{"id":48318,"date":"2022-12-11T23:47:31","date_gmt":"2022-12-11T23:47:31","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=48318"},"modified":"2022-12-11T23:47:31","modified_gmt":"2022-12-11T23:47:31","slug":"glossary-verse-sri-bhagavath-githa-part2","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2022\/12\/glossary-verse-sri-bhagavath-githa-part2\/","title":{"rendered":"Glossary\/Dictionary by Verse \u2013 Sri bhagavath githA – Chapter 11 to 18"},"content":{"rendered":"\n

Sorted by word<\/a><\/p>\n\n\n\n

\n
Verse<\/th>Word<\/th>Meaning<\/th><\/tr><\/thead>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> arjuna uvAcha <\/td> arjuna said<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> madhanugrahAya <\/td> mercifully towards me<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> paramam guhyam <\/td> very secretive<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> adhyAthma samjitham vacha: <\/td> the instructions (in the first six chapters) which described everything about AthmA<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> yath thvayA uktham <\/td> whatever told by you<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> thEna <\/td> by those words<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> mama ayam mOha <\/td> my confusion relating to this AthmA related matters<\/td><\/tr>
11.1 mad-anugrah\u0101ya parama\u1e41 <\/a><\/td> vigatha:<\/td> has been completely eliminated.<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> kamala pathrAksha <\/td> Oh lord who is having lotus-leaf like eyes!<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> thvaththa <\/td> from you (who is paramAthmA) (springing)<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> bhUthAnAm <\/td> all entities<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> bhavApyayau <\/td> creation and deluge<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> vistharaSa: <\/td> elaborately<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> Sruthau hi <\/td> haven-t been heard?<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> avyayam <\/td> unlimited<\/td><\/tr>
11.2 bhavApyayau hi bhUthAnAm <\/a><\/td> mAhAthmyam api cha <\/td> have heard all your multifaceted greatness<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> paramESvara <\/td> Oh sarvESvara! (Lord of all)<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> purushOththama <\/td> Oh purushOththama! (greatest among all)<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> yathA thvam AthmAnam Aththa <\/td> The way you explained about yourself<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> Evam Ethath <\/td> as it is (understood by me)<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> aiSvaram <\/td> having glories such as being the controller of all<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> thE rUpam <\/td> your form<\/td><\/tr>
11.3 Evam EthadhyathAththa thvam <\/a><\/td> dhrashtum ichchAmi (aham) <\/td> I desire to see.<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> yOgESvara <\/td> Oh one with auspicious qualities!<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> prabhO <\/td> Oh sarvESvara! (Lord of all)<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> thath <\/td> your form<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> dhrashtum Sakyam ithi <\/td> can be seen<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> yadhi manyasE <\/td> if you think<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> thath <\/td> due to that reason only<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> AthmAnam <\/td> your form<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> mE <\/td> for me<\/td><\/tr>
11.4 manyasE yadhi tachchakyam <\/a><\/td> avyayam dharSaya <\/td> show in full<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> SrI bhagavAn uvAchA <\/td> krishNa, the lord, explained<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> mE <\/td> my<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> rUpANi <\/td> forms (which are present everywhere)<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> paSya <\/td> see;<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> atha <\/td> further<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> SathaSa sahasraSa cha <\/td> hundreds and thousands of<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> nAnA vidhAni <\/td> and many varieties<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> dhivyAni <\/td> amazing<\/td><\/tr>
11.5 paSya mE pArtha rUpANi <\/a><\/td> nAnA varNa AkruthIni <\/td> see the forms which have many colours and states<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> bhAratha <\/td> Oh descendan\nt of bharatha clan!<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> AdhithyAn <\/td> (12) Adhithyas (sons of adhithi)<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> vasUn <\/td> (8) vasus<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> rudhrAn <\/td> (11) rudhras<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> aSvinau <\/td> (2) aSvini dhEvathAs<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> thathA marutha: <\/td> (49) maruthas<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> paSya <\/td> behold (them in my singular form)<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> bahUni <\/td> the variety of entities (which are seen)<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> adhrushta pUrvANi <\/td> never seen before (by any one anywhere)<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> AScharyANi <\/td> amazing [view]<\/td><\/tr>
11.6 paSyAdhithyAn vasUn rudhrAn <\/a><\/td> paSya <\/td> behold<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> gudAkESa <\/td> Oh conqueror of sleep!<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> iha mama dhEhE <\/td> in this my form here<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> Ekastham <\/td> in one part<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> sa charAcharam kruthsnam jagath <\/td> all movable and immovable entities of the material realm<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> adhya paSya <\/td> behold<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> yath cha anyath dhrashtum ichchasi <\/td> whichever else you may like to see<\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> (that too)<\/td><\/td><\/tr>
11.7 ihaikastham jagath kruthsnam <\/a><\/td> mama dhEhE Ekastham paSya <\/td> you can see in one part of my body<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> anEna Eva sva chakshushA <\/td> with these eyes of yours<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> mAm dhrashtum thu na SakshyasE <\/td> you cannot see me<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> dhivyam chakshu: <\/td> divine eyes which are different from these material eyes<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> thE dhadhAmi <\/td> I am giving you.<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> (With those eyes)<\/td><\/tr>
11.8 na thu mAm SakyasE dhrashtum <\/a><\/td> mE aiSvaram yOgam paSya <\/td> You see the auspicious qualities and wealth which are present with me, the ISvara, exclusively<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> rAjan <\/td> Oh king dhrutharAshtra!<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> mahA yOgESvara: hari: <\/td> krishNa, the lord, who is together with amazing aspects<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> Evam ukthvA <\/td> saying thus<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> thatha: <\/td> then<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> pArthAya <\/td> to the son of kunthI!<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> paramam <\/td> incomparable<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> aiSvaram <\/td> exclusive to him<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> rUpam <\/td> viSvarUpam<\/td><\/tr>
11.9 Evam ukthvA thathO rAjan <\/a><\/td> dharSayAmAsa <\/td> manifested<\/td><\/tr>
11.10 anEka vakthra nayanam <\/a><\/td> anEka vakthra nayanam <\/td> having countless mouths and eyes<\/td><\/tr>
11.10 anEka vakthra nayanam <\/a><\/td> anEka adhubhutha dharSanam <\/td> having amazing view of unlimited glories<\/td><\/tr>
11.10 anEka vakthra nayanam <\/a><\/td> anEka dhivya AbharaNam <\/td> having many divine ornaments<\/td><\/tr>
11.10 anEka vakthra nayanam <\/a><\/td> dhivya anEka udhyatha Ayudham <\/td> having many divine weapons.<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> dhivya mAlya ambaradharam <\/td> being decorated with divine garlands and garments<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> dhivya gandha anulEpanam <\/td> anointed with divine sandalwood paste etc<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> sarva AScharyamayam <\/td> being the abode of all amazing entities\/aspects<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> dhEvam <\/td> radiant<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> anantham <\/td> unbound by place and time<\/td><\/tr>
11.11 dhivya mAlyAmbaradharam <\/a><\/td> viSvathO mukham <\/td> having faces in all directions<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> sUrya sahasrasya bhA: <\/td> the brightness of thousand suns<\/td><\/tr>
11.12 dhivi sUryasahasrasy\na <\/a><\/td> dhivi <\/td> in the sky<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> yugapath <\/td> at once<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> yadhi uththithara bhavEth <\/td> if appeared<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> sA <\/td> that brightness<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> thasya mahAthmana bhAsa <\/td> that great lord-s brightness<\/td><\/tr>
11.12 dhivi sUryasahasrasya <\/a><\/td> sadhruSI syadh <\/td> will be comparable<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> thathra dhEva dhEvasya SarIrE <\/td> In the divine form of such lord of lords<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> anEkadhA pravibhaktham <\/td> divided out in many ways<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> kruthsnam jagath <\/td> all the words<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> Ekastham <\/td> in a single spot<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> pANdava <\/td> arjuna<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> thadhA <\/td> then<\/td><\/tr>
11.13 thathraikastham jagath kruthsnam <\/a><\/td> apaSyath <\/td> saw<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> thatha: <\/td> subsequently<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> sa dhanajaya: <\/td> that arjuna<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> vismayAvishta <\/td> being filled with amazement (having seen everything in krishNa-s divine form as mentioned in previous verses)<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> hrushtarOmA: <\/td> with goosebumps<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> dhEvam <\/td> krishNa (who manifested viSvarUpam)<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> SirasA praNamya <\/td> bowing his head<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> kruthAnjali <\/td> saluting with joined palms<\/td><\/tr>
11.14 thatha: sa vismayAvishtO <\/a><\/td> abhAshatha <\/td> spoke as follows<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> arjuna uvAcha <\/td> arjuna spoke<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> dhEva <\/td> Oh lord!<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> thava dhEhE <\/td> in your form<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> sarvAn dhEvAn paSyAmi <\/td> I am seeing all dhEvas<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> (sarvAn) bhUtha viSEsha sangAn (paSyAmi) <\/td> I am seeing the collections of all creatures<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> (thathA <\/td> similarly)<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> brahmANam <\/td> brahmA<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> kamalAsanastham ISam <\/td> Siva (rudhra) who is obedient towards brahmA who is seated in a lotus flower<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> sarvAn rushIn cha <\/td> all sages<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> dhIpthAn (dhivyAn) <\/td> radiant<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> uragAn cha <\/td> serpents<\/td><\/tr>
11.15 paSyAmi dhEvAms thava dhEva dhEhE <\/a><\/td> paSyAmi <\/td> seeing<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> anEkabAhUdharavakthranEthram <\/td> having countless hands, stomachs, mouths, eyes<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> anantha rUpam <\/td> having countless forms<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> thavAm <\/td> you<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> sarvatha <\/td> on all sides<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> paSyAmi <\/td> I am seeing.<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> viSvESvara <\/td> Oh controller of all!<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> viSvarUpa <\/td> Oh one who has everything as your body!<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> (as your boundless)<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> thava <\/td> for you<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> na antham paSyAmi <\/td> I am not seeing the end<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> na madhyam (paSyAmi) <\/td> I am not seeing the middle<\/td><\/tr>
11.16 anEkabAhUdharavakthranEthram <\/a><\/td> na puna Adhim (paSyAmi) <\/td>&n\nbsp;I am not seeing the beginning<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> thEjOrASim <\/td> being a bundle of great resplendence<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> sarvatha dhIpthimantham <\/td> having radiance on all sides<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> samanthAdh dhurnirIksham <\/td> every limb being difficult to behold<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> dhIpthAnalArkadhyuthim <\/td> having rays similar to those of blazing fire and sun<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> apramEyam <\/td> immeasurable<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> thvA <\/td> you<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> kirItinam <\/td> having crown<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> chakriNam cha <\/td> having chakra (disc)<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> gadhinam <\/td> having gadha (mace)<\/td><\/tr>
11.17 kirItinam gadhinam chakrinam cha <\/a><\/td> paSyAmi <\/td> I am seeing.<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> vEdhithavyam paramam aksharam <\/td> You are to be known as the supreme aksharam (imperishable) as pronounced in upanishaths<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> asya viSvasya <\/td> for this world<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> param nidhAnam <\/td> you are the shelter<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> avyaya: <\/td> indestructible (in all manners)<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> SASvatha dharma gOpthA <\/td> protector of the eternal vaidhika dharmam<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> sanAthana purusha <\/td> the primordial lord (who is pronounced in upanishaths)<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.18 thvam aksharam paramam vEdhithavyam <\/a><\/td> mE matha: <\/td> are understood by me (in this way)<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> anAdhi madhya antham <\/td> having no beginning, middle and end<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> anantha vIryam <\/td> having unlimited energy<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> anantha bAhum <\/td> having unlimited arms<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> SaSi sUrya nEthram <\/td> having divine eyes which are cool like moon and hot like sun<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> dhIptha huthAsa vakthram <\/td> having mouths which are swallowing everything like the blazing fire during total deluge<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> sva thEjasA <\/td> by your radiance<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> idham viSvam thapantham <\/td> warming up the worlds<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> thvA <\/td> you<\/td><\/tr>
11.19 anAdhimadhyAntham ananthavIryam <\/a><\/td> paSyAmi <\/td> I am seeing<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> dhyAvApruthivyO: idham antharam <\/td> the space between the higher worlds and lower worlds<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> sarvA dhiSaS cha <\/td> all directions<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> thvayA EkEna <\/td> by you only<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> vyAptham hi <\/td> haven-t been pervaded?<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> mahAthman <\/td> Oh one with unlimited will!<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> thava <\/td> your<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> idham ugram adhbhutham rUpam dhrushtvA <\/td> seeing this amazingly fierce divine form<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> lOka thrayam <\/td> three types of people [the favourable ones, unfavourable ones and the unconcerned ones]<\/td><\/tr>
11.20 dhyAvApruthivyOr idham antharam hi <\/a><\/td> pravyathitham <\/td> have become fearful<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> amI sura sanghA: <\/td> these groups of dhEvathAs<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> thvA viSanthi hi <\/td> when they approach you<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> kEchith <\/td> some of them<\/td><\/tr>
\n11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> bhIthA: <\/td> being fearful (on seeing your very fiercely radiant form)<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> prAnjalaya: <\/td> standing with joined palms<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> gruNanthi <\/td> praising you (according to their abilities)<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> maharshi sidhdha sanghA: <\/td> other groups of great sages<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> svasthi ithi ukthvA <\/td> saying -let there be auspiciousness-<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> pushkalAbhi sthuthibhi: <\/td> lavish praises (matching your greatness)<\/td><\/tr>
11.21 amI hi thvAm surasanghA viSanthi <\/a><\/td> sthuvanthi <\/td> praising<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> rudhrAdhithyA: <\/td> (eleven) rudhras, (twelve) Adhithyas<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> vasava <\/td> (eight) vasus<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> yE cha viSvE sAdhyA: <\/td> all those sAdhya dhEvas<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> aSvinau <\/td> (two) aSvinI dhEvas<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> marutha: cha <\/td> (forty nine) maruthas<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> UshmapA: cha <\/td> pithrus (ancestors)<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> gandharva yaksha asura sidhdha sanghA: <\/td> groups of gandharvas, yakshas, asuras and sidhdhas<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> sarvE chaiva <\/td> all of them<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> vismithA: <\/td> being astonished<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
11.22 rudhrAdhithyA vasavO yE cha sAdhyA <\/a><\/td> vIkshanthE <\/td> are seeing<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> mahA bAhO <\/td> Oh mighty armed!<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> bahu vakthra nEthram <\/td> having many mouths and eyes<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> bahu bAhUrUpAdham <\/td> having many arms, thighs and feet<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> bahu udharam <\/td> having many stomachs<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> bahu dhamshtrAkarALam <\/td> frightening due to having many teeth<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> mahath <\/td> huge<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> thE rUpam <\/td> your form<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> dhrushtvA <\/td> on seeing<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> lOkA <\/td> the residents of this world<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> pravyathithA <\/td> have become fearful<\/td><\/tr>
11.23 rUpam mahath thE bahuvakthranEthram <\/a><\/td> thathA aham <\/td> I too have become fearful.<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> vishNO <\/td> Oh vishNu!<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> nabhasspruSam <\/td> standing tall, in contact with paramapadham (spiritual realm)<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> dhIptham <\/td> shining<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> anEka varNam <\/td> having many colours<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> vyAththAnanam <\/td> having wide open mouth<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> dhIptha vishAla nEthram <\/td> having wide and shining eyes<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> thvA <\/td> you<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> dhrushtvA <\/td> seeing<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> pravyathithAntharAthmA <\/td> I who am frightened<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> dhruthim <\/td> sustaining the body<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> Samam cha <\/td> the control of mind, senses etc<\/td><\/tr>
11.24 nabhasspruSam dhIptham anEkavarNam <\/a><\/td> na vindhAmi hi <\/td> have not achieved, isn-t it?<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> dhEVESa <\/td> Oh lord of dhEvas!<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukh\nAni <\/a><\/td> jagannivAsa <\/td> Oh the abode of all worlds!<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> dhamshtra karALAni <\/td> looking frightening due to the teeth<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> kAlAnala sannibhAni cha <\/td> resembling the fire of deluge<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> thE <\/td> your<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> mukhAni <\/td> faces\/mouths<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> dhrushtvA Eva <\/td> just on seeing<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> dhiSa: <\/td> directions<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> na jAnE <\/td> I do not know<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> na cha Sarma labhE <\/td> not attaining joy<\/td><\/tr>
11.25 dhamshtrAkarAlAni cha thE mukhAni <\/a><\/td> prasIdha <\/td> become merciful [towards me]<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> amI sarvE dhrutharAshtrasya puthrA: <\/td> the hundred sons of dhrutharAshtra who are seen across us<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> bhIshma <\/td> bhIshma, the grandfather<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> dhrONa <\/td> dhrONa, the teacher<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> thathA asau sUthaputhra: <\/td> karNa who is also seen here<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> avani pAla sanghai: sarvai: saha <\/td> all the rulers (who are on their side)<\/td><\/tr>
11.26 amI cha thvAm dhrutharAshtrasya puthrA: <\/a><\/td> asmadhIyai: api yOdhamukhyai: <\/td> along with some warriors from our side too<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> dhamshtrAkarAlAni <\/td> having curved teeth<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> bhayAnakAni <\/td> very terrifying<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> thE vakthrANi <\/td> in your mouths<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> thvaramANA Eva viSanthi <\/td> entering in (towards their destruction)<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> kEchith <\/td> some of them<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> chUrNithai: uththamAngai: <\/td> with their heads severed<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> dhaSanAntharEshu vilagnA <\/td> hanging in the gaps between the teeth<\/td><\/tr>
11.27 vakthrANi thE thvaramANA viSanthi <\/a><\/td> sandhruSyanthE <\/td> are seen<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> bahava <\/td> many<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> nadhInAm ambuvEgA: <\/td> waters of rivers flowing<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> samudhram Eva abhimukhA: <\/td> towards the sea<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> yathA dhravanthi <\/td> how they flow<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> amI naralOkha vIrA <\/td> the warriors of this world<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> thava abhi vijvalanthi vakthrANi <\/td> in your blazing mouths<\/td><\/tr>
11.28 yathA nadhInAm bahavOmbuvEgA: <\/a><\/td> viSanthi <\/td> entering<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> samrudhdhavEgA: <\/td> having great speed<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> pathangA: <\/td> moths<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> pradhIptha jvalanam <\/td> in flaming fire<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> yathA nASaya viSanthi <\/td> how they enter to die<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> thathaiva <\/td> similarly<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> samrudhdha vEgA lOkA: api <\/td> the warriors with great speed<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> thava <\/td> your<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> abhijvalanthi vakthrANi <\/td> blazing mouths<\/td><\/tr>
11.29 yathA pradhIptha jvalana pathangA <\/a><\/td> nASAya viSanthi <\/td> enter to die<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> vishNO <\/td> Oh vishNu!<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> samagrAn lOkAn <\/td> all of these warriors<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> jvaladhbhi vadhanai <\/td> fiery mouths<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> grasamAna: <\/td> consuming<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> samanthAth lElihyasE <\/td> licking all around many times<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> thva <\/td> your<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> ugrA bhAsa <\/td> fierce rays<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> thEjObhi: <\/td> (with their) radiance<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> samagram jagath <\/td> all the worlds<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> Apurya <\/td> filled<\/td><\/tr>
11.30 lElihyasE grasamAna: samanthAth <\/a><\/td> prathapanthi <\/td> burn<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> dhEvavara <\/td> Oh best among dhEvathAs!<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> ugra rUpa bhavAn <\/td> you who are having very fierce form<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> ka <\/td> what do you desire to do?<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> Adhyam bhavantham <\/td> about you who are the original cause<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> vigyAthum <\/td> to know<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> ichchAmi <\/td> I like.<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> thava pravruththim <\/td> your desired activities<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> nahi prajAnAmi <\/td> I don-t know.<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> mE <\/td> for me<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> AgyAhi <\/td> please tell me<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> thE nama: asthu <\/td> let my salutations belong to you<\/td><\/tr>
11.31 AkhyAhi mE kO bhavAn ugrarUpO <\/a><\/td> prasIdha <\/td> be merciful<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> SrI bhagavAn says,<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> lOkakshaya krutha <\/td> to destroy (the demoniac) lands of this world<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> pravrudhdha <\/td> I who have appeared with this terrible form<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> kAla: asmi <\/td> I am death personified (who calculates the life span of these warriors).<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> lOkAn <\/td> [the warriors of] this kingly land<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> samAharthum <\/td> to destroy personally<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> iha <\/td> in this battle field<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> pravruththa: <\/td> I am set out;<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> prathyanIkEshu <\/td> in (your) opposite side<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> yE yOdhA: avasthithA: <\/td> those few warriors who are waiting (to fight)<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> sarvE <\/td> all of them<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> thvA ruthE api <\/td> even if you are not there<\/td><\/tr>
11.32 kAlOsmi lOkakshayakruth pravrudhdhO <\/a><\/td> na bhavishyathi <\/td> (by my will) are going to be destroyed.<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> thasmAth <\/td> due to the aforementioned reason<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> uththishta <\/td> arise (to fight)<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> Sathrun jithvA yaSa: labhasva <\/td> acquire fame by defeating the enemies<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> samrudhdham rAjyam bhunkshva <\/td> enjoy the rich kingdom<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> mayA Eva EthE pUrvam Eva nihathA: <\/td> these people (who have carried out unjust activities) have been already willed by me to be killed<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> savyasAchin <\/td> Oh arjuna who can shoot arrows even with your left hand!<\/td><\/tr>
11.33 thasmAth thvam uththishta yaSO labhasva <\/a><\/td> nimiththa mAthram bhava <\/td> you just be an instrument (like an arrow) in my hands<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> dhrONam cha <\/td> dhrONa<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> bhIshmam cha <\/td> and bhIshma<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> jayadhratham cha <\/td> and jayadhratha<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> karNam (cha) <\/td> and karNa<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> anyAn yOdhamukhyAn api <\/td> other warrior leaders<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> hathAn <\/td> all of those who are (already) determined to be killed<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> jahi <\/td> kill<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> mA vyathishtA <\/td> don-t grieve (out of misplaced compassion and love thinking -How can I kill them?-)<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> yudhyasva <\/td> fight (without any doubt)<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> raNE <\/td> in the battle field<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> sapathnAn <\/td> enemies<\/td><\/tr>
11.34 dhrONam cha bhIshmam cha jayadhratham ca <\/a><\/td> jEthAsi <\/td> be victorious<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> sanjaya uvAcha <\/td> sanjaya speaks<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> kESavasya <\/td> krishNa-s<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> Ethath vachanam <\/td> this speech<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> SruthvA <\/td> hearing<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> kirItI <\/td> arjuna<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> namaskruthvA <\/td> bowing reverently (to krishNa)<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> bhItha bhItha <\/td> being very frightened<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> bhUya Eva krishNa praNamya <\/td> bowing again to krishNa<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> kruthAnjali <\/td> performing anjali (joined palms)<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> vEpamAna: <\/td> shivering<\/td><\/tr>
11.35 EthachchruthvA vachanam kESavasya <\/a><\/td> sagadhgadham Aha <\/td> spoke with a broken voice<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> hrushIkESa! <\/td> Oh the controller of senses!<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> thava prakIrthyA <\/td> seeing your glory<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> jagath <\/td> all the residents of this universe such as dhEvas (celestial beings), gandharva (celestial beings) (who are here to see you)<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> prahrushyathi <\/td> are very joyful;<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> anurajyathE cha <\/td> revel in that;<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> rakshAmsi <\/td> demoniac<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> bhIthAni <\/td> being fearful<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> dhiSa: dhravanthi <\/td> fleeing in all directions<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> sarvE sidhdha sanghA <\/td> the groups of sidhdhas (mystics)<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> namasyanthi cha <\/td> saluting you<\/td><\/tr>
11.36 sthAnE hrushIkESa thava prakIrthyA <\/a><\/td> sthAnE <\/td> (all of these) are very fitting [to your glory]<\/td><\/tr>
11.36.5 kasmAchcha thE na namEran mahAthman <\/a><\/td> mahAthman <\/td> Oh great lord!<\/td><\/tr>
11.36.5 kasmAchcha thE na namEran mahAthman <\/a><\/td> garIyasE <\/td> being big<\/td><\/tr>
11.36.5 kasmAchcha thE na namEran mahAthman <\/a><\/td> brahmaNa: api AdhikarthrE <\/td> being the cause even to brahmA in all manners<\/td><\/tr>
11.36.5 kasmAchcha thE na namEran mahAthman <\/a><\/td> thE <\/td> to you<\/td><\/tr>
11.36.5 kasmAchcha thE na namEran mahAthman <\/a><\/td> kasmAth cha na namEran <\/td> how could they not bow?<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> anantha <\/td> Oh one who is not bound by three aspects (place, time and entity)!<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> dhEvESa <\/td> Oh lord of dhEvas!<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> jagan nivAsa! <\/td> Oh omnipresent lord!<\/td><\/tr>11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> asath <\/td> primordial matter which is in unmanifested state, without name and form<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> sath <\/td> primordial matter which is in manifested state, with name and form<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> aksharam <\/td> the bound souls (who are attached to this primordial matter)<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> yath that param <\/td> the liberated souls (who are greater than all these)<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> thvam <\/td> you alone<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> (thus)<\/td><\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> Adhi dhEva <\/td> being the original lord<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> purANa purusha <\/td> the ancient lord<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> asya viSvasya <\/td> for this world<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> param nidhAnam <\/td> the great resting place<\/td><\/tr>
11.37 and 11.37.5 anantha dEvESa jagannivAsa <\/a><\/td> thvam <\/td> you alone<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> anantha rUpa <\/td> Oh one with limitless forms!<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> vEththA asi <\/td> you are the knower (in all of the world)<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> vEdhyam cha asi <\/td> you are the knowable [that which is to be known]<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> param cha dhAma asi <\/td> you are the great paramapadham (spiritual realm)<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> viSvam <\/td> all this world<\/td><\/tr>
11.38 vEththA-si vEdhyam cha param cha dhAma <\/a><\/td> thvayA thatham <\/td> pervaded by you<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> prapithAmaha: thvam <\/td> you are the father of brahmA, the grandsire<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> vAyu: <\/td> as vAyu (deity for air)<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> yama: <\/td> as yama (deity for dharma)<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> agni: <\/td> as agni (deity for fire)<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> varuNa: <\/td> as varuNa (deity for water)<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> SaSAnka: <\/td> as chandhra (the deity for moon)<\/td><\/tr>
11.38.5 vAyur yamOgnir varuNa: SaSAnka: <\/a><\/td> prajApathi: cha <\/td> as prajApathis (progenitors) and their father brahmA<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> sarva! <\/td> Oh one who is everything!<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> thE <\/td> to you<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> sahasra kruthva <\/td> thousands of times<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> namO nama: asthu <\/td> let my obeisances belong<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> thE <\/td> for you<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> punaS cha <\/td> again<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> bhUya api: <\/td> and again<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> namO nama: (asthu) <\/td> let my obeisances belong<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> thE purasthAth <\/td> in front of you<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> nama: (asthu) <\/td> let my obeisances belong<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> atha: prushtAth <\/td> behind you<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> nama: (asthu) <\/td> let my obeisances belong<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> sarvatha: Eva <\/td> in all sides at all times<\/td><\/tr>
11.39 and 11.39.5 namO namas thEsthu sahasrakruthva: <\/a><\/td> nama: (asthu) <\/td> let my obeisances belong<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td> anantha vIrya <\/td> Oh one who is having infinite energy!<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td><\ntd> amitha vikrama: thvam <\/td> you who are having immeasurable prowess<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td> sarvam <\/td> all entities other than yourself<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td> samApnOshi <\/td> pervaded (as antharAthmA)<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td> thatha: <\/td> hence<\/td><\/tr>
11.40 ananthavIryAmithavikramas thvam <\/a><\/td> sarva: asi <\/td> you are called by the names of all those entities<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> thava <\/td> your<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> imam mahimAnAm <\/td> this greatness<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> ajAnathA mayA <\/td> by me who was ignorant of<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> pramAdhAth <\/td> by bewilderment<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> praNayEna vApi <\/td> or by friendship for long time<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> sakhA ithi mathvA <\/td> considering you to be my friend<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> hE krishNa! <\/td> Oh krishNa!<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> hE yAdhava! <\/td> Oh yAdhava!<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> hE sakhE! <\/td> Oh friend!<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> ithi <\/td> saying so<\/td><\/tr>
11.41 sakhEthi mathvA prasabham yadhuktham <\/a><\/td> prasabham yath utktham <\/td> the inappropriate words said without respect towards you<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> achyutha! <\/td> Oh one who does not abandon the devotees!<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> apahAsArtham <\/td> as teasing<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> yath cha asathkruthO-si <\/td> whatever way you have been insulted by me<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> vihAra SayyAsana bhOjanEshu <\/td> while playing, reclining, sitting, eating and being together with you<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> athavA EkOpi <\/td> or while I was being alone<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> thath samaksham <\/td> or in front of others<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> yath asathkruthO-si <\/td> whatever way you have been insulted by me<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> thath <\/td> all of those<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> aham <\/td> I<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> apramEyam thvAm <\/td> immeasurable you<\/td><\/tr>
11.42 yachchAvahAsArtham asathkruthOsi <\/a><\/td> kshAmayE <\/td> request to pardon me.<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> aprathima prabhAva <\/td> Oh one with incomparable greatness!<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> asya charAcharasya lOkasya <\/td> for this world which has movable and immovable entities<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> pithA asi <\/td> are the father<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> (thus)<\/td><\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> (asya <\/td> for this world)<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> pUjya: cha <\/td> you are venerable<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> garIyAn guru: cha <\/td> you are the revered teacher (who is more revered than one-s father)<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> lOkathrayE api <\/td> in the three worlds<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> thvath sama: anya: na asthi <\/td> there is none equal to you (in your qualities such as mercyc et)<\/td><\/tr>
11.43 pithA-si lOkasya charAcharasya <\/a><\/td> abhyadhika: kutha: <\/td> how can there be a person who is greater than you?<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> thasmAth <\/td> due to previously mentioned reasons<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> ISam <\/td> one who controls everyone<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> Idyam <\/td> one who is to be venerated by everyone<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> aham <\/td> I<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> praNamya\n <\/td> bow unto<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> kAyam praNidhAya <\/td> with my body bent<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> prasAdhayE <\/td> pray for your grace.<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> dhEva <\/td> Oh lord!<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> pithA puthrasya iva <\/td> as a father dealing with his son-s mistakes<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> sakhA sakhyu: iva <\/td> as a friend dealing with his friend-s mistakes<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> priya: <\/td> you who are dear to me<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> priyAya <\/td> mistakes of mine, who is dear to you<\/td><\/tr>
11.44 thasmAth praNamya praNidhAya kAyam <\/a><\/td> sOdum arhasi <\/td> mercifully forgive them<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> dhEva! <\/td> Oh most merciful!<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> dhEvESa <\/td> Oh lord of dhEvas (such as brahmA et al)!<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> jagan nivAsa <\/td> Oh the refuge for the whole world!<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> adhrushta pUrvam <\/td> the amazing form which has never been seen before<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> dhrushtvA <\/td> having seen<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> hrushitha asmi <\/td> I have become blissful<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> bhayEna <\/td> is frightened (as a result of seeing such fierce form)<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> mE mana: <\/td> my heart<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> pravyathitham cha <\/td> has become troubled too<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> (thus)<\/td><\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> thath rUpam Eva <\/td> your merciful form (which was seen before your assuming the universal form)<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> mE dharSaya <\/td> please show to me<\/td><\/tr>
11.45 adhrushtapUrvam hrushithOsmi dhrushtvA <\/a><\/td> prasIdha <\/td> bless me<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> sahasrabAhO! <\/td> Oh one with unlimited arms!<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> viSvamUrthE! <\/td> Oh one who has the whole universe as your body!<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> thathA Eva <\/td> as before<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> kirItinam <\/td> wearing one crown<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> gadhinam <\/td> holding a mace<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> chakrahastham <\/td> as holding the chakra (disc) in your hand<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> aham <\/td> I<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> dhrashtum ichchAmi <\/td> desire to see<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> thEna Eva <\/td> as before<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> chathurbhujEna rUpENa <\/td> having a divine form with four divine hands<\/td><\/tr>
11.46 kirItinam gadhinam chakrahastham <\/a><\/td> bhava <\/td> please assume<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> SrI bhagavAn uvAcha <\/td> bhagavAn said<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> arjuna <\/td> Oh arjuna!<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> thEjOmayam <\/td> being a bundle of radiance<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> viSvam <\/td> pervading the whole world<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> anantham <\/td> endless<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> Adhyam <\/td> being the origin of everything (other than me)<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> thvadhanyEna <\/td> anyone other than you<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> na dhrustha pUrvam <\/td> not seen by<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> yath idham mE param rUpam (thatha) <\/td> this superior universal form of mine<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> Athma yOgAth <\/td> by my sathyasankalpa (ability to fulfil all vows)<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> prasannEna mayA <\/td> by me who is pleased<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> thava <\/td> to you who is my dear devotee<\/td><\/tr>
11.47 mayA prasannEna thavArjunEdham <\/a><\/td> dharSitham <\/td> was revealed<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> kuru pravIra <\/td> Oh great warrior of kuru clan!<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> Evam rUpa: aham <\/td> I who am having this form<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> nrulOkE <\/td> in this world<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> thvath anyEna <\/td> other than you (who are devoted to me)<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> vEdha yagya adhyayanai: <\/td> (without devotion) by just reciting vEdham, hearing vEdham, performing yagya or by learning vEdham<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> dhrashtum na Sakya: <\/td> cannot be seen.<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> dhAnai: cha dhrashtum na Sakya <\/td> Cannot be seen by engaging in charities too.<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> kriyAbhi: cha dharshtum na Sakya: <\/td> Cannot be seen by engaging in fire rituals too.<\/td><\/tr>
11.48 na vEdhayagyAdhyayanair na dhAnair <\/a><\/td> ugrai: thapObhi: cha dhrashtum na Sakya: <\/td> Cannot be seen by engaging in fierce penances too.<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> mama <\/td> my<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> Idhruk <\/td> such<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> idham ghOram rUpam <\/td> this terrible form<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> dhrushtvA <\/td> having seen<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> thE <\/td> for you<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> vyathA <\/td> anguish<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> mA (bhUtha) <\/td> be rid<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> vimUda bhAva: cha <\/td> perplexity<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> mA (bhUtha) <\/td> be rid<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> vyapEthabhI: <\/td> being relieved of fear<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> prItha manA: <\/td> with pleased heart<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> thvam <\/td> you<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> thath Eva mE idham rUpam <\/td> this form which you are used to<\/td><\/tr>
11.49 mA thE vyathA mA cha vimUdabhAvO <\/a><\/td> puna: prapaSya <\/td> again see<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> sanjaya uvAcha <\/td> sanjaya said<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> ithi <\/td> in this manner<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> arjunam <\/td> towards arjuna<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> vAsudhEva: <\/td> krishNa<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> thathA ukthvA <\/td> as explained previously<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> svakam rUpam <\/td> his nectar like four-shouldered divine form<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> bhUya: dharSayAm Asa <\/td> manifested again.<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> bhItham Enam <\/td> arjuna, the frightened one (having seen the viSvarUpam)<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> mahAthmA <\/td> krishNa who is sathya sankalpa (one who fulfills all his vows)<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> puna: saumya vapu bhUthvA <\/td> again appeared with beautiful divine form<\/td><\/tr>
11.50 ithyarjunam vAsudhEvas thathOkthvA <\/a><\/td> ASavAsayam Asa cha <\/td> also consoled him.<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> arjuna uvAcha <\/td> arjuna said<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> janArdhana <\/td> Oh janArdhana!<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> idham thava saumyam mAnusham rUpam <\/td> your this beautiful human form<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> dhrusthvA <\/td> having seen<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> idhAnIm <\/td> now<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> sachEthA: <\/td> having my heart regain its composure<\/td><\/tr>
11.51 dhrushtvEd\nham mAnusham rUpam <\/a><\/td> samvruththa: asmi <\/td> have become satisfied.<\/td><\/tr>
11.51 dhrushtvEdham mAnusham rUpam <\/a><\/td> prakruthim gatha: asmi <\/td> I have also regained my composure.<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> SrI bhagavAn uvAcha <\/td> SrI bhagavAn said<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> mama idham yath rUpam <\/td> this form of mine which<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> dhrushtvAn asi <\/td> you have seen<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> (thath) sudhrurdharSam <\/td> very difficult to see for anyone<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> asya rUpasya <\/td> this form<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> dhEvA api <\/td> even dhEvas (celestial beings)<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> nithyam <\/td> always<\/td><\/tr>
11.52 sudhurdharSam idham rUpam <\/a><\/td> dharSana kAnkshiNa: <\/td> are desiring to see<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> mAm yathA dhrushtavAn asi <\/td> How you have seen me<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> Evam vidha <\/td> in that manner<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> aham <\/td> I<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> vEdhai: dhrashtum na Sakya: <\/td> cannot be seen through vEdham<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> thapasA dhrashtum na Sakya: <\/td> cannot be seen through penance<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> dhAnam dhrashtum na Sakya: <\/td> cannot be seen through charity<\/td><\/tr>
11.53 nAham vEdhair na thapasA <\/a><\/td> ijyayA dhrashtum na Sakya: <\/td> cannot be seen through fire sacrifices<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> paranthapa! arjuna! <\/td> Oh arjuna who torments the enemies!<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> aham <\/td> I<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> ananyayA bhakthyA thu <\/td> only by svayam prayOjana bhakthi (selfless exclusive bhakthi)<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> Evam vidha: <\/td> in this manner<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> thathvEna <\/td> truly<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> gyAthum <\/td> to know (through SAsthram)<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> dhrashtum cha <\/td> to see<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> pravEshtum cha <\/td> to attain<\/td><\/tr>
11.54 bhakthyA thvananyayA Sakya <\/a><\/td> Sakya: <\/td> possible<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> pANdava! <\/td> Oh son of pANdu!<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> math karma kruth <\/td> engaging in karma as part of worshipping me<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> math parama: <\/td> having me as the ultimate goal for his actions<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> math bhaktha: <\/td> due to having exclusive devotion towards me without which he cannot sustain and hence engaging in actions having me as the goal<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> sanga varjitha: <\/td> having given up other results\/benefits<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> sarva bhUthEshu nirvaira: ya: <\/td> one who is not inimical towards any creature<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> sa: <\/td> he<\/td><\/tr>
11.55 mathkarmakrun mathparamO <\/a><\/td> mAmEthi <\/td> attains me truly<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> arjuna uvAcha <\/td> arjuna asked<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> Evam <\/td> as explained in previous SlOkam<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> sathatha yukthA: <\/td> desiring to be together with you always<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> yE bhakthA: <\/td> those devotees<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> paryupAsathE <\/td> worship perfectly<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> yE chApi <\/td> those<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> avyaktham <\/td> inconceivable by the sensory organs<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> aksharam <\/td> (who worship) the jIvAthmA (self)<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> thEshAm <\/td> among these two<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> kE <\/td> who<\/td><\/tr>
12.1 Evam sathathayukthA yE <\/a><\/td> yOga v\niththamA: <\/td> will attain their goal quickly?<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> SrI bhagavAn uvAcha <\/td> bhagavAn spoke<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> mana: <\/td> their heart<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> mayi <\/td> in me<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> AvESya <\/td> placing<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> parayA SradhdhayA upEthA: <\/td> with great faith<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> nithya yukthA: <\/td> desiring to be with me always<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> yE mAm upAsathE <\/td> who worship me (as the goal)<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> thE <\/td> they<\/td><\/tr>
12.2 mayyAveSya manO yE mAm <\/a><\/td> mE yukthathamA mathA: <\/td> are considered by me as the best yOgis<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> anirdhESyam <\/td> indefinable (due to being different from body, and cannot be said as dhEva, manushya etc)<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> avyaktham <\/td> indiscernible (due not being seen by sensory organs such as eyes)<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> sarvathragam <\/td> while being present in all bodies<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> achinthyam cha <\/td> inconceivable<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> kUtastham <\/td> being common for all bodies<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> achalam <\/td> never slipping from its true nature<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> dhruvam <\/td> eternal<\/td><\/tr>
12.3 yE thvaksharam anirdhESyam <\/a><\/td> aksharam (tham) <\/td> that jIvAthmA<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> indhriya grAmam sanniyamya <\/td> restraining the sensory organs such as eyes, from engaging in their activities<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> sarvathra samabudhdhaya: <\/td> having equal mind considering the AthmAs in all bodies are similar (by their gyAnam)<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> sarva bhUtha hithE rathA: <\/td> not thinking ill of any being<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> [yE thu paryupAsathE <\/td> those who worship as the goal]<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> thE <\/td> they too<\/td><\/tr>
12.4 sanniyamyEndhriyagrAmam <\/a><\/td> mAm prApnuvanthi Eva <\/td> attain the state of mukthAthmA (liberated soul) which has the same knowledgeable nature as I<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> avykthAsaktha chEthasAm thEshAm <\/td> those kaivalya nishtas who are engaged in [pursuing] jIvAthma svarUpam (the true self)<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> klESa: <\/td> difficulties<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> adhikathara: <\/td> more than those of gyAnis<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> avyakthA gathi: <\/td> the state of mind to engage in AthmA<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> dhEhavadhbhi: <\/td> those who are attached to their bodies<\/td><\/tr>
12.5 klESOdhikatharas thEshAm <\/a><\/td> dhu:kham avApyathE hi <\/td> isn-t it attained through great struggles?<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> [pArtha <\/td> Oh arjuna!]<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> yE thu <\/td> but those<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> sarvANi karmANi <\/td> all activities (such as eating, engaging in fire rituals etc)<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> mayi sanyasya <\/td> offering to me<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> math parA: <\/td> having me as the goal<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> ananyEna yOgEna Eva <\/td> by yOga which does not seek any other goal<\/td><\/tr>
12.6 yE thu sarvANi karmANi <\/a><\/td> mAm dhyAyantha upAsathE <\/td> worshipping me through meditation, prayers etc<\/td><\/tr>
12.7 thEshAm aham samudhdharthA <\/a><\/td> mayi AvESitha chEthasAm thEshAm <\/td> for those who have their hearts focussed in me<\/td><\/tr>
12.7 thEshAm aham samudhdharthA <\/a><\/td> aham <\/td> I<\/td><\/tr>
12.7 thEshAm aham samudhdharthA <\/a><\/td> mruthyu samsAra sAgarAth <\/td> (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<\/td><\/tr>
12.7 thEshAm aham samudhdharthA <\/a><\/td> nachirAth <\/td> soon<\/td><\/tr>
12.7 thEshAm aham samudhdharthA <\/a><\/td> samudhdharthA bhavAmi <\/td> be the good saviour<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> (Due to this reason, which was explained previously)<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> mayi Eva <\/td> in me\n only<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> mana Adhathsva <\/td> place your heart\/mind<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> mayi <\/td> in me<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> budhdhim nivESaya <\/td> have firm faith (as the ultimate goal)<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> atha Urdhvam Eva <\/td> on accepting\/following this principle<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> mayi Eva nivasishyasi <\/td> you will live in me<\/td><\/tr>
12.8 mayyEva mana Adhathsva <\/a><\/td> na samSaya: <\/td> there is no doubt<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> dhananjaya <\/td> Oh arjuna!<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> mayi <\/td> in me<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> atha sthiram chiththam samAdhAthum na SaknOshi <\/td> if unable to place your mind firmly<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> thatha: <\/td> due to that reason<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> abhyAsa yOgEna <\/td> by training your thoughts (in me who is having auspicious qualities) with great devotion (the heart\/mind will become fixed in me)<\/td><\/tr>
12.9 atha chiththam samAdhAthum <\/a><\/td> mAm Apthum ichcha <\/td> you will desire to attain me<\/td><\/tr>
12.10 abhyAsEpyasamarthOsi <\/a><\/td> abhyAsE api asamartha asi <\/td> if you lack the ability to train your mind in me<\/td><\/tr>
12.10 abhyAsEpyasamarthOsi <\/a><\/td> math karma parama: bhava <\/td> engage with great devotion in my deeds;<\/td><\/tr>
12.10 abhyAsEpyasamarthOsi <\/a><\/td> madhartham karmANi kurvan api <\/td> by engaging in my deeds in this manner<\/td><\/tr>
12.10 abhyAsEpyasamarthOsi <\/a><\/td> sidhdhim avApsyasi <\/td> you will reach me (soon through abhyAsa yOga (constant practice) by developing firm attachment in your heart towards me).<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> atha <\/td> now<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> math yOgam ASritha: <\/td> pursuing bhakthi yOgam towards me<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> Ethath api karthum aSaktha: asi <\/td> if unable to perform this activity (which is the beginning stage of bhakthi yOgam)<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> thatha: <\/td> then<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> yathAthmavAn <\/td> having controlled the mind (through karma yOgam)<\/td><\/tr>
12.11 athaithadhapyaSakthOsi <\/a><\/td> sarva karma pala thyAgam kuru <\/td> give up the fruits of all activities (as part of being engaged in gyAna yOgam which will instill parabhakthi (full attachment to bhagavAn))<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> abhyAsAth <\/td> better than devotion towards bhagavAn (without true love)<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> gyAnam <\/td> the knowledge which facilitates direct vision (which is the means for such devotional practice)<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> SrEya: hi <\/td> isn-t it better?<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> gyAnAth <\/td> better than the (incomplete) self-realisation<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> dhyAnam <\/td> meditation upon the self (which is means for self-realisation)<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> viSishyathE (hi) <\/td> isn-t it better?<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> dhyAnAth <\/td> better than (incomplete) meditation<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> karma pala thyAga: <\/td> karma (activities) performed giving up the fruit (which is the means for such meditation)<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> (viSishyathE (hi) <\/td> isn-t it better?)<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> thyAgAth <\/td> from engaging in karma yOga giving up the fruits<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> anantharam <\/td> subsequently<\/td><\/tr>
12.12 SrEyO hi gyAnam abhyAsAj <\/a><\/td> SAnthi: <\/td> peace of mind (occurs)<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> sarva bhUthAnAm adhvEshtA <\/td> not hating any creature<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> maithra <\/td> being friendly towards all creatures<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> karuNa Eva cha <\/td> showing mercy towards them (when they suffer)<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> nirmama <\/td> being free from possessiveness<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> nirahankAra: <\/td> being free from ego<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> sama dhu:kha sukha <\/td> seeing joy and sorrow equally<\/td><\/tr>
12.13 adhvEshtA sarvabhUthAnAm <\/a><\/td> kshamI <\/td> patient<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td>&nbsp\n;santhushta: <\/td> being content<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> sathatham yOgI <\/td> one who meditates upon self always<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> yathAthmA <\/td> having a controlled-mind<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> dhruda niSchaya: <\/td> having firm knowledge\/faith (in what is explained in SAsthram)<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> mayi arpithO manO budhdhi: <\/td> having a heart which is focussed on me and conviction<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> ya: madh bhaktha: <\/td> one who loves me (by engaging in karma yOgam)<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> sa: <\/td> he<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> mE <\/td> to me<\/td><\/tr>
12.14 santhushta: sathatham yOgI <\/a><\/td> priya: <\/td> dear<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> yasmAth <\/td> For that karma yOga nishta (practitioner of karma yOga)<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> lOka: <\/td> this world<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> na udhvijathE <\/td> not trembling out of fear<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> ya: <\/td> he<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> lOkAth <\/td> towards this world<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> na udhvijathE <\/td> does not fear<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> ya: <\/td> he<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> harshAmarsha bhaya udhvEgai: muktha: <\/td> one who is free from joy, sorrow, fear and dread<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> sa: cha <\/td> he too<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> mE <\/td> for me<\/td><\/tr>
12.15 yasmAn nOdhvijathE lOkO <\/a><\/td> priya <\/td> dear<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> anapEksha: <\/td> not desiring anything other than AthmA<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> Suchi: <\/td> having AhAra Sudhdhi (purity in food consumption)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> dhaksha: <\/td> being an expert (in performing the activities ordained in SAsthram)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> udhAsIna: <\/td> being indifferent (towards other matters)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> gathavyatha: <\/td> not being affected by sorrow (which arise out of engaging in activities ordained in SAsthram)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> sarvArambha parithyAgI <\/td> does not begin engaging in activities (which are not ordained in SAsthram)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> ya: <\/td> that karma yOga nishta (practitioner of karma yOga)<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> math bhaktha: <\/td> who is affectionate towards me<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> sa: <\/td> he<\/td><\/tr>
12.16 anapEksha: Suchir dhaksha <\/a><\/td> mE priya: <\/td> is dear to me<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> ya: na hrushyathi <\/td> that karma yOga nishta (karma yOga practitioner) who does not become joyful (on seeing pleasant aspects)<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> na dhvEshti <\/td> who does not hate (unpleasant aspects)<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> na SOchathi <\/td> does not worry (when losing pleasant aspects)<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> na kAnkshathi <\/td> does not desire (to acquire new pleasant aspects)<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> ya: <\/td> who<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> SubhASubha: parithyAgi <\/td> giving up puNya (virtuous) and pApa (sinful) karmas (actions)<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> bhakthimAn <\/td> being devoted to me<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> sa: <\/td> he<\/td><\/tr>
12.17 yO na hrushyathi na dhvEshti <\/a><\/td> mE priya: <\/td> is dear to me<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> Sathrau cha mithrE cha sama: <\/td> being equal towards the foe (who is nearby) and friend<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> thathA <\/td> in the same manner<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> mAnavamAnayO: (sama:) <\/td> being equal towards glory and shame<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> SIthOshNa sukha dhu:khEshu sama: <\/td> being equal towards heat and cold, pleasure and pain<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> (the reason for such attitude being)<\/td><\/tr>
12.18 sama: Sathrau cha mithrE cha <\/a><\/td> sanga vivarjitha: <\/td> being detached from everything<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> thulya nindhA sthuthi: <\/td> being equal towards praise and blame<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> maunI <\/td> being silent (while others praise or blame him)<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> yEna kEnachith santhushta: <\/td> being satisfied with anything which he gets, even if that is insignificant<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> anikEtha: <\/td> being detached from home etc<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> sthiramathi: <\/td> having firm mind in AthmA<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> bhakthimAn nara <\/td> the man who is devoted to me<\/td><\/tr>
12.19 thulyanindhAsthuthir maunI <\/a><\/td> mE priya: <\/td> is dear to me<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> yE thu <\/td> those who<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> dharmyAmrutham idham <\/td> this bhakthi yOgam which is the prApakam (means) and prApyam (goal)<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> yathOktham <\/td> as explained in the second SlOkam of this chapter<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> paryupAsathE <\/td> practice well<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> SradhdhadhAnA <\/td> being faithful<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> mathparamA <\/td> desiring to be united with me always<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> thE bhakthA: <\/td> those devotees<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> mE <\/td> to me<\/td><\/tr>
12.20 yE thu dharmyAmrutham idham <\/a><\/td> athIva priyA <\/td> very dear<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> SrI bhagavAn uvAcha <\/td> SrI bhagavAn spoke<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> kaunthEya <\/td> Oh arjuna!<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> idham SarIram <\/td> this body<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> kshEthram ithi <\/td> as field (for AthmA-s enjoyment)<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> abhidhIyathE <\/td> said.<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> Ethathya vEththi <\/td> One who knows this body<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> tham <\/td> him<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> thadhvidha: <\/td> Athma gyAnis (those who are knowledgeable about the soul)<\/td><\/tr>
13.1 idham SarIram kaunthEya <\/a><\/td> kshEthragya: ithi prAhu: <\/td> call him kshEthragya: (knower of the field).<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> sarva kshEthrEshu <\/td> in all bodies (such as celestial, human etc)<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> kshEthragyam cha api <\/td> (as the body which is known as kshEthra) the AthmA which is known as kshEthragya too<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> mAm vidhdhi <\/td> know as having me as the antharyAmi<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> kshEthra kshEthragyO: yath gyAnam <\/td> this knowledge which explains -the body and soul are different from each other, and both have me as their antharAthmA-<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> thath <\/td> that knowledge<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> gyAnam <\/td> knowledge (which is acceptable)<\/td><\/tr>
13.2 kshEthragyam chApi mAm vidhdhi <\/a><\/td> mama matham <\/td> this is my conclusion.<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> thath kshEthram <\/td> the body which is highlighted as kshEthram in the previous two SlOkams<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yath cha <\/td> what material it is made of<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yAdhruk cha <\/td> which entities reside in it<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yadhvikAri <\/td> its transformations<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yatha: cha <\/td> the purpose of its creation<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yath <\/td> what is its true nature<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> sa: cha ya: <\/td> what is the true nature of the jIvAthmA, who is highlighted as kshEthragya (knower of the field) in the previous two SlOkams<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> yath prabhAva: cha <\/td> what are his glories<\/td><\/tr>
13.3 thath kshEthram yachcha yAd\nhruk cha <\/a><\/td> samAsEna <\/td> briefly<\/td><\/tr>
13.3 thath kshEthram yachcha yAdhruk cha <\/a><\/td> mE SruNu <\/td> hear from me<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> (This knowledge about kshEthra (field) and kshEthragya (knower of the field) which I am going to explain to you)<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> rishibi: <\/td> by sages (such as parASara et al)<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> bahudhA <\/td> in many ways<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> gIthAm <\/td> sung.<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> vividhai: chandhObhi: <\/td> in many vEdhams [portions of sacred texts]<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> pruthak (gItham) <\/td> (this true nature of body and soul) individually sung.<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> hEthu madhbhi: <\/td> with reasoning<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> viniSchithai: <\/td> fully firm<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> brahmasUthra padhai: cha Eva <\/td> through the sUthrams (aphorisms) in brahma sUthram too (which was mercifully authored by sage bAdharAyaNa)<\/td><\/tr>
13.4 rishibhir bahudhA gItham <\/a><\/td> (pruthak gItham <\/td> (this matter) individually sung.)<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> mahA bhUthAni <\/td> the five great elements<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> ahankAra: <\/td> bhUthAdhi (which is the cause for those elements)<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> budhdhi: <\/td> mahAn (which is the cause for such ahankAra)<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> avyaktham Eva cha <\/td> mUla prakruthi (primordial matter, which is the cause for mahAn)<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> dhaSa Ekam cha indhriyANi cha <\/td> 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<\/td><\/tr>
13.5 mahAbhUthAnyahankArO <\/a><\/td> pancha indhriya gOcharA: cha <\/td> the five senses, viz, Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell)<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> ichchA <\/td> desire<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> dhvEsha: <\/td> hatred<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> sukham <\/td> joy<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> dhu:kham <\/td> sorrow<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> chEthanA dhruthi: sangAtha: <\/td> the collection of creatures which sustain AthmA (to experience joy\/sorrow and to attain pleasure and liberation)<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> Ethath <\/td> all these<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> savikAram <\/td> with mutations<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> kshEthram <\/td> field<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> samAsEna <\/td> briefly<\/td><\/tr>
13.6 ichchA dhvEsha: sukham dhu:kham <\/a><\/td> udhAhrutham <\/td> explained<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> amAnithvam <\/td> not disrespecting elders<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> adhambhithvam <\/td> not engaging in charity for fame<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> ahimsA <\/td> not harming anyone with the three faculties (mind, speech and actions)<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> kshAnthi: <\/td> not being mentally affected even when others cause hurt<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> Arjavam <\/td> having all three faculties (mind, speech and actions) in harmony towards others<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> AchArya upAsanam <\/td> serving the AchArya (teacher, who teaches about AthmA)<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> Saucham <\/td> purity of the three faculties (which are helpful in knowing about self and pursuing it)<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> sthairyam <\/td> being firm (in the principles explained by SAsthram)<\/td><\/tr>
13.7 amAnithvam adhambhithvam <\/a><\/td> Athma vinigraha: <\/td> controlling the mind (in not engaging in matters other than AthmA)<\/td><\/tr>
13.8 indhriyArthEshu vairAgyam <\/a><\/td> indhriyArthEshu vairAgyam <\/td> detachment towards sense objects such as Sabdham (sound) etc which are perceived through sense-organs<\/td><\/tr>
13.8 indhriyArthEshu vairAgyam <\/a><\/td> anahankAra: Eva cha <\/td> not considering dhEham (body) as AthmA (soul)<\/td><\/tr>
13.8 indhriyArthEshu vairAgyam <\/a><\/td> janma mruthyu jarA vyAdhi dhu:kha dhOsha anudharSanam <\/td> meditating upon the inferior nature of birth, death, old age, disease, suffering<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> asakthi: <\/td> not having attachment (in matters other than the\n soul)<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> puthra dhAra gruhAdhishu <\/td> towards wife, children, house etc<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> anabhishvanga: <\/td> being free from attachment<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> ishta anishta upapaththishu <\/td> when attaining desirable or undesirable objects<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> nithyam <\/td> always<\/td><\/tr>
13.9 asakthir anabhishvanga: <\/a><\/td> samachiththathvam cha <\/td> being free from elation or dejection<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> mayi <\/td> in me, who is sarvESvara<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> ananya yOgEna <\/td> due to not engaging with any one else<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> avyabhichAriNI <\/td> very firm state<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> bhakthi: cha <\/td> devotion<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> viviktha dhESa sEvithvam <\/td> living in seclusion<\/td><\/tr>
13.10 mayi chAnanyayOgEna <\/a><\/td> jana samsadhi arathi: <\/td> not liking to be in a crowd<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> adhyAthma gyAna nithyathvam <\/td> always engaging in the pursuit of knowledge about AthmA<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> thathva gyAnArtha (dharSanam) chinthanam <\/td> meditation to acquire true knowledge<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> Ethath <\/td> these twenty qualities (seen from 7th SlOkam up to here)<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> gyAnam ithi prOktham <\/td> are said to be the means to attain Athma gyAnam<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> yath atha: anyathA <\/td> everything other than these<\/td><\/tr>
13.11 adhyAthmagyAnanithyathvam <\/a><\/td> agyAnam <\/td> is a hurdle in acquiring knowledge about self<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> yath gyAthvA <\/td> knowing which<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> amrutham aSnuthE <\/td> attaining the imperishable state [of AthmA]<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> yath thath gyEyam <\/td> about such AthmA which is to be known<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> pravakshyAmi <\/td> I will explain you well;<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> anAdhi <\/td> beginningless (and endless)<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> math param <\/td> my subordinate\/servitor<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> brahma <\/td> great<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> thath <\/td> that<\/td><\/tr>
13.12 gyEyam yath thath pravakshyAmi <\/a><\/td> na sath na asath uchyathE <\/td> it is not known by the word sath (AthmA in an effect state) or asath (AthmA in causal state)<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> thath <\/td> that pure AthmA<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> sarvatha: pANi pAdham <\/td> can perform all activities of hands and feet<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> sarvathOkshi SirO mukham <\/td> can perform all activities of eyes, head and face<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> sarvathaS Sruthi math <\/td> can perform all activities of ears everywhere<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> lOkE <\/td> in the world<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> sarvam <\/td> all entities<\/td><\/tr>
13.13 sarvatha: pANipAdham thath <\/a><\/td> Avruthya thishtathi <\/td> pervading<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> sarvEndhriya guNAbhAsam <\/td> it is capable of knowing all actions with the sense organs<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> sarvEndhriya vivarjitham <\/td> (in its natural state) it is capable of knowing everything even without the sense organs<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> asaktham <\/td> (naturally) not connected to different types of bodies such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant)<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> sarvabruth cha Eva <\/td> capable of assuming all types of bodies<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> nirguNam <\/td> (naturally) without the qualities such as sathva (goodness), rajas (passion) and thamas (ignorance)<\/td><\/tr>
13.14 sarvEndhriyaguNAbhAsam <\/a><\/td> guNa bhOkthru cha <\/td> capable of enjoying such qualities<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> bhUthAnAm bahi: antha: cha <\/td> [AthmA] is present both inside and outside the five great elements starting with bhUmi (earth)<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> acharam charam Eva cha <\/td> (naturally) unmoving, yet moving (due to being connected wi\nth a body)<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> sUkshmathvAth <\/td> due to being very subtle<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> thath <\/td> that AthmA<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> avigyEyam <\/td> is not known (as something different from the body though it resides in the same body);<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> thath <\/td> that AthmA<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> dhUrastham cha <\/td> 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)<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> thath <\/td> that AthmA<\/td><\/tr>
13.15 bahir anthaS cha bhUthAnAm <\/a><\/td> anthikE cha <\/td> it stands very near (for those who have qualities such as amAnithvam etc)<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> thath <\/td> that AthmA<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> bhUthEshu cha <\/td> (though present) in all bodies (such as dhEva (celestial), manushya (human), thiryak (animal), sthAvara (plant))<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> avibhaktham <\/td> remains undivided;<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> (still)<\/td><\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> vibhaktham iva cha sthitham <\/td> (for the ignorant) appears to be in divided (as dhEva etc);<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> bhUtha bharthru cha <\/td> as the supporter of creatures (such as dhEva etc)<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> grasishNu (cha) <\/td> as the devourer (of food prepared using creatures)<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> prabhavishNu cha <\/td> as the cause (in the form of semen, foetus etc) for changes<\/td><\/tr>
13.16 avibhaktham cha bhUthEshu <\/a><\/td> gyEyam <\/td> is to be known (as different from the creatures)<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> thath <\/td> that AthmA<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> jyOthishAm api <\/td> for luminous objects (like lamp, sun)<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> jyOthi: <\/td> being the light (to identify them);<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> thamasa: <\/td> primordial matter<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> param <\/td> different from<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> uchyathE <\/td> is said to be;<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> gyAnam gyEyam <\/td> is known to be an embodiment of knowledge;<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> gyAna gamyam <\/td> is attained through knowledge (as explained in previous SlOkams starting with amAnithvam -);<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> sarvasya <\/td> in all creatures such as humans<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> hrudhi <\/td> in the heart<\/td><\/tr>
13.17 jyOthishAm api thath jyOthis <\/a><\/td> vishtitham <\/td> resides.<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> ithi <\/td> in this manner<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> kshEthram <\/td> body which is known as kshEthram<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> thathA gyAnam <\/td> means to acquire knowledge about AthmA<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> gyEyam <\/td> the true nature of AthmA which is to be known<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> samAsatha: uktham <\/td> briefly explained.<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> madhbhaktha: <\/td> my devotee<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> Ethath <\/td> these three<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> vigyAya <\/td> knowing truly<\/td><\/tr>
13.18 ithi kshEthram thathA gyAnam <\/a><\/td> madhbhAvAya upapadhyathE <\/td> will become qualified to remain detached from samsAram (materialistic aspects).<\/td><\/tr>
13.19 prakruthim purusham chaiva <\/a><\/td> prakruthim cha <\/td> mUla prakruthi (primordial matter)<\/td><\/tr>
13.19 prakruthim purusham chaiva <\/a><\/td> purusham api ubhau Eva <\/td> and the jIvAthmA (soul), both<\/td><\/tr>
13.19 prakruthim purusham chaiva <\/a><\/td> anAdhI vidhdhi <\/td> know them to be together since time immemorial<\/td><\/tr>
13.19 prakruthim purusham chaiva <\/a><\/td> vikArAn cha <\/td> changes (such as liking, hatred etc which are the cause for bondage in this samsAram)<\/td><\/tr>
13.19 prakruthim purusham chaiva <\/a><\/td> guNAn cha Eva <\/td> and the qualities (such as amAnithvam etc which are the cause for liberation), both<\/td><\/tr>
13.19 prakruthim purusham chaiv\na <\/a><\/td> prakruthi sambhavAn vidhdhi <\/td> know them to be born in this material realm<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> kArya kAraNa karthruthvE <\/td> for the actions which are done by the body and eleven sense organs<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> prakruthi: <\/td> prakruthi (which is pervaded by the jIvAthmA)<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> hEthu: <\/td> as the cause<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> uchyathE <\/td> is explained;<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> purusha: <\/td> jIvAthmA<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> sukha dhu:khAnAm bhOkthruthvE <\/td> for experiencing joys and sorrows<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> hEthu: <\/td> as the cause (by being the abode of such experiences)<\/td><\/tr>
13.20 kAryakAraNakarthruthvE <\/a><\/td> uchyathE <\/td> is explained.<\/td><\/tr>
13.20.5 purusha: prakruthisthO hi <\/a><\/td> prakrusthistha: <\/td> being connected to matter<\/td><\/tr>
13.20.5 purusha: prakruthisthO hi <\/a><\/td> purusha: <\/td> jIvAthmA<\/td><\/tr>
13.20.5 purusha: prakruthisthO hi <\/a><\/td> prakruthijAn <\/td> caused by such connection<\/td><\/tr>
13.20.5 purusha: prakruthisthO hi <\/a><\/td> guNAn <\/td> joy\/sorrow which are derived through guNas (qualities such as sathva, rajas and thamas)<\/td><\/tr>
13.20.5 purusha: prakruthisthO hi <\/a><\/td> bhunkthE hi <\/td> is he not enjoying?<\/td><\/tr>
13.21 kAraNam guNasangOsya <\/a><\/td> asya <\/td> for this purusha (AthmA)<\/td><\/tr>
13.21 kAraNam guNasangOsya <\/a><\/td> sath asath yOni janmasu <\/td> for being born in higher births (such as dhEva (celestial)) and lower births (such as animal, plant)<\/td><\/tr>
13.21 kAraNam guNasangOsya <\/a><\/td> kAraNam <\/td> cause<\/td><\/tr>
13.21 kAraNam guNasangOsya <\/a><\/td> guNa sanga: <\/td> the attachment towards joy and sorrow which are caused by sathva, rajas and thamas qualities<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> asmin dhEhE <\/td> (present) in this body<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> para: purusha: <\/td> this AthmA (which has infinite knowledge and power)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> upadhrashtA <\/td> acting (upon seeing the body)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> anumanthA <\/td> allowing\/meditating (the actions of the body)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> bharthA <\/td> supporting it<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> bhOkthA <\/td> enjoying (the joy\/sorrow resulting from the actions of the body)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> mahESvara: <\/td> being the great lord (for his own body, senses, mind etc)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> paramAthmA <\/td> being the great soul (which is greater than body, senses, mind etc)<\/td><\/tr>
13.22 upadhrashtAnumanthA cha <\/a><\/td> ithi chApi uktha: <\/td> he is explained in this manner<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> Enam purusham <\/td> this jIvAthmA (soul) who was explained previously<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> prakruthim cha <\/td> and the prakruthi (matter)<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> guNai: saha <\/td> with the qualities such as sathvam, rajas and thamas<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> ya vEththi <\/td> one who knows truly<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> sa: <\/td> he<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> sarvathA varthamAna: api <\/td> though bound in any body such as dhEva (celestial), manushya (human), thiryak (animal) or sthAvara (plant)<\/td><\/tr>
13.23 ya Enam vEththi purusham <\/a><\/td> bhUya: na abhijAyathE <\/td> will not be born again<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> kEchith <\/td> some (who are experts in yOga)<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> Athmani <\/td> (dwelling) in body<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> AthmAnam <\/td> their AthmA<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> AthmanA <\/td> with their mind<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> dhyAnEna <\/td> through [dhyAna] yOga<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> paSyanthi <\/td> are seeing.<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> anyE <\/td> some others (who are not experts in yOga)<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> sAnkhyEna yOgEna <\/td> through gyAna yOga (making their mind qualified for dhyAna yOga and seeing the AthmA as explained previously).<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> aparE cha <\/td> yet others<\/td><\/tr>
13.24 dhyAnEnAthmani paSyanthi <\/a><\/td> karma yOgEna <\/td> through karma yOga (which includes gyAna yOga, making their mind qualified for dhyAna yOga and seeing the AthmA as explained previously).<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> Evam ajAnantha: <\/td> those who don-t know the previously explained means to see AthmA<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> anyE thu <\/td> some others<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> anyEbhya: <\/td> from gyAnis (the wise ones)<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> SruthvA <\/td> by hearing about karma yOga etc through instructions<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> upAsathE <\/td> (through those) they meditate upon AthmA;<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> Sruthi parAyaNA: thE api cha <\/td> those who are engaged in hearing those instructions too<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> mruthyum <\/td> samsAra (material realm)<\/td><\/tr>
13.25 anyE thvEvam ajAnantha: <\/a><\/td> athitharanthi Eva <\/td> are sure to cross<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> bharatha rshabha <\/td> Oh head of bharatha clan!<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> kinchith sthAvara jangamam <\/td> as an immovable entity (such as plant) or a movable entity (such as an animal)<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> yAvath sathvam sanjAyathE <\/td> how many ever entities are born<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> thath <\/td> for all such entities<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> kshEthra kshEthragya samyOgAth <\/td> (created) due to the combination of the two principes namely kshEthra (body) and kshEthragya (soul)<\/td><\/tr>
13.26 yAvath sanjAyathE kinchith <\/a><\/td> vidhdhi <\/td> know<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> sarvEshu bhUthEshu <\/td> in all creatures (such as dhEva (celestials), manushya (humans), thiryak (animals), sthAvara (plants))<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> samam <\/td> being equal<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> paramESvaram thistantham <\/td> being the lord (of such body, mind and senses)<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> vinaSyathsu <\/td> while that body perishes<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> avinaSyantham <\/td> AthmA who remains imperishable<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> ya: paSyathi <\/td> one who sees it<\/td><\/tr>
13.27 samam sarvEshu bhUthEshu <\/a><\/td> sa: paSyathi <\/td> knows it truly<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> sarvathra <\/td> in all bodies (such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants))<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> samavasthitham ISvaram <\/td> the AthmA who is the svAmi (lord), AdhAra (support) and niyanthA (controller) (in each of those bodies)<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> samam paSyan <\/td> one sees them equally (as explained previously)<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> AthmanA <\/td> through his own heart<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> AthmAnam <\/td> himself<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> na hinasthi hi <\/td> isn-t he protecting and not destroying it?<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> thatha: <\/td> through this equal vision<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> parAm gathim <\/td> higher goal of self realisation<\/td><\/tr>
13.28 samam paSyan hi sarvathra <\/a><\/td> yAthi hi <\/td> isn-t he attaining?<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> sarvaSa: karmANi <\/td> all karmas (actions)<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> prakruthA Eva kriyamANAni <\/td> are performed by the body which is an effect of matter<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> thathA <\/td> in the same manner<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> AthmAnam <\/td> AthmA (soul)<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> akarthAram cha <\/td> not the doer of those actions<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> ya: paSyathi <\/td> one who sees<\/td><\/tr>
13.29 prakruthyaiva cha karmANi <\/a><\/td> sa: paSyathi <\/td> only he sees (AthmA truly).<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> bhUtha pruthagbhAvam <\/td> the diversity in the combination of jIvAthmAs and different types of bodies such as dhEva (celestials), manushya (humans), thiryak (animals) and sthAvara (plants)<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> Ekastham <\/td> in a single entity (that is prakruthi (matter))<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> yathA anupaSyathi <\/td> when one sees<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> thatha: Eva <\/td> from that prakruthi itself<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> visthAram cha <\/td> (when one sees) diversity (within the same species such as son, grandson etc) of<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> thathA <\/td> at that time<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> brahma <\/td> his own self-s natural position<\/td><\/tr>
13.30 yadhA bhUtapruthagbhAvam <\/a><\/td> sampadhyathE <\/td> attains<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> ayam paramAthmA <\/td> this AthmA (which is greater than the body)<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> SarIrastha: <\/td> while residing in the body<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> anAdhithvAth <\/td> since he is beginningless and not created (at a point in time)<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> avyaya: <\/td> imperishable;<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> nirguNathvAth <\/td> since he does not have qualities such as sathvam, rajas and thamas<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> na karOthi <\/td> (unlike the body) he is not the abode of kriyA (actions)<\/td><\/tr>
13.31 anAdhithvAn nirguNathvAth <\/a><\/td> na lipyathE <\/td> does not get affected by the qualities of body (and become tainted).<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> AkASam <\/td> ether<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> sarvagatham <\/td> while prevailing with everything<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> saukshmyAth <\/td> being subtle<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> yathA na upalipyathE <\/td> not affected by the properties of those entities<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> AthmA <\/td> jIvAthmA<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> sarvathra dhEhE avasthitha: <\/td> while being present in different bodies such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant)<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> saukshmyAth <\/td> being subtle<\/td><\/tr>
13.32 yathA sarvagatham saukshmyAdh <\/a><\/td> na upalipyathE <\/td> does not become affected by the properties of the bodies<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> Eka: ravi: <\/td> the sun<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> imam kruthsnam lOkam <\/td> the whole world<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> yathA prakASayathi <\/td> how he illuminates (with his light)<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> kshEthrI <\/td> the jIvAthmA who is having the body<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> kshEthram <\/td> (his) body<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> kruthsnam <\/td> inside out, from toe to head<\/td><\/tr>
13.33 yathA prakASayathyEka: <\/a><\/td> prakASayathi <\/td> illuminates (with his knowledge)<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> Evam <\/td> as explained in this chapter<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> kshEthra kshEthragyayO: antharam <\/td> the difference between kshEthra (body) and kshEthragya (soul)<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> bhUtha prakruthi mOksham cha <\/td> the qualities such as amAnithvam etc which are means to free oneself from the primordial matter which is in the form of various creatures<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> gyAna chakshushA <\/td> the vision of knowledge (which discriminates between body and soul)<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> yE vithu: <\/td> those who know<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> thE <\/td> they<\/td><\/tr>
13.34 kshEthrakshEthragyayOr Evam antharam <\/a><\/td> param yAnthi <\/td> attain the superior AthmA (which is free from worldly bondage)<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> param <\/td> different (from previously explained)<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> bhUya: pravakshyAmi <\/td> I shall explain again (as explanation for previously explained);<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> yath gyAthvA <\/td> attaining which knowledge<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> sarvE munaya: <\/td> all those who meditate upon which<\/td><\/tr\n>
14.1 param bhUya: pravakshyAmi <\/a><\/td> itha: <\/td> from this samsAram (material realm)<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> parAm sidhdhim gathA: <\/td> attaining the great realisation of their pure self<\/td><\/tr>
14.1 param bhUya: pravakshyAmi <\/a><\/td> gyAnAnAm uththamam gyAnam <\/td> best among the knowledge (to know about prakruthi (matter) and purusha (soul))<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> idham gyAnam <\/td> this knowledge (which is to be explained)<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> upASrithya <\/td> attaining<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> mama sAdharmyam <\/td> equality with me<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> AgathA: <\/td> having attained<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> sargE api na upajAyanthE <\/td> (they) are neither created here<\/td><\/tr>
14.2 idham gyAnam upASrithya <\/a><\/td> praLayE na vyathanthi cha <\/td> nor destroyed.<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> yOni: <\/td> being the origin (for the whole world)<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> mama <\/td> my<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> mahath <\/td> great<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> brahma yath <\/td> mUla prakruthi (primordial matter) which is called as brahma<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> thasmin <\/td> in that<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> garbham <\/td> pregnancy (in the form of a collection of all chEthanas)<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> dhadhAmi <\/td> I sow;<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> thatha: <\/td> by joining these two (matter and souls)<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> sarva bhUthAnAm <\/td> all creatures (starting from brahmA down to grass)<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> sambhava: <\/td> birth<\/td><\/tr>
14.3 mama yOnir mahadhbrahma <\/a><\/td> bhavathi <\/td> occur<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> sarva yOnishu <\/td> in all births such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plants)<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> yA: mUrthaya: <\/td> those forms\/bodies<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> sambavanthi <\/td> are appearing<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> thAsAm <\/td> for those bodies<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> mahath brahma <\/td> primordial matter (which is in effect state along with the chEthanas (souls))<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> yOni: <\/td> cause.<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> aham <\/td> I am<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> bIjapradha: <\/td> unites the chEthanas (souls) with the matter (based on their individual karma)<\/td><\/tr>
14.4 sarva yOnishu kaunthEya <\/a><\/td> pithA <\/td> father<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> mahAbAhO <\/td> Oh mighty armed arjuna!<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> sathvam raja: thama: ithi guNA: <\/td> these three qualities namely sathvam (goodness), rajas (passion) and thamas (ignorance)<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> prakruthi sambhavA: <\/td> always united with matter<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> avyayam <\/td> one who (naturally) does not have the inferiority of being together with the qualities<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> dhEhinam <\/td> jIvAthmA who is dwelling in the body<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> dhEhE <\/td> in his body<\/td><\/tr>
14.5 sathvam rajas thama ithi <\/a><\/td> nibadhnanthi <\/td> binding him.<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> anagha <\/td> Oh faultless [arjuna]!<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> thathra <\/td> among the three qualities namely sathvam, rajas and thamas<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> sathvam <\/td> sathvam (goodness)<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> nirmalathvAth <\/td> since it is naturally revealing without concealing (the AthmA-s knowledge and bliss)<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> prakASakam <\/td> causes true knowledge (to AthmA);<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> anAmayam <\/td> bestows healthy life.<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> (That)<\/td><\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> sukha sangEna <\/td> causing attachment to bliss<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> gyAna sangEna <\/td> causing attachment to knowledge<\/td><\/tr>
14.6 thathra sathvam nirmalathvAth <\/a><\/td> badhnAthi <\/td> further binds (the AthmA which is in a body).<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> raja: <\/td> rajO guNam<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> rAgAthmakam <\/td> cause of desire (between male and female)<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> thrushNA sanga samudhbhavam <\/td> cause of desire towards worldly pleasures based on Sabdha (sound) etc and attachment towards children\/friends<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> vidhdhi <\/td> know;<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> thath <\/td> that rajO guNam<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> dhEhinam <\/td> the AthmA who is in the body<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> karma sangEna <\/td> causing desire in worldly activities<\/td><\/tr>
14.7 rajO rAgAthmakam vidhdhi <\/a><\/td> badhnAthi <\/td> binds<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha!<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> thama: thu <\/td> as for thamO guNam (quality of ignorance)<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> agyAna jam <\/td> caused by misunderstanding the nature of entities<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> sarva dhEhinAm <\/td> for all AthmAs who have bodies<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> mOhanam <\/td> causes knowledge which is contrary to righteousness<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> vidhdhi <\/td> know that<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> thath <\/td> that<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> pramAdha Alasya nidhrAbhi: <\/td> causing carelessness, lethargy and sleep<\/td><\/tr>
14.8 thamas thvagyAnajam vidhdhi <\/a><\/td> nibadhnAthi <\/td> binds the AthmA<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha!<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> sathvam <\/td> the quality of sathva (goodness)<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> sukhE sanjayathi <\/td> mainly creates attachment in joyfulness<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> raja: <\/td> the quality of rajas (passion)<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> karmaNi (sanjayathi) <\/td> mainly creates attachment to actions<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> thama: thu <\/td> and the quality of thamas (ignorance)<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> gyAnam Avruthya <\/td> hiding the knowledge which makes one understand things as they are<\/td><\/tr>
14.9 sathvam sukhE sanjayathi <\/a><\/td> pramAdhE sanjayathi utha <\/td> mainly creates attachment in forbidden activities through carelessness (by causing contrary knowledge)<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha!<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> (among the three qualities in the body)<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> raja: thama: cha abhibhUya <\/td> overpowering rajO guNam and thamO guNam<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> sathvam bhavathi <\/td> sathvam is predominant (at times);<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> sathvam thama: cha (abhibhUya) <\/td> overpowering sathva guNam and rajO guNam<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> raja: Eva (bhavathi) <\/td> rajas is predominant (at times);<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> raja: sathvam thathA thathA (abhibhUya) <\/td> overpowering rajO guNam and sathva guNam in the same manner<\/td><\/tr>
14.10 rajas thamaS chAbhibhUya <\/a><\/td> thama: Eva (bhavathi) <\/td> thamas is predominant (at times).<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> asmin dhEhE <\/td> in this (material) body<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> sarva dhvArEsh <\/td> all the gates, i.e., the sense organs such as eye etc., through which knowledge is transmitted<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> prakASE gyAnam <\/td> knowledge which helps reveal the true nature of things<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> yadhA upajAyathE <\/td> when occurs<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> thadhA <\/td> at that time<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> sathvam vivrudhdham ithi <\/td> sathvam rises above (rajas and thamas)<\/td><\/tr>
14.11 sarvadhvArEshu dhEhEsmin <\/a><\/td> vidhyAth utha <\/td> (jIvAthmA) shall know<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> bharatha rshabha <\/td> Oh best among the descendants of bharatha!<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> lObha: <\/td> stinginess<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> pravruththi: <\/td> useless activities<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> karmaNAm Arambha: <\/td> starting a task specifically focussed on the goal<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> aSama: <\/td> not controlling the senses<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> spruhA <\/td> desire for worldly pleasures<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> EthAni <\/td> all these<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> rajasi vivrudhdhE <\/td> when rajO guNam rises<\/td><\/tr>
14.12 lObha: pravruththir Arambha: <\/a><\/td> jAyanthE <\/td> occur<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> kuru nandhana <\/td> Oh descendant of kuru dynasty!<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> aprakASa: <\/td> absence of knowledge<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> apravruththi: cha <\/td> laziness<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> pramAdha <\/td> carelessness<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> mOha: Eva cha <\/td> contrary knowledge<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> EthAni <\/td> (all) these<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> thamasi vivrudhdhE <\/td> when thamO guNam rises<\/td><\/tr>
14.13 aprakASOpravruththiS cha <\/a><\/td> jAyanthi <\/td> occur<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> dhEha bruth <\/td> AthmA residing in the body<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> yadhA sathvE pravrudhdhE thu <\/td> when sathva guNam is on the rise<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> praLayam yAthi (chEth) <\/td> if he sheds his body<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> thadhA <\/td> at that time<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> amalAn <\/td> being free from the fault of being ignorant<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> uththama vidhAm lOkAn <\/td> the abodes of those who have the highest knowledge (about AthmA)<\/td><\/tr>
14.14 yadhA sathvE pravrudhdhE thu <\/a><\/td> prathipadhyathE <\/td> attains<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> rajasi (pravrudhdhE) <\/td> when rajO guNam is on the rise<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> praLayam gathvA <\/td> if the AthmA sheds its body<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> karma sangishu <\/td> in the clan of those who work to attain worldly benefits<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> jAyathE <\/td> is born;<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> thathA <\/td> similarly<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> thamasi (pravrudhdhE) <\/td> when thamO guNam is on the rise<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> praleena: <\/td> one who dies<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> mUda yOnishu <\/td> in ignorant species (such as animals, plants)<\/td><\/tr>
14.15 rajasi praLayam gathvA <\/a><\/td> jAyathE <\/td> is born;<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> sukruthasya karmaNa: <\/td> deeds which are done without attachment to the results (by one born in the clan of knowledeable)<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> sAthvikam palam <\/td> the result of sathva guNam<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> nimalam Ahu: <\/td> said [by those who know the greatness of sathva guNam] that there will be no trace of sorrow.<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> rajasa: palam thu <\/td> the result of rajO guNam<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> dhu:kham (Ahu:) <\/td> said [by those who know the nature of rajO guNam] that it leads to continuous suffering in samsAram (material realm).<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> thamasa: palam (thu) <\/td> the result of thamO guNam<\/td><\/tr>
14.16 karmaNa: sukruthasyAhu: <\/a><\/td> agyAam (Ahu:) <\/td> said [by those who know the nature of thamO guNam] that it leads to further ignorance only.<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> sathvAth <\/td> only by (abundant) sathva guNam<\/td><\/tr>
14.17 sathvAth sanjAyathE\n gyAnam <\/a><\/td> gyAnam <\/td> knowledge (including self-realisation)<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> sanjAyathE <\/td> is created nicely;<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> rajasa: <\/td> only by (abundant) rajO guNam<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> lObha: Eva cha <\/td> desire towards heaven etc is created;<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> thamasa: <\/td> only by (abundant) thamO guNam<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> pramAdha mOhau <\/td> engagement in evil deeds due to carelessness, and (as a result of that) contrary knowledge<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> bhavatha: <\/td> is created;<\/td><\/tr>
14.17 sathvAth sanjAyathE gyAnam <\/a><\/td> agyAnam Eva cha <\/td> (as a result of that) ignorance also is created;<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> sathvasthA: <\/td> those who have abundance of sathva guNam<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> Urdhvam gachchanthi <\/td> (eventually) reach the higher position of mOksham (liberation);<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> rAjasA: <\/td> those who have abundance of rajO guNam<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> madhyE thishtanthi <\/td> suffer in middle level births (which mostly give sorrow only);<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> thAmasA: <\/td> those who have abundance of thamO guNam<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> jaghanya guNa vruththisthA: <\/td> being further engaged in inferior thamO guNam activities<\/td><\/tr>
14.18 Urdhvam gachchanthi sathvasthA: <\/a><\/td> adhO gachchanthi <\/td> attain very lowly births (due to increased ignorance).<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> dhrashtA <\/td> one who is established in sathva guNam and has self-realisation<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> guNEbhya: anyam <\/td> the AthmA which is different from the qualities such as sathvam etc<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> karthAram na anupaSyathi <\/td> when he does not consider as the doer<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> guNEbhya: param cha (yadhA) vEththi <\/td> when he considers the qualities (the doer) to be different from AthmA (the non-doer)<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> sa: <\/td> he<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> madhbhAvam <\/td> my state<\/td><\/tr>
14.19 nAnyam guNEbhya: karthAram <\/a><\/td> adhigachchathi <\/td> reaches<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> dhEhI <\/td> This AthmA who has the body<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> dhEha samudhbhavAn <\/td> in the body which is a transformation of prakruthi (matter)<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> EthAn <\/td> these<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> thrIn guNAn <\/td> three qualities<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> athIthya <\/td> transcending (and seeing self which is different from matter and is an embodiment of knowledge)<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> janma mruthyu jara dhu:khai: vimuktha: <\/td> being freed from birth, death, old age and sorrow<\/td><\/tr>
14.20 guNAn EthAn athIthya thrIn <\/a><\/td> amrutham aSnuthE <\/td> enjoys the immortal self<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> arjuna uvAcha <\/td> arjuna spoke<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> prabhO! <\/td> My lord!<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> EthAn thri guNAn athItha: <\/td> one who has transcended these three qualities<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> kai: lingai: bhavathi <\/td> what internal identity does he have?<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> kim AchAra: (bhavathi) <\/td> what external conduct does he have?<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> EthAn thrIn guNAn cha <\/td> these three qualities<\/td><\/tr>
14.21 kair lingais thri guNAn EthAn <\/a><\/td> katham athivarthathE <\/td> how does he transcend?<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> SrI bhagavAn uvAcha <\/td> SrI bhagavAn spoke<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> pANdava <\/td> Oh son of pANdu!<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> (In matters other than AthmA)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> prakASam cha <\/td> clear knowledge (which is an effect of sathva guNam)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> pravruththim cha <\/td> efforts (which is an effect of rajO guNam)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> mOham E\nva cha <\/td> bewilderment (which is an effect of thamO guNam)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> sampravruththAni <\/td> which obtains (unintentionally, or as a means)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> na dhvEShti <\/td> (one who has crossed the three qualities) does not hate.<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> nivruththAni <\/td> that which separates from him (intentionally or as a means)<\/td><\/tr>
14.22 prakASam cha pravruththim cha <\/a><\/td> na kAnkshathi <\/td> [he] does not desire.<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> ya: <\/td> whosoever<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> udhAsInavath AsIna: <\/td> remaining unconcerned (on matters other than AthmA as explained previously)<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> guNai <\/td> by the three qualities<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> na vichAlyathE <\/td> not changed (due to like and dislike)<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> -guNA: varthanthE- <\/td> -the three qualities are the cause (for the effect such as knowledge etc)-<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> ithi <\/td> considering that<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> ya: <\/td> whosoever<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> avathishtathi Eva <\/td> remain silent<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> na ingathE <\/td> does not act (based on those qualities)<\/td><\/tr>
14.23 udhAsInavadhAsInO <\/a><\/td> (he is the one who has transcended the three qualities).<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> sama dhu:kha sukha: <\/td> (one) who considers grief and joy equally<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> svastha: <\/td> who is engaged in the soul (self) only<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> sama lOshtASma kAnchana: <\/td> who considers a block of soil, stone or gold equally<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> thulya priya apriya: <\/td> who considers desirable and undesirable aspects equally<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> dhIra: <\/td> who is able to distinguish between body and soul<\/td><\/tr>
14.24 samadhu:khasukha: svastha: <\/a><\/td> thulya nindhAthma samsthuthi: <\/td> who considers blame and praise equally<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> mAna avamAnayO: thulya: <\/td> treating equally when others honour and insult<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> mithra ari pakshayO: thulya: <\/td> treating equally friends and foes<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> sarva Aramba parithyAgI <\/td> giving up all activities which lead to bodily bondage<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> sa: <\/td> he<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> guNAthItha: <\/td> beyond the (three) qualities<\/td><\/tr>
14.25 mAnAvamAnayOs thulyas <\/a><\/td> uchyathE <\/td> is said to be<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> ya: <\/td> one<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> mAm <\/td> me<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> avyabhichArENa bhakthi yOgEna cha <\/td> with bhakthi yOga (along with its limbs) which does not focus on other dhEvathAs and benefits<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> sEvathE <\/td> worships<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> sa: <\/td> he<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> EthAn guNAn <\/td> these three qualities (sathvam, rajas, thamas)<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> samathIthya <\/td> going beyond<\/td><\/tr>
14.26 mAm cha yo-vyabhichArENa <\/a><\/td> brahma bhUyAya kalpathE <\/td> becomes qualified to be at par with brahmam.<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> hi <\/td> this is because<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> aham <\/td> I am<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> amruthaya <\/td> immortal<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> avyayasya cha <\/td> imperishable<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> brAhmaNa: <\/td> for self realisation<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> prathishtA <\/td> means;<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> SASvathasya dharmasya cha (prathishtA) <\/td> Also, I am the means for the eternal dharmam, bhakthi yOgam, which leads to great opulence.<\/td><\/tr>
14.27 brahmaNO hi prathishtAham <\/a><\/td> aikAnthikasya sukhasya cha (prathishtA) <\/td> And, I am the means for the bliss attained by a gyAni.<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> (yam) aSvaththam <\/td> that samsAram wh\nich is [like] a peepal tree<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> Urdhva mUlam <\/td> having the root at the top<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> adhaS SAkham <\/td> having the well spread out branches at the bottom<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> avyayam <\/td> imperishable (due to continuous existence)<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> yasya chandhAmsi parNAni <\/td> having vEdha vAkyams (sayings from sacred texts) as the leaves<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> prAhu: <\/td> is said (by vEdham)<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> tham <\/td> that tree<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> ya: vEdha <\/td> one who knows<\/td><\/tr>
15.1 UrdhvamUlam adha:SAkham <\/a><\/td> sa: vEdhavith <\/td> he is the knower of vEdham.<\/td><\/tr>
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA <\/a><\/td> thasya <\/td> that tree-s<\/td><\/tr>
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA <\/a><\/td> SAKhA: <\/td> (some more) branches<\/td><\/tr>
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA <\/a><\/td> guNa pravrudhdhA: <\/td> nourished by the qualities such as sathva, rajas and thamas<\/td><\/tr>
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA <\/a><\/td> vishaya pravALA: <\/td> having sprouts, i.e., the sense objects such as Sabdham (sound)<\/td><\/tr>
15.1.5 adhaS chOrdhvam prasruthAs thasya SAkhA <\/a><\/td> adhaS cha Urdhvam prasruthA: <\/td> spreading below as well as above<\/td><\/tr>
15.2 adhaS cha mUlAnyanusanthathAni <\/a><\/td> (for this material realm which is a tree)<\/td><\/tr>
15.2 adhaS cha mUlAnyanusanthathAni <\/a><\/td> adha: manushyalOkE cha <\/td> in the manushya lOka (earth), which is below<\/td><\/tr>
15.2 adhaS cha mUlAnyanusanthathAni <\/a><\/td> karmAnubandhIni <\/td> bondage of karma (deeds)<\/td><\/tr>
15.2 adhaS cha mUlAnyanusanthathAni <\/a><\/td> mUlAni <\/td> roots<\/td><\/tr>
15.2 adhaS cha mUlAnyanusanthathAni <\/a><\/td> anusanthathAni <\/td> spread.<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> asya <\/td> of this tree<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> rUpam <\/td> the aforementioned form<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> iha <\/td> by the samsAris (materialistic people) in this earthly abode<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> thathA na upalabhyathE <\/td> is not understood, as explained in previous SlOkams.<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> antha: cha <\/td> the end (of this tree)<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> na <\/td> not understood (as explained previously that it occurs on going beyond the qualities).<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> Adhi: cha <\/td> the beginning (of this tree)<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> na <\/td> not understood (as attachment to the qualities).<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> samprathishtA cha <\/td> the source on which it stands<\/td><\/tr>
15.2.5 na rUpam asyEha thathOpalabhyathE <\/a><\/td> na <\/td> not understood (as ignorance).<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> Enam <\/td> previously explained<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> suvirUdamUlam <\/td> having deeply fixed root<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> aSvaththam <\/td> the tree (i.e., samsAram)<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> dhrudEna <\/td> firm (due to having good knowledge)<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> asanga SasthrENa <\/td> weapon of detachment (in worldly pleasures made of the three qualities)<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> chithvA <\/td> cleaving<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> thatha: <\/td> due to that detachment<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> yasmin gathA bhUya: na nivarthanthi thath padham <\/td> the goal of not having to return to this samsAram<\/td><\/tr>
15.3 aSvaththam Enam suvirUdamUlam <\/a><\/td> parimArgithavyam <\/td> should seek.<\/td><\/tr>
15.4 tham Eva chAdhyam purusham prapadhyEdh <\/a><\/td> Adhyam <\/td> being the primeval lord for everything<\/td><\/tr>
15.4 tham Eva chAdhyam purusham prapadhyEdh <\/a><\/td> yatha: purANI pravruththi: prasruthA <\/td> from whom, (the AthmAs-) connection with matters related to the three qualities is continuing since time immemorial<\/td><\/tr>
15.4 tham Eva chAdhyam purusham prapadhyEdh <\/a><\/td> tham purusham Eva <\/td> only that supreme lord<\/td><\/tr>
15.4 tham Eva chAdhyam purusham prapadhyEdh <\/a><\/td> prapadhyEth <\/td> should surrender (to have the ignorance etc removed).<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> (In this manner, surrendering unto me)<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> nirmAna mOhA: <\/td> being relieved from the confusion of dhEhAthmAbhimAnam (considering body as self)<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> jitha sanga dhOshA: <\/td> having overcome the attachment towards worldly objects which are with the three qualities<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> adhyAthma nithyA: <\/td> being focussed on AthmagyAnam (knowledge about self) always<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> vinivruththa kAmA: <\/td> being relieved from desire towards everything else [other than spiritual matters]<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> sukha dhu:kha samgyai: dhvandhvai: <\/td> from the pair of joy and sorrow<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> vimukthA: <\/td> being relieved<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> amUdA: <\/td> being relieved from all misunderstandings (on dhEham and AthmA)<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> avyayam <\/td> the state of knowledge where there is no gradation (superior, inferior)<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> thath padham <\/td> the state of truly realised self<\/td><\/tr>
15.5 nirmAnamOhA jithasangadhOshA <\/a><\/td> gachchanthi <\/td> attains<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> yadh gathvA <\/td> after reaching where<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> na nivarthanthE <\/td> there is no return (to samsAram for those who reached there)<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> thath <\/td> that light of jIvAthmA<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> sUrya: na bhAsayathE <\/td> not illuminated by sun;<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> SaSAnka: na (bhAsayathE) <\/td> not illuminated by moon;<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> pAvaka: na (bhAsayathE) <\/td> not illuminated by fire.<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> thath <\/td> That<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> paramam dhAma <\/td> supreme light<\/td><\/tr>
15.6 na thadh bhAsayathE sUryO <\/a><\/td> mama <\/td> is mine.<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> sanAthana: <\/td> existing since time immemorial (forever)<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> mama amSa: Eva (san) <\/td> one amongst the jIvAthmAs who are having my features<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> jIva bhUtha: <\/td> being a badhdha jIva (bound soul, surrounded by karma)<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> jIva lOkE <\/td> being in this leelA vibhUthi (material realm) where bound souls live<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> prakruthi sthAni <\/td> present in body which is an effect of prakruthi (matter)<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> mana shashtAni indhiryANi <\/td> the mind and the five gyAna indhriyams (skin, mouth, eyes, nose and ears – the sense organs of knowledge)<\/td><\/tr>
15.7 mamaivAmSO jIvalOkE <\/a><\/td> karshathi <\/td> makes them work (based on karma)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> ISvara: <\/td> bound soul who controls his senses<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> yath SarIram avApnOthi <\/td> (after shedding the previous body) the body which he attains (for that body)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> yachcha api uthkrAmathi <\/td> from the body which he leaves (from that body)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> vAyu: <\/td> wind<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> ASayAth <\/td> (from) objects (such as fragrant flower etc)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> gandhAn <\/td> fragrant pollens<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> iva <\/td> as (they carry)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> EthAni <\/td> these senses<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> gruhIthvA <\/td> carrying them (from the body which is being given up)<\/td><\/tr>
15.8 SarIram yadhavApnOthi <\/a><\/td> samyAthi <\/td> reaching (the new body).<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> ayam <\/td> this AthmA<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> SrOthram <\/td> ears<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> chakshu: <\/td> eyes<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> sparSanam cha <\/td> body<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> rasanam <\/td> tongue<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> grANam Eva cha <\/td> nose, these five sense organs<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> mana: cha <\/td> mind (which controls these)<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> adhishtAya <\/td> engaging them in their respective sense such as hearing, sight, touch, taste and smell<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> vishayAn <\/td> those matters<\/td><\/tr>
15.9 SrOthram chakshu: sparSanam cha <\/a><\/td> upasEvathE <\/td> enjoys<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> guNAnvitham <\/td> (as explained previously) being together with the body which is filled with three qualities<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> uthkrAmantham <\/td> leaving one body<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> sthitham vA-pi <\/td> (or) being seated in another body<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> bhunjAnam vA <\/td> (or) the AthmA who is enjoying matters related to the three qualities<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> vimUdA: <\/td> those who are bewildered (that the body and the soul are same)<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> na anupaSyanthi <\/td> do not see (the AthmA who is different from the body)<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> gyAna chakshu: <\/td> those who have the eyes of wisdom (which identify the AthmA as being different from the body)<\/td><\/tr>
15.10 uthkrAmantham sthitham vApi <\/a><\/td> paSyanthi <\/td> see the distinction (in all the aforementioned states, thatthe AthmA is different from the body)<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> yathantha: yOgina: cha <\/td> the yOgis who engage in efforts (such as karma yOga, to surrender unto me)<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> Athmani avasthitham <\/td> present in their body<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> Enam <\/td> this jIvAthmA<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> paSyanthi <\/td> see (with the eyes of yOga);<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> yathantha: api <\/td> though they attempt (without surrendering unto me)<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> akruthAthmana: <\/td> not having purity in their mind (and due to that)<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> achEthasa: <\/td> not having the heart (to see the AthmA)<\/td><\/tr>
15.11 yathanthO yOginaS chainam <\/a><\/td> Enam na paSyanthi <\/td> do not see the AthmA truly.<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> Adhithya gatham <\/td> present in the sun<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> yath thEja: <\/td> that radiance<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> akhilam jagath <\/td> all the worlds<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> bhAsayathE <\/td> illuminates<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> chandhramasi yath <\/td> the radiance of the moon (which illuminates the worlds)<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> yath cha agnau <\/td> the radiance of the fire (which illuminates the worlds)<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> thath thEja: <\/td> that radiance<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> mAmakam <\/td> as mine<\/td><\/tr>
15.12 yadhAdhithyagatham thEjO <\/a><\/td> vidhdhi <\/td> know<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> aham <\/td> I<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> gAm AviSya <\/td> permeating the earth<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> bhUthAni <\/td> all entities<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> OjasA <\/td> with my unstoppable vigour<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> dhArayAmi <\/td> support<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> rasAthmaka: sOma: bhUthvA <\/td> becoming the nectarean moon<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> sarvA: OshadhI: <\/td> all plants<\/td><\/tr>
15.13 gAm AviSya cha bhUthAni <\/a><\/td> pushNAmi <\/td> nourish<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> aham <\/td> I<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> vaiSvAnara: bhUthvA <\/td> being the jAtarAgni (fire of digestion)<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> prANinAm <\/td> all creatures-<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> dhEham ASritha: <\/td> being present in the bodies<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> chathur vidham annam <\/td> four types of food (those which are consumed by chewing, sipping, licking and drinking)<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> prANApAna samAyuktha: <\/td> being with vital airs like prANa, apAna etc<\/td><\/tr>
15.14 aham vaiSvAnarO bhUthvA <\/a><\/td> pachAmi <\/td> digest<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> aham <\/td> I<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> sarvasya cha <\/td> all creatures-<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> hrudhi <\/td> in the heart<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> sannivishta: <\/td> entered as the AthmA and residing there<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> (everyone-s)<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> smruthi: <\/td> memory<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> gyAnam <\/td> knowledge to identify any entity<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> apOhanam cha <\/td> forgetfulness<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> maththa: Eva <\/td> originate from me;<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> sarvai: vEdhai: cha <\/td> all vEdhams<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> aham Eva <\/td> I am only<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> vEdhya: <\/td> known;<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> vEdhAntha kruth <\/td> benefactor of the fruits of the ordainments of vEdham<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> vEdha vith cha <\/td> knower of vEdham<\/td><\/tr>
15.15 sarvasya chAham hrudhi sannivishtO <\/a><\/td> aham Eva <\/td> I am only.<\/td><\/tr>
15.16 dhvAvimau purushau lOkE <\/a><\/td> lOkE <\/td> in SAsthram (sacred texts)<\/td><\/tr>
15.16 dhvAvimau purushau lOkE <\/a><\/td> kshara: cha akshara: cha dhvau imau purushau Eva <\/td> 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<\/td><\/tr>
15.16 dhvAvimau purushau lOkE <\/a><\/td> sarvANi bhUthAni <\/td> all bound souls.<\/td><\/tr>
15.16 dhvAvimau purushau lOkE <\/a><\/td> akshara: <\/td> akshara purusha<\/td><\/tr>
15.16 dhvAvimau purushau lOkE <\/a><\/td> kUtastha: uchyathE <\/td> is known as mukthAthmAs (who have no material connection)<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> ya:thu <\/td> one who is<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> lOka thrayam <\/td> three types of entities [of the world] viz achith (matter), badhdha jIvAthmAs (bound souls) and mukthAthmAs (liberated souls)<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> AviSya <\/td> pervading<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> bibharthi <\/td> supporting (them)<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> (he is) avyaya: <\/td> indestructible<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> ISvara: <\/td> controller<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> paramAthmA ithi udhAhrutha: <\/td> known (from SAsthram) as paramAthmA<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> uththama: purusha: <\/td> the supreme person (due to these reasons)<\/td><\/tr>
15.17 uththama: purushas thvanya: <\/a><\/td> anya: <\/td> distinct (from previously explained kshara and akshara purushas)<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> aham <\/td> I<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> yasmAth <\/td> since<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> ksharam <\/td> kshara purusha (bound souls)<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> athItha: <\/td> surpassing<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> aksharAth api <\/td> than akshara purusha (liberated souls)<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> uththama: cha <\/td> being greater<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> atha: <\/td> due to that reason<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> vEdhE lOkE cha <\/td> in Sruthi and smruthi<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> purushOththama: <\/td> as purushOththama<\/td><\/tr>
15.18 yasmAth ksharam athIthoham <\/a><\/td> prathitha: asmi <\/td> I am reputedly known<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> ya: <\/td> one<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> Evam <\/td> in this manner<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> purushOththamam <\/td> as the one who is greater than bound souls and liberated souls for m\nany reasons<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> mAm <\/td> me<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> asammUda: <\/td> without any confusion<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> jAnAthi <\/td> knows<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> sa: sarvavith <\/td> he knows all the paths to reach me.<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> mAm <\/td> me<\/td><\/tr>
15.19 yO mAm Evam asammUdO <\/a><\/td> sarva bhAvEna bhajathi <\/td> he remains the one who has served in all paths of devotion etc.<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> anagha <\/td> Oh sinless!<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha!<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> ithi <\/td> in this manner<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> idham <\/td> this purushOththama vidhyA<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> guhya thamam SAsthram <\/td> most secretive scripture<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> uktham <\/td> instructed (to you).<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> Ethath budhdhvA <\/td> knowing this<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> budhdhimAn syAth <\/td> one shall become wise to attain me;<\/td><\/tr>
15.20 ithi guhyathamam SAsthram <\/a><\/td> krutha kruthya: cha <\/td> shall have accomplished all the necessary tasks for such attainment.<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> abhayam <\/td> fearlessness<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> sathva samsudhdhi: <\/td> purity of heart<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> gyAna yOga vyavasthithi: <\/td> being focussed on AthmA (which is distinct from matter)<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> dhAnam <\/td> giving righteously earned wealth to noble people in charity<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> dhama: <\/td> restraining the mind from engaging in sensual pleasures<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> yagya: cha <\/td> engaging in pancha mahA yagyam etc (as thiruvArAdhanam to bhagavAn, without any expectation)<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> svAdhyAya: <\/td> studying vEdham<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> thapa: <\/td> engaging in penances (such as EkAdhaSi vratham etc)<\/td><\/tr>
16.1 abhayam sathvasamSudhdhi: <\/a><\/td> Arjavam <\/td> having the mind, speech and actions in harmony<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> ahimsA <\/td> not harming any creature<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> sathyam <\/td> speaking the truth which causes good to all creatures<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> akrOdha: <\/td> not having anger (which leads to harming others)<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> thyAga: <\/td> giving up (those aspects which do not cause any good to self)<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> SAnthi: <\/td> training the senses (except mind) to not engage in sensual pleasures<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> apaiSutham <\/td> avoiding slander (which causes harm to others)<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> bhUthEshu dhayA <\/td> being unable to tolerate the sufferings of other creatures<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> alOlupthvam <\/td> being detached from worldly matters<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> mArdhavam <\/td> being gentle (to be easily approached by noble persons)<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> hrI: <\/td> being ashamed (of engaging in harmful activities)<\/td><\/tr>
16.2 ahimsA sathyam akrOdhas <\/a><\/td> achApalam <\/td> not even desiring for the aspects which are in reach<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> thEja: <\/td> being undefeated (by evil people)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> kshamA <\/td> patience (even towards those who harm)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> dhruthi: <\/td> being firm (even in dire situations)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> Saucham <\/td> having cleanliness (in mind, speech and body) to engage in activities (which are highlighted in SAsthram)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> adhrOha: <\/td> not interfering in the noble actions of others<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> nAthimAnithA <\/td> absence of pride (such qualities)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> dhaivIm sampdham abhijAthasya&nbs\np;<\/td> for those who are having divine birth (to follow the ordainment of bhagavAn)<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> bhavanthi <\/td> are present<\/td><\/tr>
16.3 thEja: kshamA dhruthi: Saucham <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha!<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> AsurIm sampadham abhijAthasya <\/td> In those who have the wealth of asuras (that is, violating the orders of bhagavAn)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> dhamba: <\/td> practicing righteousness to attain fame (of being righteous)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> dharpa: <\/td> pride (derived due to enjoying sensual pleasures)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> athimAna: cha <\/td> great ego<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> krOdha: <\/td> anger (which harms others)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> pArushyam <\/td> harshness (which irks noble people)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> agyAnam <\/td> ignorance (in understanding the truth and what is to be done and not to be done)<\/td><\/tr>
16.4 dhambhO dharpOthimAnaS cha <\/a><\/td> (bhavanthi <\/td> are present).<\/td><\/tr>
16.4.5 dhaivI sampadh vimOkshAya <\/a><\/td> dhaivI sampath <\/td> the wealth of dhEvas (which is, following my orders)<\/td><\/tr>
16.4.5 dhaivI sampadh vimOkshAya <\/a><\/td> vimOkshAya mathA <\/td> leads to liberation from samsAram;<\/td><\/tr>
16.4.5 dhaivI sampadh vimOkshAya <\/a><\/td> AsurI (sampath) <\/td> the wealth of asuras (which is, violating my orders)<\/td><\/tr>
16.4.5 dhaivI sampadh vimOkshAya <\/a><\/td> nibandhAya mathA <\/td> leads to attainment of lowly states.<\/td><\/tr>
16.5 mA Sucha: sampadham dhaivIm <\/a><\/td> pANdava <\/td> Oh son of pANdu!<\/td><\/tr>
16.5 mA Sucha: sampadham dhaivIm <\/a><\/td> mA Sucha: <\/td> do not grieve (thinking -am I born as an asura?-);<\/td><\/tr>
16.5 mA Sucha: sampadham dhaivIm <\/a><\/td> dhaivIm sampadham abhijAtha: asi <\/td> you are born as a dhEva (divine person) to fulfil the wealth of dhEvas.<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> asmin lOkE <\/td> in this world of [materialistic] actions<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> bhUtha sargau <\/td> the creation of beings<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> dhaiva: <\/td> belongs to dhEvas<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> Asura Eva cha <\/td> and belongs to asuras<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> dhvau <\/td> two categories.<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> dhaiva: <\/td> the conduct of dhEvas<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> vistharaSa: prOktha: <\/td> was elaborately explained.<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> Asuram <\/td> the conduct of asuras<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> mE <\/td> from me<\/td><\/tr>
16.6 dhvau bhUthasargau lOkEsmin <\/a><\/td> SruNu <\/td> hear!<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> AsurA: janA: <\/td> the persons who are in demoniac category<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> pravruththim cha <\/td> the means for aiSvarya (material wealth, control)<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> nivruththim cha <\/td> vaidhika dharmam (the path shown by vEdham) which is the means for liberation<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> na vidhu: <\/td> do not know;<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> thEshu <\/td> in them<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> Saucham na vidhyathE <\/td> purity (which is required to practice vaidhika rituals) is not present;<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> AchAra: api na vidhyathE <\/td> holy conduct (sandhyA vandhanam etc which brings in such purity) is not present;<\/td><\/tr>
16.7 pravruththim cha nivruththim cha <\/a><\/td> sathyam na vidhyathE <\/td> being truthful is also not present in them.<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td> thE <\/td> Those demoniac persons<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td> jagath <\/td> the world<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td> asathyam aprathishtam anISvaram Ahu: <\/td> not saying that -is pervaded by brahmam (lord), supported by brahmam and controlled by brahmam-;<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td> aparaspara sambhUtham <\/td> -that which is not created by mutual union (of male and female)<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td><\ntd> kim anyan (ithi Ahu:) <\/td> which entity exists?- – they say;<\/td><\/tr>
16.8 asathyam aprathishtam thE <\/a><\/td> (jagath) kAma hEthukam (Ahu:) <\/td> (hence) the world exists based on lust – they say.<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> (The demoniac people)<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> EthAm dhrushtim <\/td> this crooked view<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> avashtabhya <\/td> holding on to<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> nashtAthmAna: <\/td> not seeing the AthmA (which is different from the body)<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> alpa budhdhaya: <\/td> being small-minded (not being able to differentiate between the body which is known and the soul which is the knower)<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> ugra karmANa: <\/td> being engaged in evil activities (which harm everyone)<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> aSubhA: <\/td> being inauspicious<\/td><\/tr>
16.9 EthAm dhrushtim avashtabhya <\/a><\/td> kshayAya prabhavanthi <\/td> become the cause for the ruin of the universe<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> (The demoniac people)<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> dhushpUram <\/td> unappeasable<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> kAmam <\/td> desires<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> ASrithya <\/td> holding on to<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> (to fulfil them)<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> mOhAth <\/td> due to ignorance<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> asadhgrAhAn <\/td> wealth earned through unlawful means<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> gruhIthvA <\/td> holding on to<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> aSuchi vrathA: <\/td> with penances which are not sanctioned in SAsthram<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> dhambhamAna madhAnvithA: <\/td> with hypocrisy, pride and passion<\/td><\/tr>
16.10 kAmam ASrithya dhushpUram <\/a><\/td> pravarthanthE <\/td> are acting.<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> (The demoniac people)<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> aparimEyAm <\/td> immeasurable<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> pralayAnthAm cha <\/td> to exist and achieve until the deluge<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> chinthAm <\/td> worries<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> upASrithA: <\/td> having<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> kAmOpa bhOga paramA: <\/td> considering lust as the highest goal<\/td><\/tr>
16.11 chinthAm aparimEyAm cha <\/a><\/td> EthAvath ithi niSchithA: <\/td> firmly believing -this is the ultimate goal-.<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> (The demoniac people)<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> ASA pASa Sathai: badhdhA: <\/td> being bound by hundreds of ropes known as desires<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> kAma krOdha parAyaNA: <\/td> being well engaged in lust and anger<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> kAma bhOgArtham <\/td> to gratify their lust<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> anyAyEna <\/td> through wrong means<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> artha sanjayAn <\/td> collection of wealth<\/td><\/tr>
16.12 ASApASaSathair badhdhA: <\/a><\/td> IhanthE <\/td> yearn for<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> idham <\/td> all these (lands, children etc)<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> adhya <\/td> now<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> mayA <\/td> by my ability<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> labdham <\/td> attained;<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> imam manOratham <\/td> this object which is desired<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> prApsyE <\/td> will attain (with my own ability);<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> idham (dhanam) asthi <\/td> I have this wealth due to my ability.<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> (idham) dhanam <\/td> This wealth (which I desire to attain)<\/td><\/tr>
16.13 idham adhya mayA labdham <\/a><\/td> mE puna: bhavishyathi <\/td> I will attain again (due to my ability).<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> mayA <\/td> by me (who is very strong)<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> asau Sathru: <\/td>&n\nbsp;this (my) enemy<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> hatha: <\/td> is slain;<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> aparAn api cha (SathrUn) <\/td> and many other enemies<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> hanishyE <\/td> (I who am valorous) will kill.<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> aham ISvara: <\/td> I am the controller of everyone;<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> aham bhOgI <\/td> I am the enjoyer of everything;<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> aham sidhdha: <\/td> I am all capable;<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> (aham) balavAn <\/td> I am powerful;<\/td><\/tr>
16.14 asau mayA hatha: Sathrur <\/a><\/td> (aham) sukhI <\/td> I am (naturally) joyful.<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> (aham) Adya: asmi <\/td> (I am) naturally wealthy;<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> (aham) abhijanavAn asmi <\/td> (I am) naturally having high family heritage;<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> mayA sadhruSa: ka: anya asthi <\/td> (in this world) is there any one like me (who has acquired all these fame and wealth with self-effort)?<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> (aham) yakshyE <\/td> (With my own ability, I am) performing yagya;<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> (aham) dhAsyAmi <\/td> (With my own ability, I am) giving charitable donations;<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> (aham) mOdhishyE <\/td> (With my own ability, I am) being joyful (through these fame etc);<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> ithi <\/td> saying these<\/td><\/tr>
16.15 AdyObhijanavAn asmi <\/a><\/td> agyAna vimOhithA: <\/td> 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).<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> anEka chiththa vibhrAnthA: <\/td> being tossed about by various thoughts<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> mOha jAla samAvruthA: <\/td> being surrounded with various confusions<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> kAma bhOgEshu <\/td> in sensual pleasures<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> prasakthA: <\/td> being deeply engaged<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> (dying amidst such situation)<\/td><\/tr>
16.16 anEkachiththavibhrAnthA <\/a><\/td> aSuchau narakE pathanthi <\/td> fall into the unclean hellish regions<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> Athma sambAvithA: <\/td> praising oneself<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> sthabdhA: <\/td> (due to such self adulation) being puffed up<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> dhanamAna madhAnvithA: <\/td> having pride which arises due to wealth, knowledge, family heritage<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> thE <\/td> those demoniac people<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> nAma yagyai: <\/td> sacrifices which are aimed at name and fame<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> avidhi pUrvakam <\/td> against the rules of SAsthram<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> dhanbhEna <\/td> to propagate their own fame indicating -I have done this great yagya-<\/td><\/tr>
16.17 AthmasambhAvithA: sthabdhA <\/a><\/td> yajanthE <\/td> perform yagya<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> ahankAram <\/td> ego (of thinking that everything can be accomplished on their own)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> balam <\/td> self strength<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> dharpam <\/td> pride (of thinking that there is no match for self)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> kAmam <\/td> lust (to accomplish everything with such desire)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> krOdham cha <\/td> and anger (to destroy everyone who causes hurdles for such accomplishments)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> samSrithA: <\/td> holding on to<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> Athma para dhEhEshu mAm <\/td> towards me who is present in such persons and others (controlling all)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> abhyasUyakA: <\/td> having jealousy (to blame me with their cunning ways)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> pradhvishantha: <\/td> unable to tolerate (me)<\/td><\/tr>
16.18 ahankAram balam dharpam <\/a><\/td> (are engaging in various yAgams etc as explained before).<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> dhvishatha: <\/td> having hatred towards me (as explained previously)<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> krU\nrAn <\/td> being cruel<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> narAdhamAn <\/td> being lowly amongst men<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> aSubhAn <\/td> being inauspicious<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> thAn <\/td> those (demoniac people)<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> aham <\/td> I<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> ajasram <\/td> continuously<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> samsArEshu <\/td> in births (which contain repeated birth, death, old-age and disease)<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> (further, in that)<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> Asurishu Eva yOnishu <\/td> that too, in demoniac births<\/td><\/tr>
16.19 thAn aham dvishatha: krUrAn <\/a><\/td> kshipAmi <\/td> I push them<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> AsurIm yOnim ApannA: <\/td> (as explained in previous SlOkam) these people, having attained demoniac births<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> janmani janmani <\/td> in subsequent births<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> mUdA: <\/td> having nurtured with misunderstanding about me<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> mAm aprApya <\/td> without attaining true knowledge about me<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> thatha: <\/td> than those [lowly] births<\/td><\/tr>
16.20 AsurIm yOnim ApannA <\/a><\/td> adhamAm gathim yAnthi <\/td> attain lower states<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> kAma: <\/td> lust<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> krOdha: <\/td> anger<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thathA lObha: <\/td> greed<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Ethath <\/td> these<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> narakasya <\/td> the hell of demoniac nature<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Athmana: nASanam <\/td> to destroy the AthmA<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thrividham dhvAram <\/td> three types of causes;<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thasmAth <\/td> thus<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Ethath thrayam <\/td> these three<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thyajEth <\/td> should be shunned.<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> thamO dhvArai: <\/td> the cause of darkness (i.e., misunderstanding about me)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> Ethai: thribhi: <\/td> from these three – kAma (lust), krOdha (anger) and lObha (greed)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> vimuktha: nara: <\/td> one who is freed<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> Athmana: SrEya: Acharathi <\/td> works for his well-being (to be favourable towards me having acquired true knowledge about me)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> thatha: <\/td> then<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> parAm gathim <\/td> the greatest goal of me (the supreme lord)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> yAthi <\/td> attains<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> ya: <\/td> One who<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> SAsthra vidhim <\/td> my orders of vEdham<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> uthsrujya <\/td> discarding<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> kAma kAratha: varthathE <\/td> acting on his own desire<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sa: <\/td> he<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sidhdhim <\/td> any goal such as birth in heaven etc in his next birth<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> na avApnOthi <\/td> does not attain.<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sukham na (avApnOthi) <\/td> he does not attain happiness in this birth as well.<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> parAm gathim na (avApnOthi) <\/td> he does not attain the ultimate goal (of attaining me) as well.<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> thasmAth <\/td> Thus<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> thE <\/td> for you<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> kArya akArya vyavasthithau <\/td> to determine what is to be pursued and what is to be discarded<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> SAsthram <\/td> vEdham is the only<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> pramANam <\/td> authority (due to its being the cause for wisdom);<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> (Thus)<\/td><\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> SAsthra vidhAnOktham <\/td> the principle (of supreme lord) which is explained in SAsthram and the means to attain him<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> gyAthvA <\/td> knowing truly<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> iha <\/td> here, in this karma bhUmi<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> karma <\/td> ordained activities (and the wisdom)<\/td><\/tr>
16.24 thasmAch chAsthram pramANam thE <\/a><\/td> karthum arhasi <\/td> you are qualified to pursue.<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> ya: <\/td> One who<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> SAsthra vidhim <\/td> my orders of vEdham<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> uthsrujya <\/td> discarding<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> kAma kAratha: varthathE <\/td> acting on his own desire<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sa: <\/td> he<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sidhdhim <\/td> any goal such as birth in heaven etc in his next birth<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> na avApnOthi <\/td> does not attain.<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> sukham na (avApnOthi) <\/td> he does not attain happiness in this birth as well.<\/td><\/tr>
16.23 ya: SAsthravidhim uthsrujya <\/a><\/td> parAm gathim na (avApnOthi) <\/td> he does not attain the ultimate goal (of attaining me) as well.<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> thamO dhvArai: <\/td> the cause of darkness (i.e., misunderstanding about me)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> Ethai: thribhi: <\/td> from these three – kAma (lust), krOdha (anger) and lObha (greed)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> vimuktha: nara: <\/td> one who is freed<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> Athmana: SrEya: Acharathi <\/td> works for his well-being (to be favourable towards me having acquired true knowledge about me)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> thatha: <\/td> then<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> parAm gathim <\/td> the greatest goal of me (the supreme lord)<\/td><\/tr>
16.22 Ethair vimuktha: kaunthEya <\/a><\/td> yAthi <\/td> attains<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> kAma: <\/td> lust<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> krOdha: <\/td> anger<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thathA lObha: <\/td> greed<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Ethath <\/td> these<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> narakasya <\/td> the hell of demoniac nature<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Athmana: nASanam <\/td> to destroy the AthmA<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thrividham dhvAram <\/td> three types of causes;<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thasmAth <\/td> thus<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> Ethath thrayam <\/td> these three<\/td><\/tr>
16.21 thrividham narakasyEdham <\/a><\/td> thyajEth <\/td> should be shunned.<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> arjuna uvAcha <\/td> arjuna spoke<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> krishNa <\/td> Oh krishNa!<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> yE <\/td> those<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> SAsthra vidhim uthsrujya <\/td> even after disregarding the rules of SAsthram<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> SradhdhayA anvithA: <\/td> with faith<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> yajanthE <\/td> performing yagya<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> thEshAm thu <\/td> their<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> nishtA <\/td> state<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> kA <\/td> in which?<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> sathvam <\/td> is it in sathva guNam (goodness)?<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> AhO raja: <\/td> or is it in rajO guNam (passion)?<\/td><\/tr>
17.1 yE SAsthravidhim uthsrujya <\/a><\/td> (AhO) thama: <\/td> or is it in thamO guNam (ignorance)?<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> SrI bhagavAn spoke:<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> dhEhinAm <\/td> for those who have (materialistic) body<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> svabhAvajA sA SrAdhdhA <\/td> the faith they acquire due to their taste in various matters<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> sAthvikI rAjasI chaiva thAmasI chEthi <\/td> as sAthvika (in goodness), rAjasa (passionate) and thAmasa (ignorant)<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> thrividhA bhavathi <\/td> of three categories;<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> thAm <\/td> that nature of such faith<\/td><\/tr>
17.2 thrividhA bhavathi SradhdhA <\/a><\/td> SruNu <\/td> you hear.<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> sarvasya <\/td> for everyone<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> sathvAnurUpA <\/td> as per their desire<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> SradhdhA bhavathi <\/td> faith occurs;<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> ayam purusha: <\/td> this person<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> SradhdhA maya: <\/td> is a transformation of such faith;<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> ya: <\/td> who<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> yachchradhdha: <\/td> whatever faith he is with<\/td><\/tr>
17.3 sathvAnurUpA sarvasya <\/a><\/td> sa Eva sa: <\/td> he is a result of that such only.<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> sAthvikA: <\/td> Those who are having abundance of sathva guNam (goodness), and faith in such mode<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> dhEvAn <\/td> dhEvas (celestial beings)<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> yajanthE <\/td> worship;<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> rAjasA: <\/td> those who are having abundance of rajO guNam (passion), and faith in such mode<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> yaksha rakshAmsi (yajanthE) <\/td> worship yakshas (ghosts) and rAkshasas (demons);<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> anyE <\/td> others who are different from the aforementioned two categories of people<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> thAmasA: <\/td> those who are having abundance of thamO guNam (ignorance), and faith in such mode<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> prEthAn <\/td> dead people<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> bhUthagaNAn cha <\/td> devils<\/td><\/tr>
17.4 yajanthE sAthvikA dhEvAn <\/a><\/td> yajanthE <\/td> worship<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> yE janA: <\/td> Those men<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> aSAsthra vihitham <\/td> that which is not ordained in SAsthram<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> ghOram <\/td> severe<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> thapa: thapyanthE <\/td> perform penances and sacrifices<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> dhambha ahankAra samyukthA: <\/td> being with pride and ego<\/td><\/tr>
17.5 aSAsthravihitham ghOram <\/a><\/td> kAma rAga balAnvithA: <\/td> being with the strength of lust, attachment<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> achEthasa: <\/td> being ignorant<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> SarIrastham bhUthagrAmam <\/td> the five great elements in their body<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> karSayantha: <\/td> troubling<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> antha: SarIrastham mAm cha Eva <\/td> the AthmA which resides in that body and is my amSam [a body\/form]<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> karSayantha: <\/td> troubling (those who engage in penance and sacrifice)<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> thAn <\/td> them<\/td><\/tr>
17.6 karSayantha: SarIrastham <\/a><\/td> AsuraniSchayAn vidhdhi: <\/td> know to be having demoniac nature (of opposing my orders)<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> sarvasya <\/td> for all living entities<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> Ahara: api <\/td> food too<\/td><\/tr>
17.7 AhAras thvap\ni sarvasya <\/a><\/td> thrividha: thu <\/td> based on the three categories (sathva, rajas and thamas)<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> priya: bhavathi <\/td> is dear<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> thathA <\/td> so are<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> yagya: <\/td> sacrifices (are also of three categories);<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> thapa: <\/td> penances (are also of three categories);<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> dhAnam <\/td> charities (are also of three categories);<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> thEshAm <\/td> food, sacrifices, penances and charities, their<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> imam bhEdham <\/td> the variances (based on sathva etc qualities)<\/td><\/tr>
17.7 AhAras thvapi sarvasya <\/a><\/td> SruNu <\/td> listen (from me).<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> Ayu:sathva balArOgya sukhaprIthivivardhanA: <\/td> nurturing life, knowledge, strength, health, comfort and happiness<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> rasyA: <\/td> filled with sweetness<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> snigdhA: <\/td> having softness<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> sthirA: <\/td> leading to eternal goodness<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> hrudhyA: <\/td> pleasing to the eyes<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> AhArA: <\/td> food items<\/td><\/tr>
17.8 Ayu:sathva balArOgya <\/a><\/td> sAthvika priyA: <\/td> dear to sAthvikas (people who are in the mode of goodness)<\/td><\/tr>
17.9 katvamlalavaNAthyushNa <\/a><\/td> katvamla lavaNa athi ushNa thIkshNa rUkshavidhAhina: <\/td> bitter, sour, salty, over-hot, pungent, dry and burning<\/td><\/tr>
17.9 katvamlalavaNAthyushNa <\/a><\/td> AhArA: <\/td> food items<\/td><\/tr>
17.9 katvamlalavaNAthyushNa <\/a><\/td> rAjasasya ishtA: <\/td> dear to those who are having abundance of rajO guNam (passion)<\/td><\/tr>
17.9 katvamlalavaNAthyushNa <\/a><\/td> dhu:khaSOkAmaya pradhA: <\/td> lead to sorrow, grief and illness.<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> yAtha yAmam <\/td> stale<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> gatha rasam <\/td> lost the natural taste<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> pUthi <\/td> stinking<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> paryushitham cha <\/td> having the taste changed due to having been held for a long time<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> uchchishtam <\/td> food remnants from the same container a person (other than AchAryas and learned elders) ate<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> amEdhyam <\/td> food which is not offered in yAgam [thiruvArAdhanam]<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> yath bhOjanam <\/td> those food items<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> (such food items)<\/td><\/tr>
17.10 yAthayAmam gatharasam <\/a><\/td> thAmasa priyam <\/td> dear to those who are having abundance of thamO guNam (ignorance)<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> apalakAnkshAbhi: <\/td> by those who have no expectation in the result<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> vidhi dhrushta: <\/td> as ordained by SAsthram<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> yashtavyamEva ithi <\/td> considering that the yagya must be done (since such yagya is part of worshipping bhagavAn)<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> mana: samAdhAya <\/td> with resolute mind<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> ya: yagya: <\/td> that yagya<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> ijyathE <\/td> is performed<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> sa: <\/td> such yagya<\/td><\/tr>
17.11 apalAkAnkshibhir yagyO <\/a><\/td> sAthvika: <\/td> is a sAthvika yagya (yagya in the mode of goodness)<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> bharatha SrEshta <\/td> Oh best among the descendants of bharatha!<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> palam abhisandhAya thu <\/td> with the desire for material benefits<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> dhambhArtham api cha Eva <\/td> only for show<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> ya: ijyathE <\/td> the yagya which is performed<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> tham yagyam <\/td> that yagya<\/td><\/tr>
17.12 abhisandhAya thu palam <\/a><\/td> rAjasam vidhdhi <\/td> know it as rAjasa yagya (sacrifice in the mode of passion)<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> vidhi hInam <\/td> devoid of permission (of brAhmaNas)<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> asrushtAnnam <\/td> having materials which are earned by unrighteous means<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> manthra hInam <\/td> devoid of proper manthras<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> adhakshiNam <\/td> devoid of offerings [to the brAhamaNas et al]<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> SradhdhA virahitham <\/td> done without faith<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> yagyam <\/td> yagya<\/td><\/tr>
17.13 vidhihInam asrushtAnnam <\/a><\/td> thAmasam parichakshathE <\/td> is declared (by the knowers of SAsthram) as thAmasa yagyam (yagya in the mode of ignorance)<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> dhEva dhvija guru prAgyA pUjanam <\/td> Worshipping celestial beings, twice-born persons [brAhmaNas], preceptor, learned persons<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> Saucham <\/td> the acts which lead to purity (such as taking a dip in holy rivers)<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> Arjavam <\/td> acting in harmony with the mind<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> brahmacharyam <\/td> not engaging in intimate acts with women<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> ahimsA cha <\/td> not harming other beings<\/td><\/tr>
17.14 dhEvadhvijaguruprAgyA <\/a><\/td> SArIram thapa uchyathE <\/td> are said to be the penances performed with the body<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> anudhvEgakaram <\/td> not causing hatred in others<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> sathyam <\/td> truthful<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> priya hitham cha <\/td> both being sweet and causing goodness<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> yath vAkyam <\/td> words<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> svAdhyAya abhyAsanam cha Eva <\/td> constantly learning\/reciting vEdham<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> vAngmayam thapa: <\/td> as the penance done by speech<\/td><\/tr>
17.15 anudhvEgakaram vAkyam <\/a><\/td> uchyathE <\/td> said<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> mana: prasAdha: <\/td> Keeping the mind clear and free from anger etc<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> saumyathvam <\/td> thinking about the well-being of others<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> maunam <\/td> controlling the speech through mind<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> Athma vinigraha: <\/td> restraining the mind from worldly matters and engaging it in the meditation of apt aspects<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> bhAva samsudhdhi: <\/td> being without any thought other than AthmA<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> ithi Ethath <\/td> all these<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> mAnasam thapa: <\/td> penance of the mind<\/td><\/tr>
17.16 mana:prasAdha: saumyathvam <\/a><\/td> uchyathE <\/td> said<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> apalAkAkshibhi: <\/td> being detached from the results<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> yukthai: <\/td> with (the thought that this is part of worshipping paramAthmA)<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> narai: <\/td> by men<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> parayA SradhdhayA <\/td> with great faith<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> thath thrividham thapa: thaptham <\/td> the three-fold penance (explained previously) which are performed<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> thath <\/td> that<\/td><\/tr>
17.17 SradhdhayA parayA thaptham <\/a><\/td> sAthvikam parichakshathE <\/td> is said (by scholars) to be sAthvika thapas (penance in the mode of goodness)<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> sathkAra mAna pUjArtham <\/td> to gain respect, praise and worship<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> dhambEna cha Eva <\/td> and for show<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> yath thapa: kriyathE <\/td> the penance which is practiced<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> thath <\/td> that penance<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> iha <\/td> in this world<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> rAjasam prOktham <\/td> is said to be caused by rajO guNam (passion);<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> (such penance is)<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> chalam <\/td> unstable<\/td><\/tr>
17.18 sathkAra mAna pUjArtham <\/a><\/td> adhruvam <\/td> impermanent<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\n\/a><\/td> mUdagrAhENa <\/td> due to the staunch desire of foolish persons<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\/a><\/td> pIdayA <\/td> to torture the self<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\/a><\/td> parasya uthsAdhanArtham vA <\/td> to torture others<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\/a><\/td> yatha thapa: kriyathE <\/td> the penance which is practiced<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\/a><\/td> thath <\/td> that penance<\/td><\/tr>
17.19 mUdagrAhENAthmanO yath <\/a><\/td> thAmasam udhAhrutham <\/td> is said to be caused by thamO guNam (ignorance)<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> anupakAriNE <\/td> for the one who should not be expected to return the favour<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> dhAthavyam ithi <\/td> giving only for the purpose of doing so<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> dhESE <\/td> at the apt place<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> kAlE cha <\/td> at an auspicious time<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> pAthrE cha <\/td> to an apt recipient<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> yath dhAnam dhIyathE <\/td> the charity which is performed<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> thath dhAnam <\/td> that charity<\/td><\/tr>
17.20 dhAthavyam ithi yadh dhAnam <\/a><\/td> sAthvikam smrutham <\/td> is said to be sAthvikam (in the mode of goodness)<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> prathyupakArArtham <\/td> expecting a favour in return<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> palam udhdhiSya vA puna: <\/td> or expecting a reward (in the after life)<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> pariklishtam <\/td> with an anguished mind<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> yaththu dhIyathE <\/td> the charity which is given<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> thath <\/td> that charity<\/td><\/tr>
17.21 yath thu prathyupakArArtham <\/a><\/td> rAjasam udhAhrutham <\/td> is said to rAjasa dhAnam (charity in the mode of passion).<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> adhESa kAlE <\/td> wrong place and time<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> apAthrEbhya: cha <\/td> wrong recipient<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> asath krutham <\/td> disrespecting the recipient<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> avagyAthAm <\/td> insulting the recipient<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> yadhdhAnam dhIyathE <\/td> that charity which is performed<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> thath <\/td> that<\/td><\/tr>
17.22 adhESakAlE yadh dhAnam <\/a><\/td> thAmasam udhAhrutham <\/td> is said to thAmasa dhAnam (charity done in the mode of ignorance)<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> Om thath sath ithi <\/td> -Om thath sath-<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> thrividha: nirdhESa: <\/td> three words<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> brahmaNa: smrutha: <\/td> said to be with vaidhika karma [rituals].<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> thEna <\/td> United with those three words<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> brAhmaNA: <\/td> those [brAhmaNa, kshathriya and vaiSya] who are qualified to learn vEdha<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> vEdhA: cha <\/td> vEdhams (scriptures)<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> yagyA: cha <\/td> yagyams (sacrifices)<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> purA <\/td> during creation<\/td><\/tr>
17.23 Om thath sadh ithi nirdhESO <\/a><\/td> vihithA: <\/td> were created by me.<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> thasmAth <\/td> as the vaidhika karmas along with these three words are created (in this manner, by me)<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> brahmavAdhinAm <\/td> practiced by those [brAhmaNas, kshathriyas and vaiSyas] who recite vEdham<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> vidhAnOkthA: <\/td> as ordained in vEdha vAkyams (verses in vEdham)<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> yagya dhAna thapa: kriyA: <\/td> vaidhika rituals such as yAgam (sacrifices), dhAnam (charities), thavam (penances)<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> Om ithi udhAhruthya <\/td> only after reciting -Om- first<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> sathatham <\/td> always<\/td><\/tr>
17.24 thasmAdhOm ithyudhAhruthya <\/a><\/td> pravarthanthE <\/td> practiced<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\n\/a><\/td> mOksha kAnkshibhi: <\/td> by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> vividhA: <\/td> many ways<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> yagya thapa: kriyA: <\/td> yagyas and penances<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> dhAna kriyA: cha <\/td> and charities<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> thath ithi <\/td> with the recital of -thath- (which is the name of brahmam)<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> palam anabhisandhAya <\/td> without expecting result [other than mOksham]<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> kriyanthE <\/td> performed.<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sath ithi Ethath <\/td> the word sath<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sadhbhAvE <\/td> indicating -an entity which exists-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sAdhu bhAvE cha <\/td> and indicating -a good entity-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> prayujyathE <\/td> is said (both in common terms and in vEdham).<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> thathA <\/td> In the same manner<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> praSasthE karmaNi <\/td> even in worldly actions which are auspicious<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sachchabdha: <\/td> the word -sath-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> yujyathE <\/td> is used.<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> yagyE <\/td> In yagya (sacrifice)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> thapasi <\/td> in thapas (penance)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> dhAnE cha <\/td> in dhAnam (charity)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sthithi: cha <\/td> [those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sath ithi uchyathE <\/td> is said to be -sath-.<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> thadharthIyam Eva karma cha <\/td> the rituals\/actions which are meant for those thraivarNikas<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sath ithi Eva <\/td> as -sath- only<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> abhidhIyathE <\/td> said.<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> aSradhdhayA krutham <\/td> performed without faith<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> yath <\/td> that<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> hutham <\/td> hOma (yagya, sacrifice)<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> dhaththam <\/td> dhAnam (charity)<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> yath thapa: cha thaptham <\/td> the penance which is performed (that)<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> asath ithi uchyathE <\/td> is said to be as -asath-;<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> thath <\/td> that<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> prEthya na <\/td> does not lead to mOksham (liberation);<\/td><\/tr>
17.28 aSradhdhayA hutham dhaththam <\/a><\/td> iha cha nO <\/td> does not lead to any materialistic benefit as well.<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> yagyE <\/td> In yagya (sacrifice)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> thapasi <\/td> in thapas (penance)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> dhAnE cha <\/td> in dhAnam (charity)<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sthithi: cha <\/td> [those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sath ithi uchyathE <\/td> is said to be -sath-.<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> thadharthIyam Eva karma cha <\/td> the rituals\/actions which are meant for those thraivarNikas<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> sath ithi Eva <\/td> as -sath- only<\/td><\/tr>
17.27 yagyE thapasi dhAnE cha <\/a><\/td> abhidhIyathE <\/td> said.<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sath ithi Ethath <\/td> the word sath<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sadhbhAvE <\/td> indicating -an entity which exists-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sAdhu bhAvE cha <\/td> and indicating -a good entity-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> prayujyathE <\/td> is said (both in common terms and in vEdham).<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> thathA <\/td> In the same manner<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> praSasthE karmaNi <\/td> even in worldly actions which are auspicious<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> sachchabdha: <\/td> the word -sath-<\/td><\/tr>
17.26 sadhbhAvE sAdhubhAvE cha <\/a><\/td> yujyathE <\/td> is used.<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> mOksha kAnkshibhi: <\/td> by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> vividhA: <\/td> many ways<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> yagya thapa: kriyA: <\/td> yagyas and penances<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> dhAna kriyA: cha <\/td> and charities<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> thath ithi <\/td> with the recital of -thath- (which is the name of brahmam)<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> palam anabhisandhAya <\/td> without expecting result [other than mOksham]<\/td><\/tr>
17.25 thadhithi anabhisandhAya <\/a><\/td> kriyanthE <\/td> performed.<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> mahAbAhO <\/td> Oh mighty armed!<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> hrushIkESa <\/td> Oh one who controls the senses!<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> kESInishUdhana <\/td> Oh killer of demon kESi!<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> sanyAsasya <\/td> about sanyAsa (renunciation, which is explained as the means for mOksham in upanishaths)<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> thyAgasya cha <\/td> about thyAga (sacrifice)<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> thathvam <\/td> truth<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> pruthak vEdhithum <\/td> to know if they are different from each other (or the same).<\/td><\/tr>
18.1 sanyAsasya mahAbAhO <\/a><\/td> ichchAmi <\/td> I desire<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> kavaya: <\/td> (Some) learned persons<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> kAmyAnAm karmaNAm <\/td> of kAmya karmas which are done expecting certain results<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> nyAsam <\/td> total abandonment<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> sanyAsam vidhu: <\/td> say it to be known as sanyAsam.<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> vichakshaNA: <\/td> Some other learned persons<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> sarva karma pala thyAgam <\/td> abandonment of results of all karmas<\/td><\/tr>
18.2 kAmyAnAm karmaNAm nyAsam <\/a><\/td> thyAgam prAhu: say it to be known as thyAgam.<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> EthE manIshiNa: <\/td> Some learned persons<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> dhOshavath karma <\/td> karmas such as yagya (sacrifice), which are with defects<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> thyAjyam <\/td> can be given up (by mumukshus (liberation seekers))<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> ithi prAhu: <\/td> said;<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> aparE cha (manIshiNa:) <\/td> Some other learned persons<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> yagya dhAna thapa: karma <\/td> karmas such as yagya (sacrifice), dhAna (charity), thapa (penance)<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> na thyAjyam <\/td> cannot be given up (even by mumukshus)<\/td><\/tr>
18.3 thyAjyam dhOshavadhithyEkE <\/a><\/td> ithi (prAhu:) <\/td> said.<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> bharatha saththama <\/td> Oh best among the descendants of bharatha!<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> thathra thyAgE <\/td> about this thyAga which is viewed differently by different persons<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> niSchayam <\/td> truth<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> mE SruNu <\/td> hear from me;<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> purusha vyAghra <\/td> Oh leader among men!<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> thyAga: <\/td> this thyAga (which is observed while performing karmas)<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> thrividha: <\/td> three-fold<\/td><\/tr>
18.4 niSchayam SruNu mE thathra <\/a><\/td> samprakIrthitha: hi <\/td> was it not explained previously (by me)?<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> yagya dhAna thapa: karma <\/td> vaidhika karmas such as yagya (sacrifice), dhAnam (charity), thapas (penance)<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> na thyAjyam <\/td> cannot be given up (by mumukshus (liberation seekers));<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> thath <\/td> those karmas<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> kAryam Eva <\/td> are to be performed (till the end);<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> (because)<\/td><\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> yagya: dhAnam thapa: cha <\/td> these karmas such as yagya (sacrifice), dhAnam (charity), thapas (penance)<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> manIshiNAm <\/td> for those upAsakas (practitioners) who desire liberation<\/td><\/tr>
18.5 yagyadhAnathapa: karma <\/a><\/td> pAvanAni Eva <\/td> are purifying acts (which remove the long-standing hurdles which stop the upAsana from completing).<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> EthAni karmANi apithu <\/td> these karmas (like the upAsana (the means))<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> sangam <\/td> the thought of -mine-<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> palAni cha <\/td> the desire for the result<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> thyakthvA <\/td> giving up<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> karthavyAni <\/td> must be performed (by mumukshus);<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> ithi <\/td> this is<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> mE <\/td> my<\/td><\/tr>
18.6 EthAnyapi thu karmANi <\/a><\/td> niSchitham uththamam matham <\/td> firm and top-most principle.<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> niyathasya karmaNa: <\/td> of the karmas such as nithya (daily), naimiththika (periodical) etc<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> sanyAsa: thu <\/td> abandonment<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> na upapadhyathE <\/td> does not fit;<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> mOhAth <\/td> due to bewilderment (thinking karma is defective)<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> thasya <\/td> such karma<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> parithyAga: <\/td> abandonment<\/td><\/tr>
18.7 niyathasya thu sanyAsa: <\/a><\/td> thAmasa parikIrthitha: <\/td> said to be caused due to thAmasa guNam (the mode of ignorance).<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> kAya klESa bhayAth <\/td> fearing the trouble caused for the body<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> dhu:kham ithi Eva <\/td> due to being sorrowful<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> karma <\/td> karmas such as nithya karma (daily rituals), naimiththika karma (periodical rituals) etc<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> yath thyajEth <\/td> if abandoned<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> sa: <\/td> he<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> rAjasam thyAgam kruthvA <\/td> due to abandoning by the influence of rajO guNam (passion)<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> thyAga palam <\/td> knowledge which is the result of sAthvika thyAgam (renunciation of an act out of sathva guNam)<\/td><\/tr>
18.8 dhu:kham ithyEva yath karma <\/a><\/td> na Eva labhEth <\/td> will never attain.<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> arjuna <\/td> Oh arjuna!<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> niyatham karma <\/td> nithya (daily), naimiththika (occasional) karmas<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> sangam palam chaiva thyakthvA <\/td> giving up the attachment of thinking -this is my karma- and the result of the karma<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> kAryam ithi Eva <\/td> thinking that performing the karma itself is the purpose<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> yath kriyathE <\/td> if performed<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> sa thyAga: <\/td> such thyAgam (renunciation)<\/td><\/tr>
18.9 kAryam ithyEva yath karma <\/a><\/td> sAthvika: matha: <\/td> is said to be caused by sathva guNam (quality of goodness).<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> sathva samAvishta: <\/td> Being in sathva guNam as mentioned previously<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> mEdhAvI <\/td> (because of that) having true knowledge about the truths<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> chinna samSaya: <\/td> (because of that) being free from all doubts<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> thyAgI <\/td> the one who is\n not attached to the result, doership of karmas<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> akuSalam karma <\/td> pApa karma (sinful deed), which gives unfavourable result and is thus undesirable<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> na dhvEshti <\/td> does not hate it<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> kuSalE (karmaNi) <\/td> puNya karma (pious deed), which gives favourable results and is thus desirable<\/td><\/tr>
18.10 na dhveshtyakuSalam karma <\/a><\/td> na anushajjathE <\/td> does not desire for it<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> dhEha bhruthA <\/td> By the AthmA who sustains the body<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> karmANi <\/td> actions<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> aSEshatha: thyakthum <\/td> to abandon fully<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> na hi Sakyam <\/td> is it possible?<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> ya: <\/td> one<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> karma pala thyAgI <\/td> who gives up the results of the actions<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> sa: thu <\/td> he only<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> thyAgI ithi <\/td> as renouncer<\/td><\/tr>
18.11 na hi dhEhabhruthA Sakyam <\/a><\/td> abhidhIyathE <\/td> said as<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> anishtam <\/td> naraka etc which give sorrow (to the one who performs the karma)<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> ishtam <\/td> svarga etc which give joy (to the one who performs the karma)<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> miSram cha <\/td> children, wealth, food etc which give a mixture of joy and sorrow (to the one who performs the karma)<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> thrividham karmaNa: palam <\/td> three types of results of karmas<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> athyAginAm <\/td> for those who did not give up the three aspects (doership, ownership and results of karma)<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> prEthya <\/td> after performing the karma<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> bhavathi <\/td> occurs;<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> sanyAsinAm thu <\/td> for those who have renounced the aforementioned three aspects<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> kvachith <\/td> ever<\/td><\/tr>
18.12 anishtam ishtam miSram cha <\/a><\/td> na bhavathi <\/td> (such results) does not occur.<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> mahAbAhO <\/td> Oh mighty armed!<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> sAnkhyE kruthAnthE <\/td> while determining the truth using true knowledge in line with vEdham<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> sarva karmANAm sidhdhayE <\/td> to fulfil all actions<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> prOkthAni <\/td> the said<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> EthAni pancha kAraNAni <\/td> these five causes<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> mE <\/td> from me<\/td><\/tr>
18.13 panchaithAni mahAbAhO <\/a><\/td> nibOdha <\/td> learn<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> adhishtAnam <\/td> the body<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> thathA karthA <\/td> the soul<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> pruthak vidham karaNam cha <\/td> the karmEndhriyams (five faculties along with the mind)<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> vividhA pruthak chEshtA cha <\/td> similarly, the prANa (vital air) which has five different functions<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> athra <\/td> among the causes for the karmas<\/td><\/tr>
18.14 adhishtAnam thathA karthA <\/a><\/td> panchamam dhaivam cha Eva <\/td> fifth and the most important cause, paramAthmA.<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> nyAyyam vA <\/td> as established in SAsthram<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> viparItham vA <\/td> as forbidden in SAsthram<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> yath karma <\/td> any act<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> SarIra vAng manObhi: <\/td> through body, speech and mind<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> nara: <\/td> a man<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> prArabhathE <\/td> engage in<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> thasya <\/td> for such act<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td>&nbsp\n;EthE pancha <\/td> these five [explained in previous SlOkam]<\/td><\/tr>
18.15 SarIravAngmanObhir yath <\/a><\/td> hEthava: <\/td> are the causes.<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> Evam sathi <\/td> while it is in this manner (that is, jIvAthmA-s actions are depending on the permission of paramAthmA)<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> thathra <\/td> in one-s actions<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> kEvalam AthmAnam thu <\/td> self alone<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> karthAram <\/td> as the doer<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> ya: paSyathi <\/td> one who sees<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> sa: dhurmathi: <\/td> he sees it wrong<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> akrutha budhdhithvAth <\/td> not having the knowledge dawned on him (through SAsthram which teaches about self)<\/td><\/tr>
18.16 thathraivam sathi karthAram <\/a><\/td> na paSyathi <\/td> does not truly understand (the actual doer)<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> yasya bhAva: <\/td> The thoughts of the one (on the doership)<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> na ahankrutha: <\/td> are not arising from the pride of -I am the doer-<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> yasya budhdhi: <\/td> the intellect of the one<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> na lipyathE <\/td> is free from the thoughts such as -the results of this action are mine-, -this action is mine-<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> sa: <\/td> he<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> imAn lOkAn hathvA api <\/td> even if he kills all the beings in this world (in a battle)<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> na hanthi <\/td> will not be considered as the killer;<\/td><\/tr>
18.17 yasya nAhankruthO bhAvO <\/a><\/td> na nibadhyathE <\/td> will not be bound in this samsAram (material realm) as a result of such killing.<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> karma chOdhanA <\/td> the rules of vEdham regarding karma (ritualistic worships such as jyOthishtOmam etc)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> gyAnam <\/td> knowledge (about the karma)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> gyEyam <\/td> the karma which is to be performed<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> parigyAthA <\/td> the one who knows (such karma)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> thrividhA <\/td> constitute the three factors;<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> karma sangraha: <\/td> the factors of karma (which is in the middle)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> karaNam <\/td> the materials etc (which are the means for the karma)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> karma <\/td> the karma (such as yagyam etc)<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> karthA ithi <\/td> the perfomer of the karma<\/td><\/tr>
18.18 gyAnam gyEyam parigyAthA <\/a><\/td> thrividha: <\/td> three.<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> guNa sankhyAnE <\/td> while counting the effect of qualities (such as sathvam, rajas and thamas)<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> guNa bhEdhatha: <\/td> per the nature of those qualities<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> gyAnam <\/td> knowledge (about the karma to be performed)<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> karma <\/td> the action\/ritual (which is performed)<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> karthA cha <\/td> the doer (who performs the karma)<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> thridhA Eva prOchyathE <\/td> are all explained in three different ways individually.<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> thAni api <\/td> Those too<\/td><\/tr>
18.19 gyAnam karma cha karthA cha <\/a><\/td> yathAvath SruNu <\/td> hear their true nature.<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> yEna <\/td> That gyAnam (knowledge)<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> vibhakthEshu <\/td> many different types of qualities<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> sarva bhUthEshu <\/td> in all creatures (having classifications such as brAhmaNa, kshathriya etc, who are engaged in karma)<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> avibhaktham <\/td> not being different (in qualities such as colour, form etc)<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> avyayam <\/td> unchanging<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> Ekam bhAvam <\/td> AthmA, which is in a singular state (not being different based on the species etc)<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> IkshathE <\/td> is seen<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> thath gyAnam <\/td> that knowledge<\/td><\/tr>
18.20 sarvabhUthEshu yEnaikam <\/a><\/td> sAthvikam vidhdhi <\/td> know as -sAthvika gyAnam-<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> sarvEshu bhUthEshu <\/td> In all creatures having different bodies such as brAhmaNa etc<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> pruthakthvEna <\/td> considering their distinguished nature (of being brAhmaNa etc)<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> pruthagvidhAn <\/td> being distinct by characteristics (such as fair, dark, tall, short)<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> nAnAbhAvAn <\/td> many different groups of AthmAs<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> yath gyAnam vEththi <\/td> the knowledge which helps one know<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> thath gyAnam <\/td> that knowledge<\/td><\/tr>
18.21 pruthakthvEna thu yath gyAnam <\/a><\/td> rAjasam vidhdhi <\/td> know to be rAjasa gyAnam (knowledge born of rajO guNam).<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> yath thu <\/td> the knowledge<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> Ekasmin kAryE <\/td> in an act (of worshipping dead people and ghosts which leads to lowest results)<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> kruthsnavath <\/td> like engaging in acts which give fulfilling results<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> saktham <\/td> to engage<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> ahEthukam <\/td> without any reason (to engage in this manner)<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> athathvArthavath <\/td> being situated in the false concept (of seeing AthmAs as being distinct from each other)<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> alpam cha <\/td> being very lowly<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> thath <\/td> that knowledge<\/td><\/tr>
18.22 yath thu kruthsnavadh Ekasmin <\/a><\/td> thAmasam udhAhrutham <\/td> is said to be thAmasa gyAnam (which is acquired from thamO guNam)<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> yath karma <\/td> The karma (action)<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> niyatham <\/td> which is apt (per the individual-s varNa and ASrama)<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> sangarahitham <\/td> without attachment (such as -I am the doer-, -this is my karma-)<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> arAgadhvEshatha: krutham <\/td> not done with desire for fame or hatred for condemnation<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> apalaprEpsunA (krutham) <\/td> done by one who is not attached to the result<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> thath <\/td> that karma<\/td><\/tr>
18.23 niyatham sangarahitham <\/a><\/td> sAthvikam uchyathE <\/td> is said to be sAthvika karma<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> yath karma thu <\/td> The karma<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> kAmEpsunA <\/td> with attachment to the results<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> puna: sAhankArENa vA <\/td> with the prideful thinking -I am the doer-<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> bahulAyAsam <\/td> with great efforts<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> kriyathE <\/td> performed<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> thath <\/td> that karma<\/td><\/tr>
18.24 yath thu kAmEpsunA karma <\/a><\/td> rAjasam udhAhrutham <\/td> is said to be rAjasa karma<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> yath karmam <\/td> The karma<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> anubandham <\/td> the sorrow which follows<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> kshayam <\/td> loss of wealth<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> himsAm <\/td> suffering [it causes] to creatures<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> paurusham cha <\/td> (self-s) ability to accomplish the task<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> anavEkshya <\/td> without analysing<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> mOhAth <\/td> without knowing (that bhagavAn is the controller)<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> ArabhyathE <\/td> commenced<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> thath <\/td> that karma<\/td><\/tr>
18.25 anubandham kshayam himsAm <\/a><\/td> thAmasam uchyathE <\/td> is said to be thAmasa karma.<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> muktha sanga: <\/td> without attachment to the results<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> anaham vAdhI <\/td> without the prideful thinking \u201cI am the doer\u201d<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> dhruthi uthsAha samanvitha: <\/td> dhruthi which means the ability to tolerate unavoidable sorrow, uthsAham which means enthusiasm of being set out to do the task<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> sidhdhi asidhdhi: nirvikAra: <\/td> being indifferent towards the [favourable\/unfavouble] result<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> karthA <\/td> one who performs the karma<\/td><\/tr>
18.26 mukthasangOnahamvAdhI <\/a><\/td> sAthvika: uchyathE <\/td> is said to be sAthvika karthA<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> rAgI <\/td> being desirous of fame<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> karma pala prEpsu: <\/td> being desirous of the results of the karma<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> lubdha: <\/td> being a miser (to spend the money required to perform the karma)<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> himsAthmaka: <\/td> harming others to perform his karma<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> aSuchi : <\/td> being impure (lacking the purity which is required to perform the karma)<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> harsha SOkAnvitha: <\/td> being the one who becomes joyous and sorrowful (due to the victory or defeat respectively in war etc)<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> karthA <\/td> the performer of the karma<\/td><\/tr>
18.27 rAgI karmapalaprEpsur <\/a><\/td> rAjasa: pari kIrthitha: <\/td> is said to be a rAjasa karthA<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> ayuktha: <\/td> being unqualified (to perform karma prescribed in SAsthram)<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> prAkrutha: <\/td> being a layman (who is not learned in SAsthram)<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> sthabdha: <\/td> being incapable of starting the karma (explained in SAsthram)<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> Sata: <\/td> having attachment in inferior karmas like abichAra (exorcising)<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> naishkruthika: <\/td> deceitful<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> alasa: <\/td> lethargic in the karma which he started<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> vishAdhI <\/td> naturally sorrowful<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> dhIrga sUthrI cha <\/td> naturally having evil intent towards others<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> karthA <\/td> the performer of karma<\/td><\/tr>
18.28 ayuktha: prAkrutha: sthabdha: <\/a><\/td> thAmasa: uchyathE <\/td> is said to be thAmasa karthA<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> dhananjaya <\/td> Oh arjuna!<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> budhdhE: <\/td> Intellect (of analysing and firmly determining)<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> dhruthE: cha Eva <\/td> firm stand (even if there are hurdles in the karma which is started)<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> guNatha: <\/td> by the three-fold qualities<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> thrividham bhEdham <\/td> the three variations<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> pruthakthvEna prOchyamAnam <\/td> my individual explanation<\/td><\/tr>
18.29 budhdhEr bhedham dhruthES chaiva <\/a><\/td> aSEshENa SruNu <\/td> listen (as it is).<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> pravruththim cha <\/td> the righteous acts which are means for worldly wealth<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> nivruththim cha <\/td> the righteous acts which are means for salvation<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> kArya akAryE <\/td> do-s and dont-s (for those who are focussed on these means)<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> bhaya abhayE <\/td> the abode of fear and non-fear<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> bandham mOksham cha <\/td> the truth of being bound in samsAram and being liberated from it<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> yA vEththi <\/td> that knowledge which discerns<\/td><\/tr>
18.30 pravruththim cha nivruththim cha <\/a><\/td> sA budhdhi: sAthvikI <\/td> that knowledge is made of sathva guNam<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> yayA <\/td> with the knowledge<\n\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> dharmam adharmam cha <\/td> dharma (righteous act) and adharmam (unrighteous act)<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> kAryam akAryam Eva cha <\/td> and do-s and don-ts<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> ayathAvath prajAnAthi <\/td> one conceives erroneously<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> sA budhdhi: <\/td> that knowledge<\/td><\/tr>
18.31 yayA dharmam adharmam cha <\/a><\/td> rAjasI <\/td> is caused by rajO guNam<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> yA <\/td> that knowledge<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> thamasA AvruthA <\/td> covered with thamO guNam<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> adharmam dharmam ithi manyathE <\/td> confusing adharmam to be dharmam<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> sarvArthAn <\/td> all things (which are already present and to be acquired)<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> viparIthAn cha (manyathE) <\/td> understanding contrarily<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> sA budhdhi: <\/td> that knowledge<\/td><\/tr>
18.32 adharmam dharmam ithi yA <\/a><\/td> thAmasI <\/td> is caused by thamO guNam<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> avyabhichAriNyA <\/td> without expectation for any other result<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> yOgEna <\/td> through bhagavath upAsanam (worship of emperumAn)<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> mana: praNa indhriya kriyA: <\/td> the act of mind, vital air and the senses<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> yayA dhruthyA dhArayathE <\/td> the dhruthi (steadiness) with which one sustains<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> sA dhruthi: <\/td> that steadiness<\/td><\/tr>
18.33 dhruthyA yayA dhArayathE <\/a><\/td> sAthvikI <\/td> is caused by sathva guNam!<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> pArtha arjuna <\/td> Oh arjuna, son of kunthI!<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> palAkAnkshI <\/td> one who desires for results (other than mOksham)<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> prasangEna <\/td> with great attachment<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> dharma kAma arthAn <\/td> acts which are means for the three purushArthams viz dharma, artha and kAma<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> yayA thu dhruthyA <\/td> with that dhruthi (steadiness)<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> dhArayathE <\/td> sustains<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> sA dhruthi: <\/td> that steadiness<\/td><\/tr>
18.34 yayA thu dharmakAmArthAn <\/a><\/td> rAjasi <\/td> is caused by rajO guNam<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> dhurmEdhA: <\/td> one with evil intellect<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> svapnam madham <\/td> the acts of mind, vital air etc which cause dream, (sleepiness), jaggedness etc<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> bhayam SOkam vishAdham Eva cha <\/td> the acts of mind, vital air etc which cause fear, sorrow, grief etc<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> yayA na vimunchathi <\/td> sustains with the dhruthi (steadiness)<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> sA dhruthi: <\/td> that steadiness<\/td><\/tr>
18.35 yayA svapnam bhayam SOkam <\/a><\/td> thAmasI <\/td> caused by thamO guNam<\/td><\/tr>
18.35.5 sukham thu ihdAnIm thrividham <\/a><\/td> bharatharshabha <\/td> Oh leader of bharatha clan!<\/td><\/tr>
18.35.5 sukham thu ihdAnIm thrividham <\/a><\/td> idhAnIm <\/td> now<\/td><\/tr>
18.35.5 sukham thu ihdAnIm thrividham <\/a><\/td> sukham thu <\/td> happiness<\/td><\/tr>
18.35.5 sukham thu ihdAnIm thrividham <\/a><\/td> thrividham <\/td> three kinds<\/td><\/tr>
18.35.5 sukham thu ihdAnIm thrividham <\/a><\/td> mE SruNu <\/td> listen from me<\/td><\/tr>
18.36 abhyAsAdhramathE yathra <\/a><\/td> yathra abhyAsAth <\/td> being used to the happiness for long<\/td><\/tr>
18.36 abhyAsAdhramathE yathra <\/a><\/td> ramathE <\/td> attaining great delight<\/td><\/tr>
18.36 abhyAsAdhramathE yathra <\/a><\/td> dhu:khAntham cha ni gachchathi <\/td> ending all the pains in this samsAram<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> ya\nth thath <\/td> that happiness<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> agrE <\/td> while commencing (the yOga)<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> visham iva <\/td> appearing to be sorrowful (due to lack of practice in AthmA related aspects, and having to undergo hardship due to that)<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> pariNAmE <\/td> at the end (of the yOga)<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> amruthOpamam <\/td> sweet like nectar (due to enjoying the true nature of AthmA)<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> Athma budhdhi prasAdhajam <\/td> due to leaving aside other matters and enjoying AthmA exclusively<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> thath sukham <\/td> that happiness<\/td><\/tr>
18.37 yath thadhagrE visham iva <\/a><\/td> sAthvikam prOktham <\/td> is said to be caused by sathva guNam<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> vishayEndhriya samyOgAth <\/td> Due to senses coming into contact with objects (like food, beverages etc)<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> agrE <\/td> in the beginning stages (of enjoyment)<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> yath thath amruthOpamam <\/td> that happiness which feels like nectar<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> pariNAmE <\/td> in the end (when the result of such enjoyment arrives)<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> visham iva <\/td> that which gives poison like sorrow<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> thath sukham <\/td> that happiness<\/td><\/tr>
18.38 vishayEndhriyasamyOgAdh <\/a><\/td> rAjasam smrutham <\/td> is said to be caused by rajO guNam<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> yath <\/td> The happiness which<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> agrE cha <\/td> in the beginning<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> anubandhE cha <\/td> and subsequently<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> Athmana: <\/td> for the AthmA<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> mOhanam <\/td> causes bewilderment<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> nidhrA Alasya pramAdhOththam <\/td> caused by sleep, lethargy and carelessness<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> thath sukham <\/td> that happiness<\/td><\/tr>
18.39 yadhagrE chAnubandhE cha <\/a><\/td> thAmasam udhAhrutham <\/td> is said to be thAmasa happiness.<\/td><\/tr>
18.40 na thadh asthi pruthivyAm vA <\/a><\/td> pruthivyAm vA <\/td> among humans in this earth<\/td><\/tr>
18.40 na thadh asthi pruthivyAm vA <\/a><\/td> dhivi dhEvEshu vA puna: <\/td> among celestials in the heaven<\/td><\/tr>
18.40 na thadh asthi pruthivyAm vA <\/a><\/td> Ebhi: thribhi: prakruthijai: guNai: muktham <\/td> freed from these three qualities which are materialistic<\/td><\/tr>
18.40 na thadh asthi pruthivyAm vA <\/a><\/td> yath sathvam syAth <\/td> any creature<\/td><\/tr>
18.40 na thadh asthi pruthivyAm vA <\/a><\/td> thath na asthi <\/td> such creature is not present.<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> paranthapa <\/td> Oh tormenter of enemies!<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> brAhmaNa kshathriya viSAm <\/td> of brAhmaNas, kshathriyas and vaiSyas<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> SUdhrANAm cha <\/td> and of SUdhras<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> svabhAva prabhavai: guNai: <\/td> the qualities for each of them acquired based on (previous) karma<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> karmANi <\/td> activities<\/td><\/tr>
18.41 brAhmaNakshathriyaviSAm <\/a><\/td> pravibhakthAni <\/td> are highlighted individually (in SASthram)<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> Sama: <\/td> controlling the external senses<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> dhama: <\/td> controlling the mind<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> thapa: <\/td> applying austerity for the body as ordained in SAsthram<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> Saucham <\/td> acquiring the ability to engage in activities ordained in SAsthram<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> kshAnthi: <\/td> being undisturbed when troubled by others<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> Arjavam <\/td> being harmonious towards others in one-s mind, body and speech<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> gyAnam <\/td> knowing truly about the supreme lord and other principles<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> vigyAnam <\/td> knowing the distinguished features of supreme lord<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> Asthikyam&nbs\np;<\/td> having total faith in whatever is explained by vEdham to be truth<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> svabhAvajam <\/td> acquired by [birth based on] previous karma<\/td><\/tr>
18.42 SamO dhamas thapa: Saucham <\/a><\/td> brahmam karma <\/td> are the activities for brAhmaNa<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> Sauryam <\/td> valour which makes one enter into a battlefield fearlessly<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> thEja: <\/td> being undefeatable<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> dhruthi: <\/td> standing firm and completing the tasks which were commenced even when hurdles occur<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> dhAkshyam <\/td> ability to accomplish everything<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> yudhdhE chApi apalAyanam <\/td> not retracting from a battlefield even if death is assured<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> dhAnam <\/td> donating one-s belongings to others in charity<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> ISvara bhAva: cha <\/td> ability to control one-s citizens<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> svabhAvajam <\/td> acquired by [birth based on] previous karma<\/td><\/tr>
18.43 Sauryam thEjO dhruthir dhAkshyam <\/a><\/td> kshAthram cha <\/td> activities for kshathriya<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> krushi gOrakshya vANijyam <\/td> farming, protecting cows and doing business<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> svabhAvajam <\/td> acquired by [birth based on] previous karma<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> vaiSyam karma <\/td> activities for vaiSya<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> SUdhrasya api <\/td> for the Sudhra, who belongs to fourth varNa<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> svabhAvajam <\/td> acquired by [birth based on] previous karma<\/td><\/tr>
18.44 krushigOrakshyavANijyam <\/a><\/td> paricharyAthmakam karma <\/td> to take up activities in serving those belonging to the first three varNas<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> svE svE karmaNi <\/td> in activities according to one-s varNa<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> abhiratha: <\/td> involved<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> nara: <\/td> person<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> samsidhdhim <\/td> fruit of mOksham<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> labathE <\/td> attains<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> sva karma niratha: <\/td> one who acts according to one-s varNa<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> yathA sidhdhim vindhathithath <\/td> how he attains the fruit of mOksham<\/td><\/tr>
18.45 svE svE karmaNyabhiratha: <\/a><\/td> SruNu <\/td> listen<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> yatha: <\/td> from that paramapurusha (supreme lord)<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> bhUthAnAm pravruththi: <\/td> all aspects such as creation etc for every entity<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> yEna <\/td> by that supreme lord<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> idham sarvam <\/td> all these entities<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> thatham <\/td> pervaded<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> tham <\/td> that supreme lord<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> sva karmaNA <\/td> according to his own varNa and ASrama<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> abhyarchya <\/td> worship<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> mAnava: <\/td> man<\/td><\/tr>
18.46 yatha: pravruththir bhUthAnAm <\/a><\/td> sidhdhim vindhathi <\/td> attains me who is the supreme goal<\/td><\/tr>
18.46.5 SrEyAn svadharmO viguNa: <\/a><\/td> svadharma: <\/td> karma yOga which is naturally pursuable (for a man who is with a body)<\/td><\/tr>
18.46.5 SrEyAn svadharmO viguNa: <\/a><\/td> viguNa: (api) <\/td> even with shortcomings<\/td><\/tr>
18.46.5 SrEyAn svadharmO viguNa: <\/a><\/td> svanushtithAth <\/td> (sometimes) well practiced<\/td><\/tr>
18.46.5 SrEyAn svadharmO viguNa: <\/a><\/td> paradharmAn <\/td> gyAna yOga which is to be pursued by someone else<\/td><\/tr>
18.46.5 SrEyAn svadharmO viguNa: <\/a><\/td> SrEyAn <\/td> best<\/td><\/tr>
18.47 svabhAvaniyatham karma <\/a><\/td> svabhAva niyatham karma <\/td> karma which is naturally fitting [for his nature]<\/td><\/tr>
18.47 svabhAvaniyatham karma <\/a><\/td> kurvan <\/td> one who performs<\/td><\/tr>
18.47 svabhAvaniyatham karma <\/a><\/td> kilbisham <\/td> samsAra which is the result of sin<\/td><\/tr>
18.47 svabhAvaniyatham karma <\/a><\/td> na ApnOthi <\/td> will not attain<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> sahajam karma <\/td> karma yOga which is naturally fitting [for the nature of individuals]<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> sa dhOsham api <\/td> even with blemishes<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> na thyajEth <\/td> cannot be given up<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> hi <\/td> because<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> dhUmEna <\/td> by smoke<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> agni: iva <\/td> like fire (which is surrounded)<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> sarvArambhA: <\/td> all actions such as karma yOga, gyAna yOga etc<\/td><\/tr>
18.48 sahajam karma kaunthEya <\/a><\/td> dhOshENa AvruthA: <\/td> surrounded by blemishes<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> sarvathra <\/td> both in karma (actions) and its palam (results)<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> asaktha budhdhi: <\/td> without attachment<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> jithAthmA <\/td> being victorious over the mind<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> vigathaspruha: <\/td> not desirous (of one-s doership)<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> sanyAsEna <\/td> (one who can perform) with (the three types of) renunciation (namely giving up doership, ownership and result)<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> paramAm <\/td> the top-most<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> naishkarmya sidhdhim <\/td> firm state of dhyAna (meditation)<\/td><\/tr>
18.49 asakthabudhdhi: sarvathra <\/a><\/td> adhigachchathi <\/td> will attain<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> sidhdhim prAptha: <\/td> one who attained the firm state of dhyAna<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> yathA brahma ApnOthi <\/td> with the means with which one attains self-realisation which is known as brahma<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> thathA <\/td> that means<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> samAsEna <\/td> briefly<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> mE nibOdha <\/td> listen from me;<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> (the nature of such brahma is)<\/td><\/tr>
18.50 sidhdhim prApthO yathA brahma <\/a><\/td> yA gyAnasya parA nishtA: <\/td> that brahma is the ultimate goal of gyAna (knowledge) which is in the form of dhyAna (meditation)<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> budhdhyA viSudhdhayA yuktha: <\/td> being with true knowledge about AthmA<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> dhruthyA <\/td> with the (previously explained) sAthvika dhruthi<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> AthmAnam <\/td> heart<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> niyamya cha <\/td> withdrawing it from worldly matters<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> SabdhAdhIn vishayAn <\/td> senses such as Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste), gandha (smell)<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> thyakthvA <\/td> giving up<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> rAgadhvEshau <\/td> likes and dislikes<\/td><\/tr>
18.51 budhdhyA viSudhdhayA yukthO <\/a><\/td> vyuthyasya cha <\/td> giving up<\/td><\/tr>
18.52 vivikthasEvI laghvASI <\/a><\/td> vivikthasEvI <\/td> being in a secluded place (where there are no hurdles for dhyAna)<\/td><\/tr>
18.52 vivikthasEvI laghvASI <\/a><\/td> laghvASI <\/td> with a light diet<\/td><\/tr>
18.52 vivikthasEvI laghvASI <\/a><\/td> yatha vAk kAya mAnasa: <\/td> engaging the mind, speech and action in dhyAna<\/td><\/tr>
18.52 vivikthasEvI laghvASI <\/a><\/td> nithyam dhyAna yOga para: <\/td> practicing dhyAna yOga everyday until the end<\/td><\/tr>
18.52 vivikthasEvI laghvASI <\/a><\/td> vairAgyam samupASritha: <\/td> nurturing detachment (in matters unrelated to AthmA)<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> ahankAram <\/td> considering dhEham (body) to be AthmA (self)<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> balam <\/td> the strength of the impressions which nurture such ahankAram<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> (resulting in)<\/td><\/tr>
1\n8.53 ahankAram balam dharpam <\/a><\/td> dharpam <\/td> pride<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> kAmam <\/td> greed<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> krOdham <\/td> anger<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> parigraham <\/td> relatives<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> vimuchya <\/td> giving up<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> nirmama: <\/td> without possessiveness on anything which is not owned by him<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> SAntha: <\/td> only considering self-realisation as enjoyable<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> (one who practices dhyAna yOga)<\/td><\/tr>
18.53 ahankAram balam dharpam <\/a><\/td> brahma bhUyAya kalpathE <\/td> truly be self-realised.<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> brahma bhUtha: <\/td> Having realised the true nature of the self<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> prasannAthmA <\/td> having unperturbed mind<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> na SOchathi <\/td> neither laments (for anything other than me)<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> na kAnkshathi <\/td> nor desires (for anything other than me);<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> sarvEshu bhUthEshu <\/td> towards all material objects (other than me)<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> sama: <\/td> being equal (in detachment)<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> parAm <\/td> supreme<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> madhbhakthim <\/td> devotion towards me<\/td><\/tr>
18.54 brahmabhUtha: prasannAthmA <\/a><\/td> labhathE <\/td> attains<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> ya: <\/td> me who is of such nature and attitude<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> yAvAn cha asmi <\/td> me who is of such qualities and wealth<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> mAm <\/td> such me<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> bhakthyA <\/td> through (previously explained) parabhakthi<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> thathvatha: <\/td> truly<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> abhijAnAthi <\/td> knows;<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> mAm <\/td> me<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> thathvatha: gyAthvA <\/td> knowing truly<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> thadhanantharam <\/td> subsequently<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> thatha: <\/td> through that paramabhakthi<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> mAm <\/td> me<\/td><\/tr>
18.55 bhakthyA mAm abhijAnAthi <\/a><\/td> viSathE <\/td> attains me fully<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> sarva karmANi api <\/td> all kAmya karma (actions with expectation for results)<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> madhvyapASraya: <\/td> submitting the doership etc towards me<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> sadhA kurvANa: <\/td> one who always performs<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> math prasAdhAth <\/td> by my grace<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> SASvatham <\/td> eternally present<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> avyayam <\/td> imperishable<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> padham <\/td> me, the goal<\/td><\/tr>
18.56 sarvakarmANyapi sadhA <\/a><\/td> avApnOthi <\/td> will attain<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> chEthasA <\/td> with the thought (that the AthmA is mine, and it-s controlled by me)<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> sarva karmANi <\/td> all actions<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> mayi sannyasya <\/td> as offerings to me<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> mathpara: <\/td> considering me as the result<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> budhdhi yOgam upASrithya <\/td> with the previously explained total sacrifices<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> sathatham <\/td> always<\/td><\/tr>
18.57 chEthasA sarvakarmANi <\/a><\/td> machchiththa: bhava <\/td> have your heart focussed on me<\/td><\/tr>
18.57.5 machchiththa: sarvadhurgANi <\/a><\/td> machchiththa: <\/td> Placing your heart in me (if you performed all actions as explained previously)<\/td><\/tr>
18.57.5 machchiththa\n: sarvadhurgANi <\/a><\/td> sarva dhurgANi <\/td> all hurdles which bind [you] in this samsAram (material realm)<\/td><\/tr>
18.57.5 machchiththa: sarvadhurgANi <\/a><\/td> math prasAdhAth <\/td> with my grace<\/td><\/tr>
18.57.5 machchiththa: sarvadhurgANi <\/a><\/td> tharishyasi <\/td> will cross over;<\/td><\/tr>
18.58 atha chEth thvam ahankArAn <\/a><\/td> atha <\/td> otherwise<\/td><\/tr>
18.58 atha chEth thvam ahankArAn <\/a><\/td> thvam <\/td> you<\/td><\/tr>
18.58 atha chEth thvam ahankArAn <\/a><\/td> ahankArAn <\/td> with the pride of thinking yourself to be all-knowing<\/td><\/tr>
18.58 atha chEth thvam ahankArAn <\/a><\/td> na SrOshyasi chEth <\/td> if you don-t listen to me<\/td><\/tr>
18.58 atha chEth thvam ahankArAn <\/a><\/td> vinankshyasi <\/td> you will perish.<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> ahankAram ASrithya <\/td> Considering -I can myself determine good and bad- (foregoing my ordainment)<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> na yOthsyE ithi <\/td> saying -I won-t fight-<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> yadhi manyasE <\/td> if you think<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> Esha: thE vyavasAya: <\/td> this resolve in you<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> mithyA <\/td> will also become false;<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> (because)<\/td><\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> prakruthi: <\/td> your body which is an effect of primordial matter<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> thvAm <\/td> you<\/td><\/tr>
18.59 yadhyahankAram ASrithya <\/a><\/td> niyOshyathi <\/td> will lead you to fight.<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> kaunthEya <\/td> Oh son of kunthI!<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> svabhAvajEna <\/td> caused by your previous karma<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> svEna karmaNA <\/td> valour which is your act<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> nibadhdha: <\/td> being bound<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> avaSa: <\/td> being controlled by your body<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> yath mOhAth karthum na ichchasi thath <\/td> the war you are not willing to fight due to ignorance<\/td><\/tr>
18.60 svabhAvajEna kaunthEya <\/a><\/td> karishyasi api <\/td> you will do it (due to other reasons, even if you forego my order)<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> arjuna <\/td> Oh arjuna!<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> ISvara: <\/td> vAsudhEva who controls everyone<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> sarva bhUthAnAm hrudhdhESE <\/td> in the heart (which is the origin for knowledge), of all beings<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> yanthra ArUdAni <\/td> in the body which is the machine, an effect of matter<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> sarva bhUthAni <\/td> all beings<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> mAyayA <\/td> in this mAyA (samsAram – material realm) which is filled with sathva, rajO, thamO guNam<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> bhrAmayan <\/td> makes them act according to those qualities<\/td><\/tr>
18.61 ISvara: sarvabhUthAnAm <\/a><\/td> thistathi <\/td> remains.<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> bhAratha <\/td> Oh descendant of bharatha clan!<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> tham Eva <\/td> supreme lord (me)<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> sarvabhAvEna <\/td> in all manner<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> SaraNam gachcha <\/td> follow;<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> thath prasAdhAth <\/td> by his mercy<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> parAm SAnthim <\/td> freedom from all bondage<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> SASvatham sthAnam cha <\/td> paramapadham which is the eternal abode of liberation<\/td><\/tr>
18.62 tham Eva SaraNam gachcha <\/a><\/td> prApsyasi <\/td> will attain<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> ithi <\/td> in this manner<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> guhyAth guhya tharam <\/td> most secretive among the secrets<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> gyAnam <\/td> knowledge (to facilitate liberation)<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> thE <\/td> to you<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
18.\n63 ithi thE gyAnam AkhyAtham <\/a><\/td> AkhyAtham <\/td> was explained;<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> Ethath <\/td> this<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> aSEshENa vimruSya <\/td> analysing fully<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> yathA ichchasi <\/td> whatever you desire according to your capacity<\/td><\/tr>
18.63 ithi thE gyAnam AkhyAtham <\/a><\/td> thathA kuru <\/td> you do that.<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> sarva guhya thamam <\/td> about bhakthi yOga which is the most secretive amongst the secrets<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> mE <\/td> my<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> paramam vacha: <\/td> supreme word<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> bhUya: SruNu <\/td> hear again;<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> mE <\/td> for me<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> dhrudam ishta: asi <\/td> being very dear<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> ithi thatha: <\/td> due to<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> thE <\/td> to you<\/td><\/tr>
18.64 sarvaguhyathamam bhUya: <\/a><\/td> hitham vakshyAmi <\/td> tell what is good for you.<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> manmanA bhava <\/td> have your heart focussed on me constantly;<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> madhbhaktha: bhava <\/td> (moreover) have deep love for me;<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> madhyAjI bhava <\/td> (moreover) become my worshipper;<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> mAm <\/td> me<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> namaskuru <\/td> offer obeisances (with all your three faculties viz mind, speech and body);<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> mAm Evaishyasi <\/td> (by being like this) you will certainly reach me;<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> sathyam thE prathijAnE <\/td> I promise that this is the truth;<\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> (because)<\/td><\/td><\/tr>
18.65 manmanA bhava madhbhakthO <\/a><\/td> mE priya: asi <\/td> you are dear to me<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> sarva dharmAn <\/td> all means<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> parithyajya <\/td> renouncing fully<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> mAm Ekam <\/td> only me<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> SaraNam <\/td> as means<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> vraja <\/td> consider;<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> aham <\/td> I<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> thvA <\/td> you<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> sarvapApEbhya: <\/td> all sins<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> mOkshayishyAmi <\/td> will free;<\/td><\/tr>
18.66 sarvadharmAn parithyajya <\/a><\/td> mA Sucha: <\/td> do not grieve.<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> idham <\/td> this SAsthram (which was confidentially explained to you by me)<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> thE <\/td> by you<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> athapaskAya na (vAchyam) <\/td> should not be told to one who has not performed penance;<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> abhakthAya <\/td> for one who is not devoted (towards you and me)<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> kadhAchana na (vAchyam) <\/td> should be told ever;<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> aSuSrushavE cha <\/td> for one who is not desirous in hearing<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> na (vAchyam) <\/td> should not be told;<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> mAm <\/td> me<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> ya: <\/td> one<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> abhyasUyathi <\/td> who hates (to him too)<\/td><\/tr>
18.67 idham thE nAthapaskAya <\/a><\/td> na vAchyam <\/td> should not be told.<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> ya: <\/td> one who<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> paramam guhyam idham <\/td> this SAsthram which is most confidential<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> madhbhakthEshu <\/td> to my devotees<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> abhidhAsyathi <\/td> explains (he)<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> mayi <\/td> towards me<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> parAm bhakthim kruthvA <\/td> will engage in ultimate devotion<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> mAm Eva Eshyathi <\/td> will reach me;<\/td><\/tr>
18.68 ya idha paramam guhyam <\/a><\/td> asamSaya: <\/td> this is doubtless.<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> bhuvi <\/td> in this world<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> manushyEshu <\/td> among men<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> thasmAth anya: kaSchith <\/td> other than the one who explains this SAsthram<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> mE <\/td> for me<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> priyakruththama: na cha <\/td> none who has performed a dearer service<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> thasmAth anya: <\/td> other than him<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> mE <\/td> for me<\/td><\/tr>
18.69 na cha thasmAn manushyEshu <\/a><\/td> priyathara: bhavithA na cha <\/td> there will be none dearer in the future as well.<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> ya: <\/td> one<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> AvayO: <\/td> happened between the two of us<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> imam dharmyam samvAdham <\/td> SAsthram which was a conversation about the means for liberation<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> adhyEshyathE <\/td> recites<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> thEna <\/td> by him<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> gyAna yagyEna aham ishta: syAm <\/td> worshipped with the gyAna yagya (the service through knowledge)<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> ithi <\/td> this<\/td><\/tr>
18.70 adhyEshyathE cha ya imam <\/a><\/td> mE mathi: <\/td> my opinion.<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> SradhdhAvAn <\/td> being desirous to hear<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> anasUyu: cha <\/td> being free from envy<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> ya: nara: <\/td> that man<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> SruNuyAth api <\/td> one who simply hears this SAsthram<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> sa: api <\/td> that man<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> muktha: <\/td> being freed (from the sins which are the hurdles to begin devotion towards me)<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> puNya karmaNAm <\/td> (my) devotees who have performed many virtuous deeds<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> SubhAn lOkAn <\/td> auspicious assemblies<\/td><\/tr>
18.71 SradhdhAvAn anasUyaScha <\/a><\/td> prApnuyAth <\/td> will reach<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> pArtha <\/td> Oh son of kunthI!<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> Ethath <\/td> this SAsthram (which was explained by me)<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> thvayA <\/td> by you<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> EkAgrENa chEthasA <\/td> with single focussed mind<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> Kachchith Srutham <\/td> was it heard?<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> dhananjaya <\/td> Oh dhananjaya!<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> thE <\/td> your<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> agyAna sammOha: <\/td> the bewilderment rooted in ignorance<\/td><\/tr>
18.72 kachchidhEthachrutham pArtha <\/a><\/td> kachchith pranashta: <\/td> is it destroyed?<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> arjuna uvAcha <\/td> arjuna says<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> achyutha <\/td> Oh achyutha!<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> thvath prasAdhAth <\/td> by your grace<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> mOha: <\/td> (my) contradictory knowledge<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> nashta: <\/td> is destroyed;<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> smruthi: <\/td> true knowledge<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> mayA <\/td> by me<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> labdhA <\/td> acquired;<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> gatha sandhEha: <\/td> being freed from doubts<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> sthitha: asmi <\/td> standing firm, with realisation of truth;<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> thava vachanam <\/td> according to your instructions (to fight the battle)<\/td><\/tr>
18.73 nashtO mOha: smruthirlabdhA <\/a><\/td> karishyE <\/td> will act.<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> sanjaya uvAcha <\/td> sanjaya says<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> ithi <\/td> in this manner<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> vAsudhEvasya <\/td> between krishNa, the son of vasudhEva<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> mahAthmana: pArthasya cha <\/td> arjuna who is a very wise person<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> imam <\/td> this<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> rOmaharshaNam adhbhutham samvAdham <\/td> amazing conversation which causes goose bumps<\/td><\/tr>
18.74 ithyaham vAsudhEvasya <\/a><\/td> aham aSrausham <\/td> I heard<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> vyAsa prasAdhAth <\/td> by the grace of vyAsa<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> (acquiring divine eyes and ears)<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> Ethath <\/td> this<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> param <\/td> ultimate<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> guhyam yOgam <\/td> this secret of yOga<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> svayam kathayatha: yOgESvarAth krishNa: <\/td> from krishNa who has auspicious qualities and who directly spoke<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> aham <\/td> I<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> sAkshAth SruthavAn <\/td> directly heard<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> rAjan <\/td> Oh king dhritharAshtra!<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> kESavArjunayO: <\/td> between kESava and arjuna<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> imam puNyam adhbhutham samvAdham <\/td> this pure, amazing conversation<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> samsruthya samsruthya <\/td> thinking about it everytime<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> muhu: muhu: <\/td> again and again<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> hrushyAmi cha <\/td> I become greatly blissful<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> rAjan <\/td> Oh king dhritharAshtra!<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> harE: thath adhbhutham rUpam <\/td> krishNas amazing universal form<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> samsruthya samsruthya cha <\/td> thinking about it everytime<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> mE <\/td> for me<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> mahAn vismaya: <\/td> great amazement (occurs)<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> puna: puna: hrushyAmi cha <\/td> I become very blissful again and again<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> yathra <\/td> where<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> yOgESvara: <\/td> one who commands all glories<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> krishNa: <\/td> krishNa (is present)<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> yathra <\/td> where<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> dhanurdhara: <\/td> holding the bow<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> pArtha: <\/td> arjuna (is present)<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> thathra <\/td> there<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> SrI: <\/td> all wealth<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> vijaya: <\/td> victory<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> bhUthi: <\/td> glories<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> nIthi: <\/td> virtues<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> dhruvA <\/td> (remain) well established<\/td><\/tr>
18.78 yathra yOgESvara: krishNO <\/a><\/td> mama: mathi: <\/td> this is my opinion.<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> rAjan <\/td> Oh king dhritharAshtra!<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> harE: thath adhbhutham rUpam <\/td> krishNas amazing universal form<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> samsruthya samsruthya cha <\/td> thinking about it everytime<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> mE <\/td> for me<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> mahAn vismaya: <\/td> great amazement (occurs)<\/td><\/tr>
18.77 thachcha samsmruthya samsmruthya <\/a><\/td> puna: puna: hrushyAmi cha <\/td> I become very blissful again and again<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> rAjan <\/td> Oh king dhritharAshtra!<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> kESavArjunayO: <\/td> between kESava and arjuna<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> imam puNyam adhbhutham samvAdham <\/td> this pure, amazing conversation<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> samsruthya samsruthya <\/td> thinking about it everytime<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> muhu: muhu: <\/td> again and again<\/td><\/tr>
18.76 rAjan samsmruthya samsmruthya <\/a><\/td> hrushyAmi cha <\/td> I become greatly blissful<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> vyAsa prasAdhAth <\/td> by the grace of vyAsa<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> (acquiring divine eyes and ears)<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> Ethath <\/td> this<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> param <\/td> ultimate<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> guhyam yOgam <\/td> this secret of yOga<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> svayam kathayatha: yOgESvarAth krishNa: <\/td> from krishNa who has auspicious qualities and who directly spoke<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> aham <\/td> I<\/td><\/tr>
18.75 vyAsaprasAdhAth SruthavAn <\/a><\/td> sAkshAth SruthavAn <\/td> directly heard<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

Sorted by word Verse Word Meaning 11.1 mad-anugrah\u0101ya parama\u1e41   arjuna uvAcha   arjuna said 11.1 mad-anugrah\u0101ya parama\u1e41   madhanugrahAya   mercifully towards me 11.1 mad-anugrah\u0101ya parama\u1e41   paramam guhyam   very secretive 11.1 mad-anugrah\u0101ya parama\u1e41   adhyAthma samjitham vacha:   the instructions (in the first six chapters) which described everything about AthmA 11.1 mad-anugrah\u0101ya parama\u1e41   yath thvayA uktham   whatever told by you … Read more<\/a><\/p>\n","protected":false},"author":32,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,14],"tags":[],"class_list":["post-48318","post","type-post","status-publish","format-standard","hentry","category-glossary","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/48318","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=48318"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/48318\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=48318"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=48318"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=48318"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}