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

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

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