
18.20 sarvabhUthEshu yEnaikam	avyayam	unchanging
18.20 sarvabhUthEshu yEnaikam	Ekam bhAvam	AthmA, which is in a singular state (not being different based on the species etc)
18.20 sarvabhUthEshu yEnaikam	IkshathE	is seen
18.20 sarvabhUthEshu yEnaikam	thath gyAnam	that knowledge
18.20 sarvabhUthEshu yEnaikam	sAthvikam vidhdhi	know as -sAthvika gyAnam-
18.21 pruthakthvEna thu yath gyAnam	sarvEshu bhUthEshu	In all creatures having different bodies such as brAhmaNa etc
18.21 pruthakthvEna thu yath gyAnam	pruthakthvEna	considering their distinguished nature (of being brAhmaNa etc)
18.21 pruthakthvEna thu yath gyAnam	pruthagvidhAn	being distinct by characteristics (such as fair, dark, tall, short)
18.21 pruthakthvEna thu yath gyAnam	nAnAbhAvAn	many different groups of AthmAs
18.21 pruthakthvEna thu yath gyAnam	yath gyAnam vEththi	the knowledge which helps one know
18.21 pruthakthvEna thu yath gyAnam	thath gyAnam	that knowledge
18.21 pruthakthvEna thu yath gyAnam	rAjasam vidhdhi	know to be rAjasa gyAnam (knowledge born of rajO guNam).
18.22 yath thu kruthsnavadh Ekasmin	yath thu	the knowledge
18.22 yath thu kruthsnavadh Ekasmin	Ekasmin kAryE	in an act (of worshipping dead people and ghosts which leads to lowest results)
18.22 yath thu kruthsnavadh Ekasmin	kruthsnavath	like engaging in acts which give fulfilling results
18.22 yath thu kruthsnavadh Ekasmin	saktham	to engage
18.22 yath thu kruthsnavadh Ekasmin	ahEthukam	without any reason (to engage in this manner)
18.22 yath thu kruthsnavadh Ekasmin	athathvArthavath	being situated in the false concept (of seeing AthmAs as being distinct from each other)
18.22 yath thu kruthsnavadh Ekasmin	alpam cha	being very lowly
18.22 yath thu kruthsnavadh Ekasmin	thath	that knowledge
18.22 yath thu kruthsnavadh Ekasmin	thAmasam udhAhrutham	is said to be thAmasa gyAnam (which is acquired from thamO guNam)
18.23 niyatham sangarahitham	yath karma	The karma (action)
18.23 niyatham sangarahitham	niyatham	which is apt (per the individual-s varNa and ASrama)
18.23 niyatham sangarahitham	sangarahitham	without attachment (such as -I am the doer-, -this is my karma-)
18.23 niyatham sangarahitham	arAgadhvEshatha: krutham	not done with desire for fame or hatred for condemnation
18.23 niyatham sangarahitham	apalaprEpsunA (krutham)	done by one who is not attached to the result
18.23 niyatham sangarahitham	thath	that karma
18.23 niyatham sangarahitham	sAthvikam uchyathE	is said to be sAthvika karma
18.24 yath thu kAmEpsunA karma	yath karma thu	The karma
18.24 yath thu kAmEpsunA karma	kAmEpsunA	with attachment to the results
18.24 yath thu kAmEpsunA karma	puna: sAhankArENa vA	with the prideful thinking -I am the doer-
18.24 yath thu kAmEpsunA karma	bahulAyAsam	with great efforts
18.24 yath thu kAmEpsunA karma	kriyathE	performed
18.24 yath thu kAmEpsunA karma	thath	that karma
18.24 yath thu kAmEpsunA karma	rAjasam udhAhrutham	is said to be rAjasa karma
18.25 anubandham kshayam himsAm	yath karmam	The karma
18.25 anubandham kshayam himsAm	anubandham	the sorrow which follows
18.25 anubandham kshayam himsAm	kshayam	loss of wealth
18.25 anubandham kshayam himsAm	himsAm	suffering [it causes] to creatures
18.25 anubandham kshayam himsAm	paurusham cha	(self-s) ability to accomplish the task
18.25 anubandham kshayam himsAm	anavEkshya	without analysing
18.25 anubandham kshayam himsAm	mOhAth	without knowing (that bhagavAn is the controller)
18.25 anubandham kshayam himsAm	ArabhyathE	commenced
18.25 anubandham kshayam himsAm	thath	that karma
18.25 anubandham kshayam himsAm	thAmasam uchyathE	is said to be thAmasa karma.
18.26 mukthasangOnahamvAdhI	muktha sanga:	without attachment to the results
18.26 mukthasangOnahamvAdhI	anaham vAdhI	without the prideful thinking “I am the doer”
18.26 mukthasangOnahamvAdhI	dhruthi uthsAha samanvitha:	dhruthi which means the ability to tolerate unavoidable sorrow, uthsAham which means enthusiasm of being set out to do the task
18.26 mukthasangOnahamvAdhI	sidhdhi asidhdhi: nirvikAra:	being indifferent towards the [favourable/unfavouble] result
18.26 mukthasangOnahamvAdhI	karthA	one who performs the karma
18.26 mukthasangOnahamvAdhI	sAthvika: uchyathE	is said to be sAthvika karthA
18.27 rAgI karmapalaprEpsur	rAgI	being desirous of fame
18.27 rAgI karmapalaprEpsur	karma pala prEpsu:	being desirous of the results of the karma
18.27 rAgI karmapalaprEpsur	lubdha:	being a miser (to spend the money required to perform the karma)
18.27 rAgI karmapalaprEpsur	himsAthmaka:	harming others to perform his karma
18.27 rAgI karmapalaprEpsur	aSuchi :	being impure (lacking the purity which is required to perform the karma)
18.27 rAgI karmapalaprEpsur	harsha SOkAnvitha:	being the one who becomes joyous and sorrowful (due to the victory or defeat respectively in war etc)
18.27 rAgI karmapalaprEpsur	karthA	the performer of the karma
18.27 rAgI karmapalaprEpsur	rAjasa: pari kIrthitha:	is said to be a rAjasa karthA
18.28 ayuktha: prAkrutha: sthabdha:	ayuktha:	being unqualified (to perform karma prescribed in SAsthram)
18.28 ayuktha: prAkrutha: sthabdha:	prAkrutha:	being a layman (who is not learned in SAsthram)
18.28 ayuktha: prAkrutha: sthabdha:	sthabdha:	being incapable of starting the karma (explained in SAsthram)
18.28 ayuktha: prAkrutha: sthabdha:	Sata:	having attachment in inferior karmas like abichAra (exorcising)
18.28 ayuktha: prAkrutha: sthabdha:	naishkruthika:	deceitful
18.28 ayuktha: prAkrutha: sthabdha:	alasa:	lethargic in the karma which he started
18.28 ayuktha: prAkrutha: sthabdha:	vishAdhI	naturally sorrowful
18.28 ayuktha: prAkrutha: sthabdha:	dhIrga sUthrI cha	naturally having evil intent towards others
18.28 ayuktha: prAkrutha: sthabdha:	karthA	the performer of karma
18.28 ayuktha: prAkrutha: sthabdha:	thAmasa: uchyathE	is said to be thAmasa karthA
18.29 budhdhEr bhedham dhruthES chaiva	dhananjaya	Oh arjuna!
18.29 budhdhEr bhedham dhruthES chaiva	budhdhE:	Intellect (of analysing and firmly determining)
18.29 budhdhEr bhedham dhruthES chaiva	dhruthE: cha Eva	firm stand (even if there are hurdles in the karma which is started)
18.29 budhdhEr bhedham dhruthES chaiva	guNatha:	by the three-fold qualities
18.29 budhdhEr bhedham dhruthES chaiva	thrividham bhEdham	the three variations
18.29 budhdhEr bhedham dhruthES chaiva	pruthakthvEna prOchyamAnam	my individual explanation
18.29 budhdhEr bhedham dhruthES chaiva	aSEshENa SruNu	listen (as it is).
18.30 pravruththim cha nivruththim cha	pArtha	Oh son of kunthI!
18.30 pravruththim cha nivruththim cha	pravruththim cha	the righteous acts which are means for worldly wealth
18.30 pravruththim cha nivruththim cha	nivruththim cha	the righteous acts which are means for salvation
18.30 pravruththim cha nivruththim cha	kArya akAryE	do-s and dont-s (for those who are focussed on these means)
18.30 pravruththim cha nivruththim cha	bhaya abhayE	the abode of fear and non-fear
18.30 pravruththim cha nivruththim cha	bandham mOksham cha	the truth of being bound in samsAram and being liberated from it
18.30 pravruththim cha nivruththim cha	yA vEththi	that knowledge which discerns
18.30 pravruththim cha nivruththim cha	sA budhdhi: sAthvikI	that knowledge is made of sathva guNam
18.31 yayA dharmam adharmam cha	pArtha	Oh son of kunthI!
18.31 yayA dharmam adharmam cha	yayA	with the knowledge< /td>
18.31 yayA dharmam adharmam cha	dharmam adharmam cha	dharma (righteous act) and adharmam (unrighteous act)
18.31 yayA dharmam adharmam cha	kAryam akAryam Eva cha	and do-s and don-ts
18.31 yayA dharmam adharmam cha	ayathAvath prajAnAthi	one conceives erroneously
18.31 yayA dharmam adharmam cha	sA budhdhi:	that knowledge
18.31 yayA dharmam adharmam cha	rAjasI	is caused by rajO guNam
18.32 adharmam dharmam ithi yA	pArtha	Oh son of kunthI!
18.32 adharmam dharmam ithi yA	yA	that knowledge
18.32 adharmam dharmam ithi yA	thamasA AvruthA	covered with thamO guNam
18.32 adharmam dharmam ithi yA	adharmam dharmam ithi manyathE	confusing adharmam to be dharmam
18.32 adharmam dharmam ithi yA	sarvArthAn	all things (which are already present and to be acquired)
18.32 adharmam dharmam ithi yA	viparIthAn cha (manyathE)	understanding contrarily
18.32 adharmam dharmam ithi yA	sA budhdhi:	that knowledge
18.32 adharmam dharmam ithi yA	thAmasI	is caused by thamO guNam
18.33 dhruthyA yayA dhArayathE	pArtha	Oh son of kunthI!
18.33 dhruthyA yayA dhArayathE	avyabhichAriNyA	without expectation for any other result
18.33 dhruthyA yayA dhArayathE	yOgEna	through bhagavath upAsanam (worship of emperumAn)
18.33 dhruthyA yayA dhArayathE	mana: praNa indhriya kriyA:	the act of mind, vital air and the senses
18.33 dhruthyA yayA dhArayathE	yayA dhruthyA dhArayathE	the dhruthi (steadiness) with which one sustains
18.33 dhruthyA yayA dhArayathE	sA dhruthi:	that steadiness
18.33 dhruthyA yayA dhArayathE	sAthvikI	is caused by sathva guNam!
18.34 yayA thu dharmakAmArthAn	pArtha arjuna	Oh arjuna, son of kunthI!
18.34 yayA thu dharmakAmArthAn	palAkAnkshI	one who desires for results (other than mOksham)
18.34 yayA thu dharmakAmArthAn	prasangEna	with great attachment
18.34 yayA thu dharmakAmArthAn	dharma kAma arthAn	acts which are means for the three purushArthams viz dharma, artha and kAma
18.34 yayA thu dharmakAmArthAn	yayA thu dhruthyA	with that dhruthi (steadiness)
18.34 yayA thu dharmakAmArthAn	dhArayathE	sustains
18.34 yayA thu dharmakAmArthAn	sA dhruthi:	that steadiness
18.34 yayA thu dharmakAmArthAn	rAjasi	is caused by rajO guNam
18.35 yayA svapnam bhayam SOkam	pArtha	Oh son of kunthI!
18.35 yayA svapnam bhayam SOkam	dhurmEdhA:	one with evil intellect
18.35 yayA svapnam bhayam SOkam	svapnam madham	the acts of mind, vital air etc which cause dream, (sleepiness), jaggedness etc
18.35 yayA svapnam bhayam SOkam	bhayam SOkam vishAdham Eva cha	the acts of mind, vital air etc which cause fear, sorrow, grief etc
18.35 yayA svapnam bhayam SOkam	yayA na vimunchathi	sustains with the dhruthi (steadiness)
18.35 yayA svapnam bhayam SOkam	sA dhruthi:	that steadiness
18.35 yayA svapnam bhayam SOkam	thAmasI	caused by thamO guNam
18.35.5 sukham thu ihdAnIm thrividham	bharatharshabha	Oh leader of bharatha clan!
18.35.5 sukham thu ihdAnIm thrividham	idhAnIm	now
18.35.5 sukham thu ihdAnIm thrividham	sukham thu	happiness
18.35.5 sukham thu ihdAnIm thrividham	thrividham	three kinds
18.35.5 sukham thu ihdAnIm thrividham	mE SruNu	listen from me
18.36 abhyAsAdhramathE yathra	yathra abhyAsAth	being used to the happiness for long
18.36 abhyAsAdhramathE yathra	ramathE	attaining great delight
18.36 abhyAsAdhramathE yathra	dhu:khAntham cha ni gachchathi	ending all the pains in this samsAram
18.37 yath thadhagrE visham iva	ya th thath	that happiness
18.37 yath thadhagrE visham iva	agrE	while commencing (the yOga)
18.37 yath thadhagrE visham iva	visham iva	appearing to be sorrowful (due to lack of practice in AthmA related aspects, and having to undergo hardship due to that)
18.37 yath thadhagrE visham iva	pariNAmE	at the end (of the yOga)
18.37 yath thadhagrE visham iva	amruthOpamam	sweet like nectar (due to enjoying the true nature of AthmA)
18.37 yath thadhagrE visham iva	Athma budhdhi prasAdhajam	due to leaving aside other matters and enjoying AthmA exclusively
18.37 yath thadhagrE visham iva	thath sukham	that happiness
18.37 yath thadhagrE visham iva	sAthvikam prOktham	is said to be caused by sathva guNam
18.38 vishayEndhriyasamyOgAdh	vishayEndhriya samyOgAth	Due to senses coming into contact with objects (like food, beverages etc)
18.38 vishayEndhriyasamyOgAdh	agrE	in the beginning stages (of enjoyment)
18.38 vishayEndhriyasamyOgAdh	yath thath amruthOpamam	that happiness which feels like nectar
18.38 vishayEndhriyasamyOgAdh	pariNAmE	in the end (when the result of such enjoyment arrives)
18.38 vishayEndhriyasamyOgAdh	visham iva	that which gives poison like sorrow
18.38 vishayEndhriyasamyOgAdh	thath sukham	that happiness
18.38 vishayEndhriyasamyOgAdh	rAjasam smrutham	is said to be caused by rajO guNam
18.39 yadhagrE chAnubandhE cha	yath	The happiness which
18.39 yadhagrE chAnubandhE cha	agrE cha	in the beginning
18.39 yadhagrE chAnubandhE cha	anubandhE cha	and subsequently
18.39 yadhagrE chAnubandhE cha	Athmana:	for the AthmA
18.39 yadhagrE chAnubandhE cha	mOhanam	causes bewilderment
18.39 yadhagrE chAnubandhE cha	nidhrA Alasya pramAdhOththam	caused by sleep, lethargy and carelessness
18.39 yadhagrE chAnubandhE cha	thath sukham	that happiness
18.39 yadhagrE chAnubandhE cha	thAmasam udhAhrutham	is said to be thAmasa happiness.
18.40 na thadh asthi pruthivyAm vA	pruthivyAm vA	among humans in this earth
18.40 na thadh asthi pruthivyAm vA	dhivi dhEvEshu vA puna:	among celestials in the heaven
18.40 na thadh asthi pruthivyAm vA	Ebhi: thribhi: prakruthijai: guNai: muktham	freed from these three qualities which are materialistic
18.40 na thadh asthi pruthivyAm vA	yath sathvam syAth	any creature
18.40 na thadh asthi pruthivyAm vA	thath na asthi	such creature is not present.
18.41 brAhmaNakshathriyaviSAm	paranthapa	Oh tormenter of enemies!
18.41 brAhmaNakshathriyaviSAm	brAhmaNa kshathriya viSAm	of brAhmaNas, kshathriyas and vaiSyas
18.41 brAhmaNakshathriyaviSAm	SUdhrANAm cha	and of SUdhras
18.41 brAhmaNakshathriyaviSAm	svabhAva prabhavai: guNai:	the qualities for each of them acquired based on (previous) karma
18.41 brAhmaNakshathriyaviSAm	karmANi	activities
18.41 brAhmaNakshathriyaviSAm	pravibhakthAni	are highlighted individually (in SASthram)
18.42 SamO dhamas thapa: Saucham	Sama:	controlling the external senses
18.42 SamO dhamas thapa: Saucham	dhama:	controlling the mind
18.42 SamO dhamas thapa: Saucham	thapa:	applying austerity for the body as ordained in SAsthram
18.42 SamO dhamas thapa: Saucham	Saucham	acquiring the ability to engage in activities ordained in SAsthram
18.42 SamO dhamas thapa: Saucham	kshAnthi:	being undisturbed when troubled by others
18.42 SamO dhamas thapa: Saucham	Arjavam	being harmonious towards others in one-s mind, body and speech
18.42 SamO dhamas thapa: Saucham	gyAnam	knowing truly about the supreme lord and other principles
18.42 SamO dhamas thapa: Saucham	vigyAnam	knowing the distinguished features of supreme lord
18.42 SamO dhamas thapa: Saucham	Asthikyam&nbs p;	having total faith in whatever is explained by vEdham to be truth
18.42 SamO dhamas thapa: Saucham	svabhAvajam	acquired by [birth based on] previous karma
18.42 SamO dhamas thapa: Saucham	brahmam karma	are the activities for brAhmaNa
18.43 Sauryam thEjO dhruthir dhAkshyam	Sauryam	valour which makes one enter into a battlefield fearlessly
18.43 Sauryam thEjO dhruthir dhAkshyam	thEja:	being undefeatable
18.43 Sauryam thEjO dhruthir dhAkshyam	dhruthi:	standing firm and completing the tasks which were commenced even when hurdles occur
18.43 Sauryam thEjO dhruthir dhAkshyam	dhAkshyam	ability to accomplish everything
18.43 Sauryam thEjO dhruthir dhAkshyam	yudhdhE chApi apalAyanam	not retracting from a battlefield even if death is assured
18.43 Sauryam thEjO dhruthir dhAkshyam	dhAnam	donating one-s belongings to others in charity
18.43 Sauryam thEjO dhruthir dhAkshyam	ISvara bhAva: cha	ability to control one-s citizens
18.43 Sauryam thEjO dhruthir dhAkshyam	svabhAvajam	acquired by [birth based on] previous karma
18.43 Sauryam thEjO dhruthir dhAkshyam	kshAthram cha	activities for kshathriya
18.44 krushigOrakshyavANijyam	krushi gOrakshya vANijyam	farming, protecting cows and doing business
18.44 krushigOrakshyavANijyam	svabhAvajam	acquired by [birth based on] previous karma
18.44 krushigOrakshyavANijyam	vaiSyam karma	activities for vaiSya
18.44 krushigOrakshyavANijyam	SUdhrasya api	for the Sudhra, who belongs to fourth varNa
18.44 krushigOrakshyavANijyam	svabhAvajam	acquired by [birth based on] previous karma
18.44 krushigOrakshyavANijyam	paricharyAthmakam karma	to take up activities in serving those belonging to the first three varNas
18.45 svE svE karmaNyabhiratha:	svE svE karmaNi	in activities according to one-s varNa
18.45 svE svE karmaNyabhiratha:	abhiratha:	involved
18.45 svE svE karmaNyabhiratha:	nara:	person
18.45 svE svE karmaNyabhiratha:	samsidhdhim	fruit of mOksham
18.45 svE svE karmaNyabhiratha:	labathE	attains
18.45 svE svE karmaNyabhiratha:	sva karma niratha:	one who acts according to one-s varNa
18.45 svE svE karmaNyabhiratha:	yathA sidhdhim vindhathithath	how he attains the fruit of mOksham
18.45 svE svE karmaNyabhiratha:	SruNu	listen
18.46 yatha: pravruththir bhUthAnAm	yatha:	from that paramapurusha (supreme lord)
18.46 yatha: pravruththir bhUthAnAm	bhUthAnAm pravruththi:	all aspects such as creation etc for every entity
18.46 yatha: pravruththir bhUthAnAm	yEna	by that supreme lord
18.46 yatha: pravruththir bhUthAnAm	idham sarvam	all these entities
18.46 yatha: pravruththir bhUthAnAm	thatham	pervaded
18.46 yatha: pravruththir bhUthAnAm	tham	that supreme lord
18.46 yatha: pravruththir bhUthAnAm	sva karmaNA	according to his own varNa and ASrama
18.46 yatha: pravruththir bhUthAnAm	abhyarchya	worship
18.46 yatha: pravruththir bhUthAnAm	mAnava:	man
18.46 yatha: pravruththir bhUthAnAm	sidhdhim vindhathi	attains me who is the supreme goal
18.46.5 SrEyAn svadharmO viguNa:	svadharma:	karma yOga which is naturally pursuable (for a man who is with a body)
18.46.5 SrEyAn svadharmO viguNa:	viguNa: (api)	even with shortcomings
18.46.5 SrEyAn svadharmO viguNa:	svanushtithAth	(sometimes) well practiced
18.46.5 SrEyAn svadharmO viguNa:	paradharmAn	gyAna yOga which is to be pursued by someone else
18.46.5 SrEyAn svadharmO viguNa:	SrEyAn	best
18.47 svabhAvaniyatham karma	svabhAva niyatham karma	karma which is naturally fitting [for his nature]
18.47 svabhAvaniyatham karma	kurvan	one who performs
18.47 svabhAvaniyatham karma	kilbisham	samsAra which is the result of sin
18.47 svabhAvaniyatham karma	na ApnOthi	will not attain
18.48 sahajam karma kaunthEya	kaunthEya	Oh son of kunthI!
18.48 sahajam karma kaunthEya	sahajam karma	karma yOga which is naturally fitting [for the nature of individuals]
18.48 sahajam karma kaunthEya	sa dhOsham api	even with blemishes
18.48 sahajam karma kaunthEya	na thyajEth	cannot be given up
18.48 sahajam karma kaunthEya	hi	because
18.48 sahajam karma kaunthEya	dhUmEna	by smoke
18.48 sahajam karma kaunthEya	agni: iva	like fire (which is surrounded)
18.48 sahajam karma kaunthEya	sarvArambhA:	all actions such as karma yOga, gyAna yOga etc
18.48 sahajam karma kaunthEya	dhOshENa AvruthA:	surrounded by blemishes
18.49 asakthabudhdhi: sarvathra	sarvathra	both in karma (actions) and its palam (results)
18.49 asakthabudhdhi: sarvathra	asaktha budhdhi:	without attachment
18.49 asakthabudhdhi: sarvathra	jithAthmA	being victorious over the mind
18.49 asakthabudhdhi: sarvathra	vigathaspruha:	not desirous (of one-s doership)
18.49 asakthabudhdhi: sarvathra	sanyAsEna	(one who can perform) with (the three types of) renunciation (namely giving up doership, ownership and result)
18.49 asakthabudhdhi: sarvathra	paramAm	the top-most
18.49 asakthabudhdhi: sarvathra	naishkarmya sidhdhim	firm state of dhyAna (meditation)
18.49 asakthabudhdhi: sarvathra	adhigachchathi	will attain
18.50 sidhdhim prApthO yathA brahma	kaunthEya	Oh son of kunthI!
18.50 sidhdhim prApthO yathA brahma	sidhdhim prAptha:	one who attained the firm state of dhyAna
18.50 sidhdhim prApthO yathA brahma	yathA brahma ApnOthi	with the means with which one attains self-realisation which is known as brahma
18.50 sidhdhim prApthO yathA brahma	thathA	that means
18.50 sidhdhim prApthO yathA brahma	samAsEna	briefly
18.50 sidhdhim prApthO yathA brahma	mE nibOdha	listen from me;
18.50 sidhdhim prApthO yathA brahma	(the nature of such brahma is)
18.50 sidhdhim prApthO yathA brahma	yA gyAnasya parA nishtA:	that brahma is the ultimate goal of gyAna (knowledge) which is in the form of dhyAna (meditation)
18.51 budhdhyA viSudhdhayA yukthO	budhdhyA viSudhdhayA yuktha:	being with true knowledge about AthmA
18.51 budhdhyA viSudhdhayA yukthO	dhruthyA	with the (previously explained) sAthvika dhruthi
18.51 budhdhyA viSudhdhayA yukthO	AthmAnam	heart
18.51 budhdhyA viSudhdhayA yukthO	niyamya cha	withdrawing it from worldly matters
18.51 budhdhyA viSudhdhayA yukthO	SabdhAdhIn vishayAn	senses such as Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste), gandha (smell)
18.51 budhdhyA viSudhdhayA yukthO	thyakthvA	giving up
18.51 budhdhyA viSudhdhayA yukthO	rAgadhvEshau	likes and dislikes
18.51 budhdhyA viSudhdhayA yukthO	vyuthyasya cha	giving up
18.52 vivikthasEvI laghvASI	vivikthasEvI	being in a secluded place (where there are no hurdles for dhyAna)
18.52 vivikthasEvI laghvASI	laghvASI	with a light diet
18.52 vivikthasEvI laghvASI	yatha vAk kAya mAnasa:	engaging the mind, speech and action in dhyAna
18.52 vivikthasEvI laghvASI	nithyam dhyAna yOga para:	practicing dhyAna yOga everyday until the end
18.52 vivikthasEvI laghvASI	vairAgyam samupASritha:	nurturing detachment (in matters unrelated to AthmA)
18.53 ahankAram balam dharpam	ahankAram	considering dhEham (body) to be AthmA (self)
18.53 ahankAram balam dharpam	balam	the strength of the impressions which nurture such ahankAram
18.53 ahankAram balam dharpam	(resulting in)
1 8.53 ahankAram balam dharpam	dharpam	pride
18.53 ahankAram balam dharpam	kAmam	greed
18.53 ahankAram balam dharpam	krOdham	anger
18.53 ahankAram balam dharpam	parigraham	relatives
18.53 ahankAram balam dharpam	vimuchya	giving up
18.53 ahankAram balam dharpam	nirmama:	without possessiveness on anything which is not owned by him
18.53 ahankAram balam dharpam	SAntha:	only considering self-realisation as enjoyable
18.53 ahankAram balam dharpam	(one who practices dhyAna yOga)
18.53 ahankAram balam dharpam	brahma bhUyAya kalpathE	truly be self-realised.
18.54 brahmabhUtha: prasannAthmA	brahma bhUtha:	Having realised the true nature of the self
18.54 brahmabhUtha: prasannAthmA	prasannAthmA	having unperturbed mind
18.54 brahmabhUtha: prasannAthmA	na SOchathi	neither laments (for anything other than me)
18.54 brahmabhUtha: prasannAthmA	na kAnkshathi	nor desires (for anything other than me);
18.54 brahmabhUtha: prasannAthmA	sarvEshu bhUthEshu	towards all material objects (other than me)
18.54 brahmabhUtha: prasannAthmA	sama:	being equal (in detachment)
18.54 brahmabhUtha: prasannAthmA	parAm	supreme
18.54 brahmabhUtha: prasannAthmA	madhbhakthim	devotion towards me
18.54 brahmabhUtha: prasannAthmA	labhathE	attains
18.55 bhakthyA mAm abhijAnAthi	ya:	me who is of such nature and attitude
18.55 bhakthyA mAm abhijAnAthi	yAvAn cha asmi	me who is of such qualities and wealth
18.55 bhakthyA mAm abhijAnAthi	mAm	such me
18.55 bhakthyA mAm abhijAnAthi	bhakthyA	through (previously explained) parabhakthi
18.55 bhakthyA mAm abhijAnAthi	thathvatha:	truly
18.55 bhakthyA mAm abhijAnAthi	abhijAnAthi	knows;
18.55 bhakthyA mAm abhijAnAthi	mAm	me
18.55 bhakthyA mAm abhijAnAthi	thathvatha: gyAthvA	knowing truly
18.55 bhakthyA mAm abhijAnAthi	thadhanantharam	subsequently
18.55 bhakthyA mAm abhijAnAthi	thatha:	through that paramabhakthi
18.55 bhakthyA mAm abhijAnAthi	mAm	me
18.55 bhakthyA mAm abhijAnAthi	viSathE	attains me fully
18.56 sarvakarmANyapi sadhA	sarva karmANi api	all kAmya karma (actions with expectation for results)
18.56 sarvakarmANyapi sadhA	madhvyapASraya:	submitting the doership etc towards me
18.56 sarvakarmANyapi sadhA	sadhA kurvANa:	one who always performs
18.56 sarvakarmANyapi sadhA	math prasAdhAth	by my grace
18.56 sarvakarmANyapi sadhA	SASvatham	eternally present
18.56 sarvakarmANyapi sadhA	avyayam	imperishable
18.56 sarvakarmANyapi sadhA	padham	me, the goal
18.56 sarvakarmANyapi sadhA	avApnOthi	will attain
18.57 chEthasA sarvakarmANi	chEthasA	with the thought (that the AthmA is mine, and it-s controlled by me)
18.57 chEthasA sarvakarmANi	sarva karmANi	all actions
18.57 chEthasA sarvakarmANi	mayi sannyasya	as offerings to me
18.57 chEthasA sarvakarmANi	mathpara:	considering me as the result
18.57 chEthasA sarvakarmANi	budhdhi yOgam upASrithya	with the previously explained total sacrifices
18.57 chEthasA sarvakarmANi	sathatham	always
18.57 chEthasA sarvakarmANi	machchiththa: bhava	have your heart focussed on me
18.57.5 machchiththa: sarvadhurgANi	machchiththa:	Placing your heart in me (if you performed all actions as explained previously)
18.57.5 machchiththa : sarvadhurgANi	sarva dhurgANi	all hurdles which bind [you] in this samsAram (material realm)
18.57.5 machchiththa: sarvadhurgANi	math prasAdhAth	with my grace
18.57.5 machchiththa: sarvadhurgANi	tharishyasi	will cross over;
18.58 atha chEth thvam ahankArAn	atha	otherwise
18.58 atha chEth thvam ahankArAn	thvam	you
18.58 atha chEth thvam ahankArAn	ahankArAn	with the pride of thinking yourself to be all-knowing
18.58 atha chEth thvam ahankArAn	na SrOshyasi chEth	if you don-t listen to me
18.58 atha chEth thvam ahankArAn	vinankshyasi	you will perish.
18.59 yadhyahankAram ASrithya	ahankAram ASrithya	Considering -I can myself determine good and bad- (foregoing my ordainment)
18.59 yadhyahankAram ASrithya	na yOthsyE ithi	saying -I won-t fight-
18.59 yadhyahankAram ASrithya	yadhi manyasE	if you think
18.59 yadhyahankAram ASrithya	Esha: thE vyavasAya:	this resolve in you
18.59 yadhyahankAram ASrithya	mithyA	will also become false;
18.59 yadhyahankAram ASrithya	(because)
18.59 yadhyahankAram ASrithya	prakruthi:	your body which is an effect of primordial matter
18.59 yadhyahankAram ASrithya	thvAm	you
18.59 yadhyahankAram ASrithya	niyOshyathi	will lead you to fight.
18.60 svabhAvajEna kaunthEya	kaunthEya	Oh son of kunthI!
18.60 svabhAvajEna kaunthEya	svabhAvajEna	caused by your previous karma
18.60 svabhAvajEna kaunthEya	svEna karmaNA	valour which is your act
18.60 svabhAvajEna kaunthEya	nibadhdha:	being bound
18.60 svabhAvajEna kaunthEya	avaSa:	being controlled by your body
18.60 svabhAvajEna kaunthEya	yath mOhAth karthum na ichchasi thath	the war you are not willing to fight due to ignorance
18.60 svabhAvajEna kaunthEya	karishyasi api	you will do it (due to other reasons, even if you forego my order)
18.61 ISvara: sarvabhUthAnAm	arjuna	Oh arjuna!
18.61 ISvara: sarvabhUthAnAm	ISvara:	vAsudhEva who controls everyone
18.61 ISvara: sarvabhUthAnAm	sarva bhUthAnAm hrudhdhESE	in the heart (which is the origin for knowledge), of all beings
18.61 ISvara: sarvabhUthAnAm	yanthra ArUdAni	in the body which is the machine, an effect of matter
18.61 ISvara: sarvabhUthAnAm	sarva bhUthAni	all beings
18.61 ISvara: sarvabhUthAnAm	mAyayA	in this mAyA (samsAram – material realm) which is filled with sathva, rajO, thamO guNam
18.61 ISvara: sarvabhUthAnAm	bhrAmayan	makes them act according to those qualities
18.61 ISvara: sarvabhUthAnAm	thistathi	remains.
18.62 tham Eva SaraNam gachcha	bhAratha	Oh descendant of bharatha clan!
18.62 tham Eva SaraNam gachcha	tham Eva	supreme lord (me)
18.62 tham Eva SaraNam gachcha	sarvabhAvEna	in all manner
18.62 tham Eva SaraNam gachcha	SaraNam gachcha	follow;
18.62 tham Eva SaraNam gachcha	thath prasAdhAth	by his mercy
18.62 tham Eva SaraNam gachcha	parAm SAnthim	freedom from all bondage
18.62 tham Eva SaraNam gachcha	SASvatham sthAnam cha	paramapadham which is the eternal abode of liberation
18.62 tham Eva SaraNam gachcha	prApsyasi	will attain
18.63 ithi thE gyAnam AkhyAtham	ithi	in this manner
18.63 ithi thE gyAnam AkhyAtham	guhyAth guhya tharam	most secretive among the secrets
18.63 ithi thE gyAnam AkhyAtham	gyAnam	knowledge (to facilitate liberation)
18.63 ithi thE gyAnam AkhyAtham	thE	to you
18.63 ithi thE gyAnam AkhyAtham	mayA	by me
18. 63 ithi thE gyAnam AkhyAtham	AkhyAtham	was explained;
18.63 ithi thE gyAnam AkhyAtham	Ethath	this
18.63 ithi thE gyAnam AkhyAtham	aSEshENa vimruSya	analysing fully
18.63 ithi thE gyAnam AkhyAtham	yathA ichchasi	whatever you desire according to your capacity
18.63 ithi thE gyAnam AkhyAtham	thathA kuru	you do that.
18.64 sarvaguhyathamam bhUya:	sarva guhya thamam	about bhakthi yOga which is the most secretive amongst the secrets
18.64 sarvaguhyathamam bhUya:	mE	my
18.64 sarvaguhyathamam bhUya:	paramam vacha:	supreme word
18.64 sarvaguhyathamam bhUya:	bhUya: SruNu	hear again;
18.64 sarvaguhyathamam bhUya:	mE	for me
18.64 sarvaguhyathamam bhUya:	dhrudam ishta: asi	being very dear
18.64 sarvaguhyathamam bhUya:	ithi thatha:	due to
18.64 sarvaguhyathamam bhUya:	thE	to you
18.64 sarvaguhyathamam bhUya:	hitham vakshyAmi	tell what is good for you.
18.65 manmanA bhava madhbhakthO	manmanA bhava	have your heart focussed on me constantly;
18.65 manmanA bhava madhbhakthO	madhbhaktha: bhava	(moreover) have deep love for me;
18.65 manmanA bhava madhbhakthO	madhyAjI bhava	(moreover) become my worshipper;
18.65 manmanA bhava madhbhakthO	mAm	me
18.65 manmanA bhava madhbhakthO	namaskuru	offer obeisances (with all your three faculties viz mind, speech and body);
18.65 manmanA bhava madhbhakthO	mAm Evaishyasi	(by being like this) you will certainly reach me;
18.65 manmanA bhava madhbhakthO	sathyam thE prathijAnE	I promise that this is the truth;
18.65 manmanA bhava madhbhakthO	(because)
18.65 manmanA bhava madhbhakthO	mE priya: asi	you are dear to me
18.66 sarvadharmAn parithyajya	sarva dharmAn	all means
18.66 sarvadharmAn parithyajya	parithyajya	renouncing fully
18.66 sarvadharmAn parithyajya	mAm Ekam	only me
18.66 sarvadharmAn parithyajya	SaraNam	as means
18.66 sarvadharmAn parithyajya	vraja	consider;
18.66 sarvadharmAn parithyajya	aham	I
18.66 sarvadharmAn parithyajya	thvA	you
18.66 sarvadharmAn parithyajya	sarvapApEbhya:	all sins
18.66 sarvadharmAn parithyajya	mOkshayishyAmi	will free;
18.66 sarvadharmAn parithyajya	mA Sucha:	do not grieve.
18.67 idham thE nAthapaskAya	idham	this SAsthram (which was confidentially explained to you by me)
18.67 idham thE nAthapaskAya	thE	by you
18.67 idham thE nAthapaskAya	athapaskAya na (vAchyam)	should not be told to one who has not performed penance;
18.67 idham thE nAthapaskAya	abhakthAya	for one who is not devoted (towards you and me)
18.67 idham thE nAthapaskAya	kadhAchana na (vAchyam)	should be told ever;
18.67 idham thE nAthapaskAya	aSuSrushavE cha	for one who is not desirous in hearing
18.67 idham thE nAthapaskAya	na (vAchyam)	should not be told;
18.67 idham thE nAthapaskAya	mAm	me
18.67 idham thE nAthapaskAya	ya:	one
18.67 idham thE nAthapaskAya	abhyasUyathi	who hates (to him too)
18.67 idham thE nAthapaskAya	na vAchyam	should not be told.
18.68 ya idha paramam guhyam	ya:	one who
18.68 ya idha paramam guhyam	paramam guhyam idham	this SAsthram which is most confidential
18.68 ya idha paramam guhyam	madhbhakthEshu	to my devotees
18.68 ya idha paramam guhyam	abhidhAsyathi	explains (he)
18.68 ya idha paramam guhyam	mayi	towards me
18.68 ya idha paramam guhyam	parAm bhakthim kruthvA	will engage in ultimate devotion
18.68 ya idha paramam guhyam	mAm Eva Eshyathi	will reach me;
18.68 ya idha paramam guhyam	asamSaya:	this is doubtless.
18.69 na cha thasmAn manushyEshu	bhuvi	in this world
18.69 na cha thasmAn manushyEshu	manushyEshu	among men
18.69 na cha thasmAn manushyEshu	thasmAth anya: kaSchith	other than the one who explains this SAsthram
18.69 na cha thasmAn manushyEshu	mE	for me
18.69 na cha thasmAn manushyEshu	priyakruththama: na cha	none who has performed a dearer service
18.69 na cha thasmAn manushyEshu	thasmAth anya:	other than him
18.69 na cha thasmAn manushyEshu	mE	for me
18.69 na cha thasmAn manushyEshu	priyathara: bhavithA na cha	there will be none dearer in the future as well.
18.70 adhyEshyathE cha ya imam	ya:	one
18.70 adhyEshyathE cha ya imam	AvayO:	happened between the two of us
18.70 adhyEshyathE cha ya imam	imam dharmyam samvAdham	SAsthram which was a conversation about the means for liberation
18.70 adhyEshyathE cha ya imam	adhyEshyathE	recites
18.70 adhyEshyathE cha ya imam	thEna	by him
18.70 adhyEshyathE cha ya imam	gyAna yagyEna aham ishta: syAm	worshipped with the gyAna yagya (the service through knowledge)
18.70 adhyEshyathE cha ya imam	ithi	this
18.70 adhyEshyathE cha ya imam	mE mathi:	my opinion.
18.71 SradhdhAvAn anasUyaScha	SradhdhAvAn	being desirous to hear
18.71 SradhdhAvAn anasUyaScha	anasUyu: cha	being free from envy
18.71 SradhdhAvAn anasUyaScha	ya: nara:	that man
18.71 SradhdhAvAn anasUyaScha	SruNuyAth api	one who simply hears this SAsthram
18.71 SradhdhAvAn anasUyaScha	sa: api	that man
18.71 SradhdhAvAn anasUyaScha	muktha:	being freed (from the sins which are the hurdles to begin devotion towards me)
18.71 SradhdhAvAn anasUyaScha	puNya karmaNAm	(my) devotees who have performed many virtuous deeds
18.71 SradhdhAvAn anasUyaScha	SubhAn lOkAn	auspicious assemblies
18.71 SradhdhAvAn anasUyaScha	prApnuyAth	will reach
18.72 kachchidhEthachrutham pArtha	pArtha	Oh son of kunthI!
18.72 kachchidhEthachrutham pArtha	Ethath	this SAsthram (which was explained by me)
18.72 kachchidhEthachrutham pArtha	thvayA	by you
18.72 kachchidhEthachrutham pArtha	EkAgrENa chEthasA	with single focussed mind
18.72 kachchidhEthachrutham pArtha	Kachchith Srutham	was it heard?
18.72 kachchidhEthachrutham pArtha	dhananjaya	Oh dhananjaya!
18.72 kachchidhEthachrutham pArtha	thE	your
18.72 kachchidhEthachrutham pArtha	agyAna sammOha:	the bewilderment rooted in ignorance
18.72 kachchidhEthachrutham pArtha	kachchith pranashta:	is it destroyed?
18.73 nashtO mOha: smruthirlabdhA	arjuna uvAcha	arjuna says
18.73 nashtO mOha: smruthirlabdhA	achyutha	Oh achyutha!
18.73 nashtO mOha: smruthirlabdhA	thvath prasAdhAth	by your grace
18.73 nashtO mOha: smruthirlabdhA	mOha:	(my) contradictory knowledge
18.73 nashtO mOha: smruthirlabdhA	nashta:	is destroyed;
18.73 nashtO mOha: smruthirlabdhA	smruthi:	true knowledge
18.73 nashtO mOha: smruthirlabdhA	mayA	by me
18.73 nashtO mOha: smruthirlabdhA	labdhA	acquired;
18.73 nashtO mOha: smruthirlabdhA	gatha sandhEha:	being freed from doubts
18.73 nashtO mOha: smruthirlabdhA	sthitha: asmi	standing firm, with realisation of truth;
18.73 nashtO mOha: smruthirlabdhA	thava vachanam	according to your instructions (to fight the battle)
18.73 nashtO mOha: smruthirlabdhA	karishyE	will act.
18.74 ithyaham vAsudhEvasya	sanjaya uvAcha	sanjaya says
18.74 ithyaham vAsudhEvasya	ithi	in this manner
18.74 ithyaham vAsudhEvasya	vAsudhEvasya	between krishNa, the son of vasudhEva
18.74 ithyaham vAsudhEvasya	mahAthmana: pArthasya cha	arjuna who is a very wise person
18.74 ithyaham vAsudhEvasya	imam	this
18.74 ithyaham vAsudhEvasya	rOmaharshaNam adhbhutham samvAdham	amazing conversation which causes goose bumps
18.74 ithyaham vAsudhEvasya	aham aSrausham	I heard
18.75 vyAsaprasAdhAth SruthavAn	vyAsa prasAdhAth	by the grace of vyAsa
18.75 vyAsaprasAdhAth SruthavAn	(acquiring divine eyes and ears)
18.75 vyAsaprasAdhAth SruthavAn	Ethath	this
18.75 vyAsaprasAdhAth SruthavAn	param	ultimate
18.75 vyAsaprasAdhAth SruthavAn	guhyam yOgam	this secret of yOga
18.75 vyAsaprasAdhAth SruthavAn	svayam kathayatha: yOgESvarAth krishNa:	from krishNa who has auspicious qualities and who directly spoke
18.75 vyAsaprasAdhAth SruthavAn	aham	I
18.75 vyAsaprasAdhAth SruthavAn	sAkshAth SruthavAn	directly heard
18.76 rAjan samsmruthya samsmruthya	rAjan	Oh king dhritharAshtra!
18.76 rAjan samsmruthya samsmruthya	kESavArjunayO:	between kESava and arjuna
18.76 rAjan samsmruthya samsmruthya	imam puNyam adhbhutham samvAdham	this pure, amazing conversation
18.76 rAjan samsmruthya samsmruthya	samsruthya samsruthya	thinking about it everytime
18.76 rAjan samsmruthya samsmruthya	muhu: muhu:	again and again
18.76 rAjan samsmruthya samsmruthya	hrushyAmi cha	I become greatly blissful
18.77 thachcha samsmruthya samsmruthya	rAjan	Oh king dhritharAshtra!
18.77 thachcha samsmruthya samsmruthya	harE: thath adhbhutham rUpam	krishNas amazing universal form
18.77 thachcha samsmruthya samsmruthya	samsruthya samsruthya cha	thinking about it everytime
18.77 thachcha samsmruthya samsmruthya	mE	for me
18.77 thachcha samsmruthya samsmruthya	mahAn vismaya:	great amazement (occurs)
18.77 thachcha samsmruthya samsmruthya	puna: puna: hrushyAmi cha	I become very blissful again and again
18.78 yathra yOgESvara: krishNO	yathra	where
18.78 yathra yOgESvara: krishNO	yOgESvara:	one who commands all glories
18.78 yathra yOgESvara: krishNO	krishNa:	krishNa (is present)
18.78 yathra yOgESvara: krishNO	yathra	where
18.78 yathra yOgESvara: krishNO	dhanurdhara:	holding the bow
18.78 yathra yOgESvara: krishNO	pArtha:	arjuna (is present)
18.78 yathra yOgESvara: krishNO	thathra	there
18.78 yathra yOgESvara: krishNO	SrI:	all wealth
18.78 yathra yOgESvara: krishNO	vijaya:	victory
18.78 yathra yOgESvara: krishNO	bhUthi:	glories
18.78 yathra yOgESvara: krishNO	nIthi:	virtues
18.78 yathra yOgESvara: krishNO	dhruvA	(remain) well established
18.78 yathra yOgESvara: krishNO	mama: mathi:	this is my opinion.
18.77 thachcha samsmruthya samsmruthya	rAjan	Oh king dhritharAshtra!
18.77 thachcha samsmruthya samsmruthya	harE: thath adhbhutham rUpam	krishNas amazing universal form
18.77 thachcha samsmruthya samsmruthya	samsruthya samsruthya cha	thinking about it everytime
18.77 thachcha samsmruthya samsmruthya	mE	for me
18.77 thachcha samsmruthya samsmruthya	mahAn vismaya:	great amazement (occurs)
18.77 thachcha samsmruthya samsmruthya	puna: puna: hrushyAmi cha	I become very blissful again and again
18.76 rAjan samsmruthya samsmruthya	rAjan	Oh king dhritharAshtra!
18.76 rAjan samsmruthya samsmruthya	kESavArjunayO:	between kESava and arjuna
18.76 rAjan samsmruthya samsmruthya	imam puNyam adhbhutham samvAdham	this pure, amazing conversation
18.76 rAjan samsmruthya samsmruthya	samsruthya samsruthya	thinking about it everytime
18.76 rAjan samsmruthya samsmruthya	muhu: muhu:	again and again
18.76 rAjan samsmruthya samsmruthya	hrushyAmi cha	I become greatly blissful
18.75 vyAsaprasAdhAth SruthavAn	vyAsa prasAdhAth	by the grace of vyAsa
18.75 vyAsaprasAdhAth SruthavAn	(acquiring divine eyes and ears)
18.75 vyAsaprasAdhAth SruthavAn	Ethath	this
18.75 vyAsaprasAdhAth SruthavAn	param	ultimate
18.75 vyAsaprasAdhAth SruthavAn	guhyam yOgam	this secret of yOga
18.75 vyAsaprasAdhAth SruthavAn	svayam kathayatha: yOgESvarAth krishNa:	from krishNa who has auspicious qualities and who directly spoke
18.75 vyAsaprasAdhAth SruthavAn	aham	I
18.75 vyAsaprasAdhAth SruthavAn	sAkshAth SruthavAn	directly heard

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