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

< tr>< td> being situated in knowledge< td>8.10 prayANakAlE manasAchalEna < td> pravadhathAm

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

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