Gīta Tātparya Introduction
समस्तगुणसम्पूर्णं सर्वदोषविवर्जितम्। नारायणं नमस्कृत्य गीतातात्पर्यमुच्यते॥
samastaguṇasamapūrṇaṃ sarvadoṣavivarjitam। nārāyaṇaṃ namaskṛtya gītātātparyamucyate॥
[समस्त (samasta) - all; गुण (guṇa) - qualities; सम्पूर्णं (samapūrṇaṃ) - complete; सर्व (sarva) - all; दोष (doṣa) - faults; विवर्जितम् (vivarjitam) - devoid of; नारायणं (nārāyaṇaṃ) - Narayana; नमस्कृत्य (namaskṛtya) - having saluted; गीत (gīta) - Gita; तात्पर्य (tātparya) - essence; मुच्यते (ucyate) - is said;]
"Having saluted Narayana, who is complete with all auspicious qualities and devoid of all faults, the essence of the Gita is explained."
Summary
Vyasa is the divine incarnation of Lord Narayana. The Mahabharata, composed by Vyasa, is authentic and superior even to the Vedas. It is capable of giving liberation to the aspirants. The Bhagavad Gīta and Vishnu-Sahasranāma are the essence of Mahabharata. Arjuna, being the incarnation of demigod Indra (Deva), is eligible to receive higher knowledge. He is being instructed to re-establish his deteriorated wisdom.
The primary message of the Gita is: one should perform one’s own duty, 'swa-dharma', as a worship to God. We should abandon anything opposed to our duties. The Bhagavan, the divine God, is different from everybody and everything else. Everything is under his control. He is not under the control of anything. He is superior to everything else. All auspicious qualities are complete in him. All scriptures are there to explain Him. Therefore, through His knowledge alone, one can get liberated. It is clarified that no one can remain actionless, even a jnanin. Everyone should follow their own unique duties, 'swa-dharma'. Only liberated souls, who can remain continuously in 'atman' forever, have no other duty to perform.
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"शास्त्रेषु भारतं सारं तत्र नामसहस्रकम्। वैष्णवं कृष्णगीता च तज्ज्ञानान्मुच्यतेञ्जसा॥"
"śāstreṣu bhārataṃ sāraṃ tatra nāmasahasrakam। vaiṣṇavaṃ kṛṣṇagītā ca tajjñānānmucyate'ñjasā॥"
[शास्त्रेषु (śāstreṣu) - in the scriptures; भारतं (bhārataṃ) - Mahabharata; सारं (sāraṃ) - essence; तत्र (tatra) - there; नामसहस्रकम् (nāmasahasrakam) - thousand names; वैष्णवं (vaiṣṇavaṃ) - related to Vishnu; कृष्णगीता (kṛṣṇagītā) - Krishna's song; च (ca) - and; तज्ज्ञानात् (tajjñānāt) - from that knowledge; मुच्यते (mucyate) - is liberated; अञ्जसा (añjasā) - easily;]
“The Mahabharata is the essence of the scriptures. Within the Mahabharata, the Bhagavad Gita and the thousand names of Vishnu (Vishnu-sahasra-nāma) are the essence; through this knowledge, one is easily liberated.”
"न भारतसमं शास्त्रं कुत एवानयोः समम्। भारतं सर्ववेदाश्च तुलामारोपिताः पुरा॥"
"na bhāratasamaṃ śāstraṃ kuta evānayoḥ samam। bhārataṃ sarvavedāśca tulāmāropitāḥ purā॥"
[न (na) - not; भारतसमं (bhāratasamam) - equal to the Mahabharata; शास्त्रं (śāstram) - scripture; कुतः (kutaḥ) - where; एव (eva) - indeed; अनयोः (anayoḥ) - of these two; समम् (samam) - equal; भारतं (bhāratam) - the Mahabharata; सर्ववेदाः (sarvavedāḥ) - all Vedas; च (ca) - and; तुलाम् (tulām) - balance; आरोपिताः (āropitāḥ) - placed higher; पुरा (purā) - formerly;]
“When there is no scripture that is equal to the Mahabharata, how can there be anything that is superior? When the Bharata was compared with all the Vedas, the Bharata was found to be heavier.”
"देवैर्ब्रह्मादिभिः सर्वैर्ऋषिभिश्च समन्वितैः। व्यासस्यैवाज्ञया तत्र त्वत्यरिच्यत भारतम्। महत्त्वाद् भारवत्त्वाच्च महाभारतमुच्यते॥ निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते।"
"devairbrahmādibhiḥ sarvairṛṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam। mahattvād bhāravattvācca mahābhāratamucyate॥ niruktamasya yo veda sarvapāpaiḥ pramucyate।"
[देवैः (devaiḥ) - by the gods; ब्रह्मादिभिः (brahmādibhiḥ) - by Brahma and others; सर्वैः (sarvaiḥ) - by all; ऋषिभिः (ṛṣibhiḥ) - by sages; च (ca) - and; समन्वितैः (samanvitaiḥ) - accompanied; व्यासस्य (vyāsasya) - of Vyasa; एव (eva) - indeed; आज्ञया (ājñayā) - by the command; तत्र (tatra) - there; त्व (tva) - you; त्यरिच्यत (tyaricyata) - was composed; भारतं (bhāratam) - the Bharata; महत्त्वात् (mahattvāt) - due to greatness; भारवत्त्वात् (bhāravattvāt) - due to heaviness; च (ca) - and; महाभारतम् (mahābhāratam) - the Mahabharata; उच्यते (ucyate) - is called; निरुक्तम् (niruktam) - etymology; अस्य (asya) - of this; यः (yaḥ) - who; वेद (veda) - knows; सर्वपापैः (sarvapāpaiḥ) - from all sins; प्रमुच्यते (pramucyate) - is liberated;]
“Lord Brahma, the gods, and all the assembled sages analysed Mahabhartata, ordered by sage Vyasa. They called it Mahabharata (maha='significant', bharata='heavy') as it was most significant and heavy with principles. The one who knows this etymological meaning (of Mahabharata) overcomes all the sins.”
"स्वयं नारायणो देवैर्ब्रह्मरुद्रेन्द्रपूर्वकैः॥ अर्थितो व्यासतां प्राप्य केवलं तत्त्वनिर्णयम्। चकार पञ्चमं वेदं महाभारतसञ्ज्ञितम्॥"
"svayaṁ nārāyaṇo devairbrahmarudrendrapūrvakaiḥ॥ arthito vyāsatāṁ prāpya kevalaṁ tattvanirṇayam। cakāra pañcamaṁ vedaṁ mahābhāratasañjñitam॥"
[स्वयं (svayam) - personally; नारायणः (nārāyaṇaḥ) - Narayana; देवैः (devaiḥ) - by the gods; ब्रह्म-रुद्र-इन्द्र-पूर्वकैः (brahma-rudra-indra-pūrvakaiḥ) - headed by Brahma, Rudra, and Indra; अर्थितः (arthitaḥ) - requested; व्यासताम् (vyāsatām) - the state of Vyasa; प्राप्य (prāpya) - having attained; केवलम् (kevalam) - only; तत्त्व-निर्णयम् (tattva-nirṇayam) - determination of truth; चकार (cakāra) - composed; पञ्चमम् (pañcamam) - the fifth; वेदम् (vedam) - Veda; महाभारत-सञ्ज्ञितम् (mahābhārata-sañjñitam) - known as the Mahabharata;]
"Narayana himself, upon the request of the gods led by Brahma, Rudra, and Indra, took on the form of Vyasa and composed the Mahabharata, which is considered the fifth Veda, focusing solely on the determination of truth."
इति ब्रह्माण्डे।
iti brahmāṇḍe।
[इति (iti) - thus; ब्रह्माण्डे (brahmāṇḍe) - in the Brahmanda Purana;]
- stated thus in the Brahmanda Purana.
तत्र साक्षादिन्द्रावतारमुत्तमाधिकारिणमात्मनः प्रियतमर्जुनं क्षत्रियाणां विशेषतोपि परमधर्मं नारायणद्वितदनुबन्धिनिग्रहं बन्धुस्नेहादधर्मत्वेनाशङ्क्य ततो निवृत्तप्रायं स्वविहितवृत्त्या भक्त्या भगवदाराधनमेव परमो धर्मः, तद्विरुद्धः सर्वोप्यधर्मः, भगवदधीनत्वात् सर्वस्येति बोधयति भगवान् नारायणः।
tatra sākṣādindrāvatāramuttamādhikāriṇamātmanaḥ priyatamarjunaṃ kṣatriyāṇāṃ viśeṣatopi paramadharmaṃ nārāyaṇadvitadānubandhinigrahaṃ bandhusnehādadharmatvenāśaṅkya tato nivṛttaprāyaṃ svavihitavṛttyā bhaktyā bhagavadārādhanameva paramo dharmaḥ, tadviroddhaḥ sarvopyadharmaḥ, bhagavadadhīnatvāt sarvasyeti bodhayati bhagavān nārāyaṇaḥ।
[तत्र (tatra) - there; साक्षात् (sākṣāt) - directly; इन्द्रावतारम् (indrāvatāram) - Indra's incarnation; उत्तम-अधिकारिणम् (uttama-adhikāriṇam) - the highest authority; आत्मनः (ātmanaḥ) - of himself; प्रियतम-अर्जुनम् (priyatama-arjunam) - dearest Arjuna; क्षत्रियाणाम् (kṣatriyāṇām) - of the warriors; विशेषतः (viśeṣataḥ) - especially; अपि (api) - also; परम-धर्मम् (parama-dharmam) - supreme duty; नारायण-द्वित-दनु-बन्धि-निग्रहम् (nārāyaṇa-dvita-danu-bandhi-nigraham) - Narayana's second bond restraint; बन्धु-स्नेहात् (bandhu-snehāt) - due to familial affection; अधर्मत्वेन (adharmatvena) - as unrighteousness; आशङ्क्य (āśaṅkya) - suspecting; ततः (tataḥ) - then; निवृत्त-प्रायम् (nivṛtta-prāyam) - almost withdrawn; स्वविहित-वृत्त्या (svavihita-vṛttyā) - occupation based on one's own dharma; भक्त्या (bhaktyā) - with devotion; भगवत्-आराधनम् (bhagavat-ārādhanam) - worship of the Lord; एव (eva) - indeed; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; तत्-विरुद्धः (tat-viroddhaḥ) - opposite to that; सर्वः (sarvaḥ) - all; अपि (api) - also; अधर्मः (adharmaḥ) - unrighteousness; भगवत्-अधीनत्वात् (bhagavat-adhīnatvāt) - due to dependence on the Lord; सर्वस्य (sarvasya) - of all; इति (iti) - thus; बोधयति (bodhayati) - instructs; भगवान् (bhagavān) - the Lord; नारायणः (nārāyaṇaḥ) - Narayana;]
Here (in the Bhagavad Gita), Narayana is teaching affectionate Arjuna, who is the direct incarnation of Lord Indra, a very capable individual to receive higher knowledge. When Arjuna vacillates from the prescribed duty of a warrior because of attachment towards his relatives, the teaching is imparted to destroy his bondage towards dear ones.
The Lord Narayana teaches, "Performing one's own duty with devotion, as a worship to God, is the highest Dharma. Anything that is opposed to it is Adharma. Everything is under the control of God."
सर्वं चैतदत्रैवावगम्यते –
sarvaṁ caitadatraivāvagamyate –
[सर्वम् (sarvam) - all the above facts; च (ca) - and; एतत् (etat) - this; अत्र (atra) - here; एव (eva) - indeed; अवगम्यते (avagamyate) - is understood;]
The above facts can be ascertained by following testimonials:
"अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥" (२-३३)
"atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi । tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi॥" (2-33)
[अथ (atha) - then; चेत् (cet) - if; त्वम् (tvam) - you; इमम् (imam) - this; धर्म्यम् (dharmyam) - righteous; सङ्ग्रामम् (saṅgrāmam) - battle; न (na) - not; करिष्यसि (kariṣyasi) - will perform; ततः (tataḥ) - then; स्वधर्मम् (svadharmam) - own duty; कीर्तिम् (kīrtim) - fame; च (ca) - and; हित्वा (hitvā) - abandoning; पापम् (pāpam) - sin; अवाप्स्यसि (avāpsyasi) - will incur;]
"But if you will not wage this righteous war, having disregarded your own duty (swa-dharma) and fame, you will incur sin." - B.G. 2-33
इत्यादिना युद्धस्य स्वधर्मत्वम्।
ityādinā yuddhasya svadharmatvam।
[इत्यादिना (ityādinā) - thus; by this means; युद्धस्य (yuddhasya) - of war; स्वधर्मत्वम् (svadharmatvam) - the righteousness of one's own duty;]
Such statements reiterate the importance of war as 'swadharma', one's own duty (for warrior Arjuna).
"यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिदि्धं विन्दति मानवः॥"
"yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam। svakarmaṇā tamabhyarcya sidiṃ vindati mānavaḥ॥"
[यतः (yataḥ) - from whom; प्रवृत्तिः (pravṛttiḥ) - the origin; भूतानाम् (bhūtānām) - of all beings; येन (yena) - by whom; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - is pervaded; स्वकर्मणा (svakarmaṇā) - by one's own duty; तम् (tam) - Him; अभ्यर्च्य (abhyarcya) - worshipping; सिदि्धम् (sidiṃ) - perfection; विन्दति (vindati) - achieves; मानवः (mānavaḥ) - a man;]
"From whom is the origin of all beings, by whom all this is pervaded, worshipping Him through one's own duty, a human being attains perfection." - B.G 18-46
"श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥" (१८-४७)
"śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ॥" (18-47)
[श्रेयान् (śreyān) - better; स्वधर्मः (svadharmaḥ) - one's own duty; विगुणः (viguṇaḥ) - imperfect; परधर्मात् (paradharmāt) - than another's duty; स्वनुष्ठितात् (svanuṣṭhitāt) - well-performed; स्वधर्मे (svadharme) - in one's own duty; निधनं (nidhanaṃ) - death; श्रेयः (śreyaḥ) - better; परधर्मः (paradharmaḥ) - another's duty; भयावहः (bhayāvahaḥ) - dangerous;]
"Performing one's own duty, even if imperfect, is better than doing another's duty well. By following one's natural duty, one does not incur sin." - B.G 18-47
"सर्वगुह्यतमं भूयः श्रुणु मे परमं वचः । इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥"
"sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ । iṣṭosi me dṛḍhamiti tato vakṣyāmi te hitam॥"
[सर्वगुह्यतमम् (sarvaguhyatamam) - most confidential; भूयः (bhūyaḥ) - again; श्रुणु (śṛṇu) - hear; मे (me) - my; परमम् (paramam) - supreme; वचः (vacaḥ) - words; इष्टः (iṣṭaḥ) - dear; असि (asi) - you are; मे (me) - to me; दृढम् (dṛḍham) - firmly; इति (iti) - thus; ततः (tataḥ) - therefore; वक्ष्यामि (vakṣyāmi) - I will speak; ते (te) - to you; हितम् (hitam) - benefit;]
"Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit." - B.G 18-64
"मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोसि मे॥"
"manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi satyaṁ te pratijāne priyosi me॥"
[मन्मना (manmanā) - with mind on Me; भव (bhava) - be; मद्भक्तः (madbhaktaḥ) - My devotee; मद्याजी (madyājī) - My worshipper; माम् (mām) - to Me; नमस्कुरु (namaskuru) - offer obeisance; माम् (mām) - to Me; एव (eva) - certainly; एष्यसि (eṣyasi) - you will come; सत्यं (satyaṁ) - truly; ते (te) - to you; प्रतिजाने (pratijāne) - I promise; प्रियः (priyaḥ) - dear; असि (asi) - are; मे (me) - to Me;]
"Focus your mind on Me, be devoted to Me, worship Me, and offer obeisance to Me. You will certainly come to Me; I promise you this truthfully, for you are dear to Me." - B.G 18-65
"सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥" (१८-६६)
"sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja। ahaṁ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ॥" (18-66)
[सर्वधर्मान् (sarvadharmān) - all duties; परित्यज्य (parityajya) - abandoning; माम् (mām) - unto me; एकम् (ekam) - only; शरणम् (śaraṇam) - shelter; व्रज (vraja) - go; अहम् (aham) - I; त्वा (tvā) - you; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; मोक्षयिष्यामि (mokṣayiṣyāmi) - shall deliver; मा (mā) - do not; शुचः (śucaḥ) - worry;]
"Abandon all other tendencies, come to me alone for refuge. I will liberate you from all sins; do not grieve." - B.G 18-66
इत्यादिना स्वधर्मेणैव भगवदाराधनस्यैव कर्तव्यत्वं तदन्यस्य त्याज्यत्वं च ।
ityādinā svadharmeṇaiva bhagavadārādhanasyaiva kartavyatvaṃ tadanyasya tyājyatvaṃ ca ।
[इत्यादिना (ityādinā) - thus; by this means; स्वधर्मेणैव (svadharmeṇaiva) - by one's own duty only; भगवदाराधनस्यैव (bhagavadārādhanasyaiva) - of worshipping the Lord only; कर्तव्यत्वं (kartavyatvaṃ) - the obligation; तदन्यस्य (tadanyasya) - of others; त्याज्यत्वं (tyājyatvaṃ) - the renunciation; च (ca) - and;]
Thus, it is established that the obligation is to worship the Lord through one's duty, and all other activities are to be renounced.
"नाहं वेदैर्न तपसा न दानेन न चेज्यया। शक्य एवं विधो द्रष्टुं दृष्टवानसि मां यथा॥" (११-५३)
"भक्त्या त्वनन्यया शक्य अहमेवंविधोर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥" (११-५४)
"nāhaṁ vedairna tapasā na dānena na cejyayā। śakya evaṁ vidho draṣṭuṁ dṛṣṭavānasi māṁ yathā॥" (11-53)
"bhaktyā tvananyayā śakya ahamevaṃvidhorjuna। jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa॥" (11-54)
[न (na) - not; अहम् (aham) - I; वेदैः (vedaiḥ) - by the Vedas; न (na) - not; तपसा (tapasā) - by austerity; न (na) - not; दानेन (dānena) - by charity; न (na) - not; च (ca) - and; इज्यया (ijyayā) - by sacrifice; शक्यः (śakyaḥ) - possible; एवं (evaṁ) - thus; विधः (vidhaḥ) - in this form; द्रष्टुम् (draṣṭum) - to see; दृष्टवान् (dṛṣṭavān) - have seen; असि (asi) - you are; माम् (mām) - me; यथा (yathā) - as; भक्त्या (bhaktyā) - by devotion; त्व (tva) - you; अनन्यया (ananyayā) - unwavering; शक्य (śakya) - possible; अहम् (aham) - I; एवंविधः (evaṃvidhaḥ) - in this form; अर्जुन (arjuna) - Arjuna; ज्ञातुम् (jñātum) - to know; द्रष्टुम् (draṣṭum) - to see; च (ca) - and; तत्त्वेन (tattvena) - truly; प्रवेष्टुम् (praveṣṭum) - to enter; परन्तप (parantapa) - O chastiser of enemies;]
"I am not to be seen in such a form through the study of the Vedas, nor by austerity, nor by charity, nor by sacrifice. In the way you have seen me, I cannot be seen by those means. But by unwavering devotion alone, O Arjuna, I can be truly known, seen, and entered into in such a form, O scorcher of foes." - B.G 11-53,54
इत्यादिना विष्णुभक्तेरेव सर्वसाधनोत्तमत्वं परोक्षापरोक्षज्ञानयोर्ज्ञानिनोपि मोक्षस्य तदधीनत्वं च।
ityādinā viṣṇubhaktereva sarvasādhanottamatvaṃ parokṣāparokṣajñānayorjñāninopi mokṣasya tadadhīnatvaṃ ca।
[इत्यादिना (ityādinā) - thus; by this; etc.; विष्णुभक्तेः (viṣṇubhakteḥ) - of devotion to Vishnu; एव (eva) - indeed; सर्वसाधनोत्तमत्वं (sarvasādhanottamatvaṃ) - supremacy among all means; परोक्ष (parokṣa) - indirect; अपरोक्ष (aparokṣa) - direct; ज्ञानयोः (jñānayoḥ) - of knowledge; ज्ञानिनः (jñāninaḥ) - of the wise; अपि (api) - also; मोक्षस्य (mokṣasya) - of liberation; तत् (tat) - that; अधीनत्वं (adhīnatvaṃ) - dependence; च (ca) - and;]
Thus, it is established that devotion to Lord Vishnu is the supreme means among all, and both indirect and direct knowledge, even for the wise, depend on it for liberation.
"मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥" (११-५५)
"matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ। nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava॥" (11-55)
[मत्कर्मकृत् (matkarmakṛt) - one who performs actions for Me; मत्परमः (matparamaḥ) - one for whom I am the supreme goal; मद्भक्तः (madbhaktaḥ) - My devotee; सङ्गवर्जितः (saṅgavarjitaḥ) - free from attachment; निर्वैरः (nirvairaḥ) - without malice; सर्वभूतेषु (sarvabhūteṣu) - towards all beings; यः (yaḥ) - who; सः (saḥ) - he; माम् (mām) - to Me; एति (eti) - comes; पाण्डव (pāṇḍava) - O son of Pāṇḍu;]
"He who acts for me, whose highest aim is me, who is devoted to me, free from attachment, and free from enmity towards all beings — he attains me, O Pāṇḍava." - B.G 11-55
इत्यादिना भक्तस्यापि तत्कर्म विकर्मत्यागश्च।
ityādinā bhaktasyāpi tatkarma vikarmatyāgaśca।
[इत्यादिना (ityādinā) - by this and so on; भक्तस्य (bhaktasya) - of the devotee; अपि (api) - also; तत् (tat) - that; कर्म (karma) - action; विकर्म (vikarma) - wrong action; त्यागः (tyāgaḥ) - renunciation; च (ca) - and;]
These show that even the devotees must perform their duties and abandon the forbidden actions.
"कुरु कर्मैव तस्मात् त्वं पूर्वैः पूर्वतरं कृतम्।" (एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४-१५॥)
"kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam।" (evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ । kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam॥ 4-15॥)
[कुरु (kuru) - perform; कर्म (karma) - action; एव (eva) - indeed; तस्मात् (tasmāt) - therefore; त्वं (tvaṁ) - you; पूर्वैः (pūrvaiḥ) - by the ancients; पूर्वतरं (pūrvataraṁ) - more ancient; कृतम् (kṛtam) - done; एवं (evaṁ) - thus; ज्ञात्वा (jñātvā) - knowing; कृतं (kṛtam) - done; कर्म (karma) - action; पूर्वैः (pūrvaiḥ) - by the ancients; अपि (api) - also; मुमुक्षुभिः (mumukṣubhiḥ) - by those desiring liberation; कुरु (kuru) - perform; कर्म (karma) - action; एव (eva) - indeed; तस्मात् (tasmāt) - therefore; त्वं (tvaṁ) - you; पूर्वैः (pūrvaiḥ) - by the ancients; पूर्वतरं (pūrvataraṁ) - more ancient; कृतम् (kṛtam) - done;]
"Therefore, perform your duty as it was done by the ancients". (With that knowledge of me, duty was performed even by ancients who sought liberation. Therefore, do actions performed by ancients and handed down from time immemorial. - B.G 4-15)
इत्यादिना ज्ञानिनोपि भगवत्कर्म।
ityādinā jñāninopi bhagavatkarma।
[इत्यादिना (ityādinā) - thus; by this means; ज्ञानिनोपि (jñāninopi) - even the wise; भगवत्कर्म (bhagavatkarma) - divine actions;]
Such statements show that even the enlightened (a jnanin) must continue to perform actions as a worship to the Lord.
"सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम। देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥" (११-५२)
"sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama। devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ॥"
[सुदुर्दर्शम् (sudurdarśam) - very difficult to see; इदम् (idam) - this; रूपम् (rūpam) - form; दृष्टवानसि (dṛṣṭavānasi) - you have seen; यत् (yat) - which; मम (mama) - my; देवाः (devāḥ) - gods; अपि (api) - also; अस्य (asya) - of this; रूपस्य (rūpasya) - form; नित्यम् (nityam) - always; दर्शन (darśana) - sight; काङ्क्षिणः (kāṅkṣiṇaḥ) - desiring;]
"This form of mine, which you have seen, is very difficult to behold. Even the gods constantly yearn to see this form." - B.G 11-52
"इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम्।" (१८-६४)
"iṣṭosi me dṛḍhamiti tato vakṣyāmi te hitam।" (18-64)
[इष्टः (iṣṭaḥ) - beloved; असि (asi) - are; मे (me) - to me; दृढम् (dṛḍham) - firmly; इति (iti) - thus; ततः (tataḥ) - therefore; वक्ष्यामि (vakṣyāmi) - I will speak; ते (te) - to you; हितम् (hitam) - benefit;]
"Because you are dear to me, I will tell you what is truly beneficial for you." - B.G 18-64
"दैवीसम्पद्विमोक्षाय निबन्धायासुरी मता। मा शुचः सम्पदं दैवीमभिजातोसि पाण्डव॥" (१६-५)
"daivī-sampad-vimokṣāya nibandhāyāsurī matā। mā śucaḥ sampadaṃ daivīmabhijāto'si pāṇḍava॥" (16-5)
[दैवी (daivī) - divine; सम्पत् (sampad) - wealth; विमोक्षाय (vimokṣāya) - for liberation; निबन्धाय (nibandhāya) - for bondage; आसुरी (āsurī) - demonic; मता (matā) - considered; मा (mā) - do not; शुचः (śucaḥ) - grieve; सम्पदं (sampadam) - wealth; दैवीम् (daivīm) - divine; अभिजातः (abhijātaḥ) - born; असि (asi) - you are; पाण्डव (pāṇḍava) - O son of Pandu;]
"Divine qualities lead to liberation, while demonic qualities are considered to lead to bondage. Do not grieve, O son of Pandu, for you are born with divine qualities." - B.G 16-5
"महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः। भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्॥" (९-१३)
"mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ। bhajanty ananyamanaso jñātvā bhūtādim avyayam॥" (9-13)
[महात्मानः (mahātmānaḥ) - great souls; तु (tu) - but; माम् (mām) - me; पार्थ (pārtha) - O son of Pṛthā; दैवीम् (daivīm) - divine; प्रकृतिम् (prakṛtim) - nature; आश्रिताः (āśritāḥ) - having taken refuge; भजन्ति (bhajanti) - worship; अनन्यमनसः (ananyamanasaḥ) - with undeviating mind; ज्ञात्वा (jñātvā) - knowing; भूतादिम् (bhūtādim) - the origin of beings; अव्ययम् (avyayam) - imperishable;]
"But the great souls, O Pārtha, taking refuge in the divine Prakṛti, worship Me with undivided minds, having known Me as the imperishable origin of all beings." - B.G 9-13
"दर्शयामास पार्थाय परमं रूपमैश्वरम्।" (११-९)
"darśayāmāsa pārthāya paramaṃ rūpamaiśvaram।" (11-9)
[दर्शयामास (darśayāmāsa) - showed; पार्थाय (pārthāya) - to Arjuna; परमं (paramaṃ) - supreme; रूपम् (rūpam) - form; ऐश्वरम् (aiśvaram) - divine;]
"He showed Arjuna his supreme divine form." - B.G 11-9
इत्यादिनार्जुनस्योत्तमाधिकारित्वमपरोक्षज्ञानित्वं च।
ityādinārjunasyauttamādhikāritvamaparokṣajñānitvaṃ ca।
[इत्यादि (ityādi) - thus above statements; नार्जुनस्य (nārjunasya) - of Arjuna; उत्तम (uttama) - highest; अधिकारित्वम् (adhikāritvam) - qualification; अपरोक्ष (aparokṣa) - direct; ज्ञानित्वं (jñānitvaṃ) - knowledge; च (ca) - and;]
These statements show Arjuna's highest qualification for 'aparokṣajñāna', i.e. direct knowledge, and is capable of attaining the transcendental knowledge.
"न मे विदुः सुरगणाः प्रभवं न महर्षयः। अहमादिर्हि देवानां महर्षीणां च सर्वशः॥" (१०-२)
"na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ। ahamādirhi devānāṁ maharṣīṇāṁ ca sarvaśaḥ॥" (10-2)
[न (na) - not; मे (me) - my; विदुः (viduḥ) - know; सुरगणाः (suragaṇāḥ) - the demigods; प्रभवं (prabhavaṁ) - origin; न (na) - not; महर्षयः (maharṣayaḥ) - the great sages; अहम् (aham) - I; आदिः (ādiḥ) - the origin; हि (hi) - certainly; देवानाम् (devānām) - of the demigods; महर्षीणाम् (maharṣīṇām) - of the great sages; च (ca) - and; सर्वशः (sarvaśaḥ) - in all respects;]
"Neither the hosts of gods nor the great sages know My origin, for I am indeed the source of the gods and the great sages in every way." - B.G 10-2.
"यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते॥" (१०-३)
"yo mām ajam anādiṃ ca vetti lokamaheśvaram। asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate॥" (10-3)
[यः (yaḥ) - who; माम् (mām) - me; अजम् (ajam) - unborn; अनादिम् (anādim) - without beginning; च (ca) - and; वेत्ति (vetti) - knows; लोकमहेश्वरम् (lokamaheśvaram) - the great lord of the worlds; असम्मूढः (asammūḍhaḥ) - undeluded; सः (saḥ) - he; मर्त्येषु (martyeṣu) - among mortals; सर्वपापैः (sarvapāpaiḥ) - from all sins; प्रमुच्यते (pramucyate) - is liberated;]
"He who knows Me as unborn, the cause of all, and the great Lord of the Universe - being undeluded, he is freed from all sins among mortals." - B.G 10-3.
"बुदि्धर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः।" (बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः। सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०-४॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः। भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०-५॥)
"buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ।" (buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ। sukhaṃ duḥkhaṃ bhavo'bhāvo bhayaṃ cābhayameva ca ॥ 10-4॥ ahiṃsā samatā tuṣṭistapo dānaṃ yaśo'yasaḥ। bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ॥ 10-5॥)
[बुद्धिः (buddhiḥ) - intelligence; ज्ञानम् (jñānam) - knowledge; असम्मोहः (asammohaḥ) - freedom from delusion; क्षमा (kṣamā) - forgiveness; सत्यं (satyaṃ) - truth; दमः (damaḥ) - self-control; शमः (śamaḥ) - calmness; सुखं (sukhaṃ) - happiness; दुःखं (duḥkhaṃ) - distress; भवः (bhavaḥ) - birth; अभावः (abhāvaḥ) - non-existence; भयम् (bhayam) - fear; च (ca) - and; अभयम् (abhayam) - fearlessness; एव (eva) - certainly; अहिंसा (ahiṃsā) - non-violence; समता (samatā) - equanimity; तुष्टिः (tuṣṭiḥ) - contentment; तपः (tapaḥ) - austerity; दानम् (dānam) - charity; यशः (yaśaḥ) - fame; अयशः (ayaśaḥ) - infamy; भवन्ति (bhavanti) - arise; भावाः (bhāvāḥ) - qualities; भूतानाम् (bhūtānām) - of living beings; मतः (mataḥ) - from me; एव (eva) - certainly; पृथग्विधाः (pṛthagvidhāḥ) - various kinds;]
"Intellect; knowledge; freedom from delusion; forgiveness; truth; restraint of the sense organs; intellect's steadfast devotion to the Lord; Pleasure and pain; birth and existence; fear and indeed fearlessness. Non-violence; equanimity; contentment; austerity; charity; fame and infamy. These various kinds of dispositions of beings arise indeed from Me." - B.G 10-4,5.
"महर्षयः सप्त पूर्वे" ... । (१०-६) (महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०-६॥)
"maharṣayaḥ sapta pūrve" ... । (10-6) (maharṣayaḥ sapta pūrve catvāro manavastathā । madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ॥ 10-6॥)
[महर्षयः (maharṣayaḥ) - great sages; सप्त (sapta) - seven; पूर्वे (pūrve) - former; चत्वारः (catvāraḥ) - four; मनवः (manavaḥ) - Manus; तथा (tathā) - also; मद्भावाः (madbhāvāḥ) - of My nature; मानसाः (mānasāḥ) - born from the mind; जाताः (jātāḥ) - born; येषाम् (yeṣām) - of whom; लोकः (lokaḥ) - the world; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures;]
"The seven great sages and the four former Manus, who are My mind-born manifestations, from whom these creatures of the world have arisen." - B.G 10-6
"एतां विभूतिं योगं च" ... । (१०-७) (एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः। सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०-७॥)
"etāṁ vibhūtiṁ yogaṁ ca" ... । (10-7) (etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ। so'vikampena yogena yujyate nātra sanśayaḥ ॥ 10-7॥)
[एताम् (etām) - this; विभूतिम् (vibhūtim) - glory; योगम् (yogam) - yoga; च (ca) - and; मम (mama) - my; यः (yaḥ) - who; वेत्ति (vetti) - knows; तत्त्वतः (tattvataḥ) - in reality; सः (saḥ) - he; अविकम्पेन (avikampena) - unwavering; योगेन (yogena) - by yoga; युज्यते (yujyate) - is united; न (na) - not; अत्र (atra) - here; संशयः (sanśayaḥ) - doubt;]
"This glory and yoga of mine" ... (10-7) ("He who knows the principle behind this great manifestations and yogic power of Mine, is engaged with rigor and unwaveringly in Yoga - there is no doubt about it." - B.G 10-7)
"अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥"
"ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate। iti matvā bhajante māṁ budhā bhāvasamanvitāḥ॥"
[अहं (ahaṁ) - I; सर्वस्य (sarvasya) - of all; प्रभवः (prabhavaḥ) - origin; मत्तः (mattaḥ) - from me; सर्वं (sarvam) - everything; प्रवर्तते (pravartate) - emanates; इति (iti) - thus; मत्वा (matvā) - having known; भजन्ते (bhajante) - worship; मां (māṁ) - me; बुधाः (budhāḥ) - the wise; भावसमन्विताः (bhāvasamanvitāḥ) - endowed with devotion;]
"I am the origin of all; from Me everything proceeds. Knowing this, the wise worship Me, endowed with devotion." - B.G 10-8
"तेषामेवानुकम्पार्थमहमज्ञानजं तमः। नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता॥" १०-११॥
"teṣāmevānukampārthamahamajñānajaṃ tamaḥ। nāśayāmyātmabhāvastho jñānadīpena bhāsvatā॥" 10-11॥
[तेषाम् (teṣām) - of them; एव (eva) - certainly; अनुकम्पा (anukampā) - compassion; अर्थम् (artham) - for the purpose of; अहम् (aham) - I; अज्ञानजम् (ajñānajam) - born of ignorance; तमः (tamaḥ) - darkness; नाशयामि (nāśayāmi) - destroy; आत्मभावस्थः (ātmabhāvasthaḥ) - situated in the self; ज्ञानदीपेन (jñānadīpena) - with the lamp of knowledge; भास्वता (bhāsvatā) - shining;]
"Out of compassion for them, I, abiding in them, destroy the darkness born of ignorance with the shining lamp of knowledge." - B.G 10-11
"तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।" (तेषामहं समुद्धर्ता मृत्युसंसारसागरात्। भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२-७॥)
"teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt।" (teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt। bhavāmi nacirātpārtha mayyāveśitacetasām ॥12-7॥)
[तेषाम् (teṣām) - of them; अहम् (aham) - I; समुद्धर्ता (samuddhartā) - deliverer; मृत्यु (mṛtyu) - death; संसार (saṃsāra) - worldly existence; सागरात् (sāgarāt) - from the ocean; भवामि (bhavāmi) - become; नचिरात् (nacirāt) - soon; पार्थ (pārtha) - O son of Pritha; मयि (mayi) - in me; आवेशित (āveśita) - absorbed; चेतसाम् (cetasām) - of those whose minds;]
“O Arjuna, I quickly rescue those whose minds are absorbed in me from worldly existence and the ocean of birth and death." - B.G 12-7
"भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥" (५-२९)
"bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram। suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati॥" (5-29)
[भोक्तारम् (bhoktāram) - enjoyer; यज्ञ (yajña) - sacrifices; तपसाम् (tapasām) - austerities; सर्व (sarva) - all; लोक (loka) - worlds; महेश्वरम् (maheśvaram) - supreme lord; सुहृदम् (suhṛdam) - friend; सर्व (sarva) - all; भूतानाम् (bhūtānām) - beings; ज्ञात्वा (jñātvā) - knowing; माम् (mām) - me; शान्तिम् (śāntim) - peace / liberation; ऋच्छति (ṛcchati) - attains;]
"Knowing me as the ultimate enjoyer of sacrifices and austerities, the supreme lord of all worlds, and the friend of all beings, one attains peace or liberation." - B.G 5-29
ज्ञानं तेहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोन्यज्ज्ञातव्यमवशिष्यते॥" (७-२)
jñānaṃ te'haṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ। yajjñātvā neha bhūyo'nyajjñātavyamavaśiṣyate॥" (7-2)
[ज्ञानम् (jñānam) - knowledge; ते (te) - to you; अहम् (aham) - I; सविज्ञानम् (savijñānam) - with realization; इदम् (idam) - this; वक्ष्यामि (vakṣyāmi) - shall declare; अशेषतः (aśeṣataḥ) - in full; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; न (na) - not; इह (iha) - in this world; भूयः (bhūyaḥ) - further; अन्यत् (anyat) - anything else; ज्ञातव्यम् (jñātavyam) - to be known; अवशिष्यते (avaśiṣyate) - remains;]
"I shall declare to you this special knowledge concerning Me completely, knowing which there will be nothing further left to know in this world." - B.G 7-2
"अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।" (एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७-६॥)
"ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā." (etadyonīni bhūtāni sarvāṇītyupadhāraya. ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā ॥ 7-6॥)
[एतत् (etat) - This; योनीनि (yōnīni) - holder of Wombs; भूतानि (bhūtāni) - of creatures; सर्वाणि (sarvāṇi) - All; इति (iti) - Thus; so; उपधारय (upadhāraya) - Understand; comprehend; अहं (ahaṁ) - I; कृत्स्नस्य (kṛtsnasya) - Of the entire; of all; जगतः (jagataḥ) - another name for Prakrti; प्रभवः (prabhavaḥ) - Origin; source; creation; प्रलयः (pralayaḥ) - Dissolution; तथा (tathā) - Also; likewise;]
"Understand this entire Prakrti to be the womb of all creatures. But I am the cause of its origin and likewise its dissolution." - B.G 7-6
"मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय॥ मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।" (७-७)
"mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya॥ mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva।" (7-7)
[मत्तः (mattaḥ) - Compared to Me; परतरं (parataraṁ) - superior; न (na) - not; अन्यत् (anyat) - anything else; किञ्चित् (kiñcit) - even a little, nothing; अस्ति (asti) - exists; धनञ्जय (dhanamjaya) - O Dhananjaya (Arjuna); मयि (mayi) - in Me; सर्वम् (sarvam) - all; इदं (idaṁ) - this; प्रोतं (protaṁ) - is strung; सूत्रे (sūtre) - on a thread; मणिगणाः (maṇigaṇāḥ) - beads of gems; इव (iva) - like;]
"O Dhananjaya (Arjuna), there is nothing else whatsoever superior to Me. All this (creation) is strung in Me, like beads of gems on a thread." - B.G 7-7
"इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥"
"idaṁ tu te guhyatamaṁ pravakṣyāmyanasūyave। jñānaṁ vijñānasahitaṁ yajjñātvā mokṣyase'śubhāt ॥"
[श्रीभगवान् (śrībhagavān) - The Blessed Lord; उवाच (uvāca) - Said; इदं (idaṁ) - This; तु (tu) - Indeed; ते (te) - To you; गुह्यतमं (guhyatamaṁ) - The most secret; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; अनसूयवे (anasūyave) - To one free from envy; ज्ञानं (jñānam) - Knowledge; विज्ञान-सहितं (vijñāna-sahitaṁ) - Along with realization; यत् (yat) - Which; ज्ञात्वा (jñātvā) - Knowing; मोक्ष्यसे (mokṣyase) - You shall be liberated; अशुभात् (aśubhāt) - From inauspiciousness (evil, bondage);]
"I shall now declare to you the most secret knowledge, along with its realization, knowing which you shall be freed from all inauspiciousness (bondage)" - B.G 9-1
"राजविद्या राजगुह्यम्" ... । (राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्। प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९-२॥)
"rājavidyā rājaguhyam" ... । (rājavidyā rājaguhyaṃ pavitramidamuttamam। pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ॥ 9-2॥)
[राजविद्या (rājavidyā) - royal knowledge; राजगुह्यं (rājaguhyaṃ) - royal secret; पवित्रम् (pavitram) - pure; इदम् (idam) - this; उत्तमम् (uttamam) - supreme; प्रत्यक्ष (pratyakṣa) - directly perceivable; अवगमम् (avagamam) - understandable; धर्म्यम् (dharmyam) - righteous; सुसुखम् (susukham) - very joyful; कर्तुम् (kartum) - to perform; अव्ययम् (avyayam) - imperishable;]
"Royal knowledge, royal secret ..." ("This is the king of knowledge and the king of secrets, the most sacred and supreme. It enables one to perceive directly the Dharma, easy to practice, and imperishable.") - B.G 9-2
"मया ततमिदं सर्वं जगदव्यक्तमूर्तिना। मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥"
"mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā। matsthāni sarvabhūtāni na cāhaṁ teṣvavasthitaḥ॥"
[मया (mayā) - by me; ततम् (tatam) - pervaded, spread; इदं (idaṁ) - this; सर्वं (sarvaṁ) - all; जगत् (jagat) - world, universe; अव्यक्तमूर्तिना (avyakta-mūrtinā) - in an unmanifest form; मत्स्थानि (matsthāni) - existing in me; सर्वभूतानि (sarva-bhūtāni) - all beings; न (na) - not; च (ca) - and; अहम् (aham) - I; तेषु (teṣu) - in them; अवस्थितः (avasthitaḥ) - dwelling, residing;]
"This entire universe is pervaded by Me in My unmanifest form. All beings exist in Me, but I do not dwell in them." - B.G 9-4
"भूतभृन्न च भूतस्थः" ... । (न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः॥ ९-५॥)
"bhūtabhṛn na ca bhūtasthaḥ" ... । (na ca matsthāni bhūtāni paśya me yogamaiśvaram । bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ॥ 9-5॥)
[न (na) - not; च (ca) - and; मत्स्थानि (matsthāni) - existing in me; भूतानि (bhūtāni) - beings; पश्य (paśya) - behold, see; मे (me) - my; योगमैश्वरम् (yoga-maiśvaram) - divine mystical power; भूतभृत् (bhūta-bhṛt) - the sustainer of beings; न (na) - not; च (ca) - and; भूतस्थः (bhūta-sthaḥ) - dwelling in beings; मम (mama) - my; आत्मा (ātmā) - self; भूतभावनः (bhūta-bhāvanaḥ) - the source of all beings;]
"I am the supporter of all beings, yet not situated in beings." (And yet, beings do not exist in Me - behold My divine mystical power! Though I sustain all beings, My self does not dwell in them, for I am the source of all beings. - B.G 9-5)
"न त्वत्समोस्त्यभ्यधिकः कुतोन्यः" (पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११-४३॥)
"na tvatsamo'styabhyadhikaḥ kutonyaḥ" (pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān । na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva ॥ 11-43॥)
[न (na) - not; त्वत् (tvat) - you; समः (samaḥ) - equal; अस्ति (asti) - is; अभ्यधिकः (abhyadhikaḥ) - superior; कुतः (kutaḥ) - where; अन्यः (anyaḥ) - other; पिता (pitā) - father; असि (asi) - are; लोकस्य (lokasya) - of the world; चराचरस्य (carācarasya) - of the moving and non-moving; त्वम् (tvam) - you; अस्य (asya) - of this; पूज्यः (pūjyaḥ) - worshipable; च (ca) - and; गुरुः (guruḥ) - teacher; गरीयान् (garīyān) - great; लोकत्रये (lokatraye) - in the three worlds; अपि (api) - even; अप्रतिम (apratima) - incomparable; प्रभाव (prabhāva) - power;]
"There is none equal to you; how then could there be one greater than you?” (You are the father of the Universe, that is moving and unmoving; you are its venerable teacher and greatest. None is equal to you. Then how could there be anyone superior? Even in the three worlds, none matches your power. - B.G 11-43)
"परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।" (परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४-१॥)
"paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam।" (paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam । yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥ 14-1॥)
[परम् (param) - supreme; भूयः (bhūyaḥ) - again; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; ज्ञानानाम् (jñānānām) - of knowledges; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - the highest; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; मुनयः (munayaḥ) - sages; सर्वे (sarve) - all; पराम् (parām) - supreme; सिद्धिम् (siddhim) - perfection; इतः (itaḥ) - from here; गताः (gatāḥ) - attained;]
"I will now explain the supreme knowledge, the best of all knowledges, by knowing which all sages have attained the highest perfection here." - B.G 14-1
"मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्। सम्भवः सर्वभूतानां ततो भवति भारत॥" ( १४-३)
"mama yonirmahad brahma tasmingarbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata॥" ( 14-3)
[मम (mama) - my; योनि: (yoniḥ) - womb; महद् (mahad) - great; ब्रह्म (brahma) - Brahman; तस्मिन् (tasmin) - in that; गर्भम् (garbham) - embryo; दधामि (dadhāmi) - place; अहम् (aham) - I; सम्भवः (sambhavaḥ) - birth; सर्व (sarva) - all; भूतानाम् (bhūtānām) - of beings; ततः (tataḥ) - therefore; भवति (bhavati) - becomes; भारत (bhārata) - O Bhārata;]
“My womb is the 'Great-Brahma' (mahadbrahma) i.e. Prakrti, and in it I place the seed of all creation. O Bhārata, from this union arises the birth of all beings.” - B.G 14-3
"ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च॥" ॥१४-२७॥
"brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca॥" ॥14-27॥
[ब्रह्मणः (brahmaṇaḥ) - of the illusory energy of the Universe; हि (hi) - indeed; प्रतिष्ठा (pratiṣṭhā) - the foundation; अहम् (aham) - I; अमृतस्य (amṛtasya) - of the immortal; अव्ययस्य (avyayasya) - of the imperishable; च (ca) - and; शाश्वतस्य (śāśvatasya) - of the eternal; च (ca) - and; धर्मस्य (dharmasya) - of dharma; सुखस्य (sukhasya) - of happiness; ऐकान्तिकस्य (aikāntikasya) - of the ultimate liberated beings; च (ca) - and / as well;]
“I am indeed the ultimate foundation of the illusory energy of the Universe, of the immortals, of the imperishable, of the eternal, of the dharma, of the happiness, and also the ultimate liberated beings.” - B.G 14-27
"द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥" (१५-१६)
"dvāv imau puruṣau loke kṣaraś cākṣara eva ca। kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate॥" (15-16)
[द्वौ (dvau) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - beings; लोके (loke) - in the world; क्षरः (kṣaraḥ) - perishable; च (ca) - and; अक्षरः (akṣaraḥ) - imperishable; एव (eva) - indeed; च (ca) - and; क्षरः (kṣaraḥ) - perishable; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; कूटस्थः (kūṭasthaḥ) - the insentient Prakrti; अक्षरः (akṣaraḥ) - imperishable; उच्यते (ucyate) - is called;]
“In this world, there are two types of beings: Kṣara i.e. the changing and Akṣaraḥ i.e. the unchanging. All creatures are Kṣaras i.e. the changing, but the imperishable insentient, i.e. Prakrti, is called the Akṣaraḥ i.e. the unchanging.” - B.G 15-16
"उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥" ( १५-१७)
"uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ। yo lokatrayamāviśya bibhartyavyaya īśvaraḥ॥" ( 15-17)
[उत्तमः (uttamaḥ) - the highest; पुरुषः (puruṣaḥ) - person; तु (tu) - but; अन्यः (anyaḥ) - another; परमात्मा (paramātmā) - the Supreme Ātman ; इति (iti) - thus; उदाहृतः (udāhṛtaḥ) - is said; यः (yaḥ) - who; लोकत्रयम् (lokatrayam) - the three worlds; आविश्य (āviśya) - entering; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - imperishable Prakrti; ईश्वरः (īśvaraḥ) - the Lord;]
“The highest person is said to be another, the Supreme Ātman, who, entering the three worlds, sustains, the Lord of the imperishable Paakrti.” - B.G 15-17
"यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥" (१५-१८)
"yasmātkṣaramatīto'hamakṣarādapi cottamaḥ । ato'smi loke vede ca prathitaḥ puruṣottamaḥ॥" (15-18)
[यस्मात् (yasmāt) - because; क्षरम् (kṣaram) - subjected to change; अतीतः (atītaḥ) - transcend; अहम् (aham) - I; अक्षरात् (akṣarāt) - imperishable; अपि (api) - also; च (ca) - and; उत्तमः (uttamaḥ) - supreme; अतः (ataḥ) - therefore; अस्मि (asmi) - am; लोके (loke) - in the world; वेदे (vede) - in the Vedas; च (ca) - and; प्रथितः (prathitaḥ) - celebrated; पुरुषोत्तमः (puruṣottamaḥ) - as the Supreme Person;]
“I am known as the Supreme Person in the world and the Vedas because I transcend both the 'Kshara', subjected to change, and the 'Akshara', the unchanging.” - B.G 15-18
"यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत॥" ॥१५-१९॥
"yo mām evam asammūḍho jānāti puruṣottamam । sa sarvavid bhajati māṃ sarvabhāvena bhārata॥" ॥15-19॥
[यः (yaḥ) - who; माम् (mām) - me; एवम् (evam) - thus; असंमूढः (asaṁmūḍhaḥ) - undeluded; जानाति (jānāti) - knows; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person; सः (saḥ) - he; सर्ववित् (sarvavit) - all-knowing; भजति (bhajati) - worships; माम् (mām) - me; सर्वभावेन (sarvabhāvena) - with all his being; भारत (bhārata) - O Bharata;]
“O Bharata, the one who knows Me as the Supreme Person without any delusion worships Me with complete devotion.” - B.G 15-19
"इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत॥" ( १५-२०)
"iti guhyatamaṁ śāstram idam uktaṁ mayānagha । etad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata॥" ॥15-20॥
[इति (iti) - thus; गुह्यतमं (guhyatamam) - most confidential; शास्त्रम् (śāstram) - scripture; इदम् (idam) - this; उक्तम् (uktam) - spoken; मया (mayā) - by me; अनघ (anagha) - O sinless one; एतत् (etat) - this; बुद्ध्वा (buddhvā) - understanding; बुद्धिमान् (buddhimān) - wise; स्यात् (syāt) - becomes; कृतकृत्यः (kṛtakṛtyaḥ) - one who has fulfilled all duties; च (ca) - and; भारत (bhārata) - O descendant of Bharata;]
“O sinless one, I have imparted this most confidential teaching. By understanding this, one becomes wise and achieves all that is to be accomplished, O descendant of Bharata.” - B.G 15-20
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥" (३-२२)
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana। nānavāptamavāptavyaṁ varta eva ca karmaṇi॥" (3-22)
[न (na) - not; मे (me) - for me; पार्थ (pārtha) - O son of Pṛthā; अस्ति (asti) - there is; कर्तव्यं (kartavyam) - duty; त्रिषु (triṣu) - in the three; लोकेषु (lokeṣu) - worlds; किञ्चन (kiñcana) - anything; न (na) - not; अनवाप्तम् (anavāptam) - unattained; अवाप्तव्यम् (avāptavyam) - to be attained; वर्त (varta) - engaged; एव (eva) - certainly; च (ca) - and; कर्मणि (karmaṇi) - in action;]
“O Partha, surely there is nothing in the three worlds that I should do. There is nothing un-attained, nor to be attained by me. Yet I am ever engaged in action.” - B.G 3-22
इत्यादिना सर्वस्माद् भगवतो भेदः, सर्वस्य तदधीनत्वं, तस्यानन्याधीनत्वं, सर्वोत्तमत्वं, सर्वगुणपूर्णत्वं, सर्वशास्त्राणां तत्परत्वं, तथा तज्ज्ञानादेव मोक्ष इत्यादि।
ityādinā sarvasmād bhagavato bhedaḥ, sarvasya tadadhīnatvaṃ, tasyānanyādhīnatvaṃ, sarvottamatvaṃ, sarvaguṇapūrṇatvaṃ, sarvaśāstrāṇāṃ tatparatvaṃ, tathā tajjñānādeva mokṣa ityādi।
[इत्यादिना (ityādinā) - by such statements; सर्वस्माद् (sarvasmād) - from everything; भगवतो (bhagavato) - of the Lord; भेदः (bhedaḥ) - difference; सर्वस्य (sarvasya) - of everything; तदधीनत्वं (tadadhīnatvaṃ) - dependence on Him; तस्यानन्याधीनत्वं (tasyānanyādhīnatvaṃ) - independence from others; सर्वोत्तमत्वं (sarvottamatvaṃ) - supremacy; सर्वगुणपूर्णत्वं (sarvaguṇapūrṇatvaṃ) - fullness of all virtues; सर्वशास्त्राणां (sarvaśāstrāṇāṃ) - of all scriptures; तत्परत्वं (tatparatvaṃ) - dedication to that; तथा (tathā) - thus; तज्ज्ञानादेव (tajjñānādeva) - only through that knowledge; मोक्ष (mokṣa) - liberation; इत्यादि (ityādi) - and so on;]
From the above hymns of the Bhagavad Gita, we come to realise:
- The Bhagavan, the divine God, is different from everybody else
- Everything is under his control
- He is not under the control of anything
- He is superior to everything else
- all auspicious qualities are complete in him
- All scriptures are there to elucidate Him
- From His knowledge alone, one can get liberated.
"अधा ते विष्णो विदुषा चिदर्ध्यः स्तोमो यज्ञश्च राध्यो हविष्मता। पश्यन्नपीममात्मानं कुर्यात् कर्माविचारयन्। यदात्मनः सुनियतमानन्दोत्कर्षमाप्नुयात्।" (ऋ.मं १, सू. १५६-१)
"adhā te viṣṇo viduṣā cidardhyaḥ stomo yajñaśca rādhyo haviṣmatā। paśyannapīmamātmānaṃ kuryāt karmāvicārayan। yadātmanaḥ suniyatamānandotkarṣamāpnuyāt।" (ṛ.maṃ 1, sū. 156-1)
[अधा (adhā) - then; ते (te) - your; विष्णो (viṣṇo) - O Vishnu; विदुषा (viduṣā) - by the wise; चित् (cit) - consciousness; अर्ध्यः (ardhyaḥ) - worthy of worship; स्तोमः (stomaḥ) - praise; यज्ञः (yajñaḥ) - sacrifice; च (ca) - and; राध्यः (rādhyaḥ) - to be accomplished; हविष्मता (haviṣmatā) - with oblations; पश्यन् (paśyan) - seeing; अपि (api) - even; इमम् (imam) - this; आत्मानम् (ātmānam) - Ātmān; कुर्यात् (kuryāt) - should do; कर्म (karma) - action; अविचारयन् (avicārayan) - without considering; यत् (yat) - that; आत्मनः (ātmanaḥ) - of the Ātmān; सुनियत (suniyata) - well-controlled; आनन्द (ānanda) - bliss; उत्कर्षम् (utkarṣam) - excellence; आप्नुयात् (āpnuyāt) - may attain;]
"Oh Vishnu! Those who perform sacrifices, and those who are in pursuit of intellect, both must pray and worship you. Even those who have realised and seen the Supreme Being perform prescribed actions after deliberation for the sake of the God only and get increased bliss." (Rig 1.156.1)
"भक्त्या प्रसन्नः परमो दद्याज्ज्ञानमनाकुलम्। भक्तिं च भूयसीं ताभ्यां प्रसन्नो दर्शनं व्रजेत्। ततोपि भूयसीं भक्तिं दद्यात्ताभ्यां विमोचयेत्॥"
"bhaktyā prasannaḥ paramo dadyājñānamanākulam। bhaktiṃ ca bhūyasīṃ tābhyāṃ prasanno darśanaṃ vrajet। tatopi bhūyasīṃ bhaktiṃ dadyāttābhyāṃ vimocayet॥"
[भक्त्या (bhaktyā) - by devotion; प्रसन्नः (prasannaḥ) - pleased; परमः (paramaḥ) - supreme; दद्यात् (dadyāt) - would give; ज्ञानम् (jñānam) - knowledge; अनाकुलम् (anākulam) - undisturbed; भक्तिं (bhaktiṃ) - devotion; च (ca) - and; भूयसीम् (bhūyasīm) - greater; ताभ्यां (tābhyām) - to them; प्रसन्नः (prasannaḥ) - pleased; दर्शनम् (darśanam) - vision; व्रजेत् (vrajet) - would go; ततः (tataḥ) - then; अपि (api) - also; भूयसीम् (bhūyasīm) - greater; भक्तिं (bhaktiṃ) - devotion; दद्यात् (dadyāt) - would give; ताभ्यां (tābhyām) - to them; विमोचयेत् (vimocayet) - would liberate;]
“The supreme being satisfied from devotion gives the required knowledge. When a devotee worships further with pure devotion, having been satisfied, He grants his direct vision (darshana). When a devotee exerts himself further with qualified pure devotion, he grants him Moksha, the liberation.”
"मुक्तोपि तद्वशो नित्यं भूयो भक्तिसमन्वितः। सान्द्रानन्दस्वरूपैव भक्तिर्नैवात्र साधनम्॥"
"muktopi tadvaśo nityaṃ bhūyo bhaktisamanvitaḥ। sāndrānandasvarūpaiva bhaktirnaivātra sādhanam॥"
[मुक्तः (muktaḥ) - liberated beings; अपि (api) - even; तत् (tat) - that; वशः (vaśaḥ) - control; नित्यम् (nityam) - always; भूयः (bhūyaḥ) - again; भक्तिसमन्वितः (bhaktisamanvitaḥ) - endowed with devotion; सान्द्र (sāndra) - intense; आनन्द (ānanda) - bliss; स्वरूपा (svarūpā) - nature; एव (eva) - indeed; भक्तिः (bhaktiḥ) - devotion; न (na) - not; एव (eva) - indeed; अत्र (atra) - here; साधनम् (sādhanam) - means;]
“The liberated are under the control of God and are always filled with qualified, pure devotion. The blissful devotion is their very nature and is no more a means to attain the goal.”
"ब्रह्मरुद्ररमादिभ्योप्युत्तमत्वं स्वतन्त्रताम्। सर्वस्य तदधीनत्वं सर्वसद्गुणपूर्णताम्। निर्दोषत्वं च विज्ञाय विष्णोस्तत्राखिलाधिकः॥"
"brahmarudraramādibhyopyuttamatvaṃ svatantratām। sarvasya tadadhīnatvaṃ sarvasadguṇapūrṇatām। nirdoṣatvaṃ ca vijñāya viṣṇostatrākhilādhikaḥ॥"
[ब्रह्म (brahma) - Brahma; रुद्र (rudra) - Rudra; रमा (ramā) - Lakshmi; आदि (ādi) - and others; भ्यः (bhyaḥ) - than; अपि (api) - even; उत्तमत्वं (uttamatvaṃ) - superiority; स्वतन्त्रताम् (svatantratām) - independence; सर्वस्य (sarvasya) - of all; तत् (tat) - that; अधीनत्वं (adhīnatvaṃ) - subordination; सर्व (sarva) - all; सद्गुण (sadguṇa) - virtues; पूर्णताम् (pūrṇatām) - completeness; निर्दोषत्वं (nirdoṣatvaṃ) - faultlessness; च (ca) - and; विज्ञाय (vijñāya) - knowing; विष्णोः (viṣṇoḥ) - of Vishnu; तत्र (tatra) - there; अखिल (akhila) - all; अधिकः (adhikaḥ) - superior;]
"Lord Vishnu is recognized as superior, independent, and faultless, with all virtues complete, and everything subordinate to him, even more so than Brahma, Rudra, Lakshmi, and others."
"स्नेहो भक्तिरिति प्रोक्तः सर्वोपायोत्तमो मतः। तेनैव मोक्षो नान्येन दृष्ट्यादिः तत्र साधनम्॥"
"sneho bhaktiriti proktaḥ sarvopāyottamo mataḥ। tenaiva mokṣo nānyena dṛṣṭyādiḥ tatra sādhanam॥"
[स्नेहः (snehaḥ) - affection; भक्तिः (bhaktiḥ) - devotion; इति (iti) - thus; प्रोक्तः (proktaḥ) - is said; सर्व (sarva) - all; उपाय (upāya) - means; उत्तमः (uttamaḥ) - best; मतः (mataḥ) - considered; तेन (tena) - by that; एव (eva) - alone; मोक्षः (mokṣaḥ) - liberation; न (na) - not; अन्येन (anyena) - by another; दृष्टि (dṛṣṭi) - vision; आदिः (ādiḥ) - etc.; तत्र (tatra) - there; साधनम् (sādhanam) - means;]
"Affection, known as devotion (bhakti), is considered the best of all means. It is through this alone that liberation is attained, not through any other vision or method."
"अधमाधिकारिणो मर्त्या मुक्तावृष्यादिकाः समाः। अधिकार्युत्तमा देवाः प्राणस्तत्रोत्तमोत्तमः।"
"adhamādhikāriṇo martyā muktāvṛṣyādikāḥ samāḥ। adhikāryuttamā devāḥ prāṇastatrottamottamaḥ।"
[अधम (adhama) - lowest; अधिकारिणः (adhikāriṇaḥ) - qualified ones; मर्त्याः (martyāḥ) - mortals; मुक्ता (muktā) - liberated; वृष्य (vṛṣya) - virtuous; आदिकाः (ādikāḥ) - etc.; समाः (samāḥ) - equal; अधिकारि (adhikāri) - qualified; उत्तमाः (uttamāḥ) - best; देवाः (devāḥ) - gods; प्राणः (prāṇaḥ) - life force; तत्र (tatra) - there; उत्तम (uttama) - best; उत्तमः (uttamaḥ) - supreme;]
"Those beings with death are of lower eligibility. The liberated seers are of medium eligibility. The 'devas' (gods) are of higher eligibility, and among them the Prana, the presiding deity of breath, is of highest qualified."
"नैव देवपदं प्राप्ता ब्रह्मदर्शनवर्जिताः। तिरोहितं तथाप्येते शृण्वन्ति क्रीडयाथवा॥ बहुवारतदभ्यासात्तिरोभावोपि नो भवेत्। यथा व्यासानुशिष्टानां देवानां क्षत्रजन्मनाम्। पार्थानामतिरोधानं ज्ञानं सुस्थिरतां गतम्॥"
"naiva devapadaṁ prāptā brahmadarśanavarjitāḥ। tirohitaṁ tathāpyete śṛṇvanti krīḍayāthavā॥ bahuvāratadabhyāsāttirobhāvopi no bhavet। yathā vyāsānuśiṣṭānāṁ devānāṁ kṣatrajanmanām। pārthānāmatirodhānaṁ jñānaṁ susthiratāṁ gatam॥"
[नैव (naiva) - not at all; देवपदं (devapadaṁ) - divine state; प्राप्ताः (prāptāḥ) - attained; ब्रह्मदर्शनवर्जिताः (brahmadarśanavarjitāḥ) - devoid of the vision of Brahman; तिरोहितं (tirohitaṁ) - concealed; तथापि (tathāpi) - still; एते (ete) - these; शृण्वन्ति (śṛṇvanti) - hear; क्रीडया (krīḍayā) - in play; अथवा (athavā) - or; बहुवार (bahuvāra) - many times; तदभ्यासात् (tadabhyāsāt) - from that practice; तिरोभावः (tirobhāvaḥ) - disappearance; अपि (api) - even; न (na) - not; भवेत् (bhavet) - becomes; यथा (yathā) - as; व्यासानुशिष्टानां (vyāsānuśiṣṭānāṁ) - instructed by Vyasa; देवानां (devānāṁ) - of the gods; क्षत्रजन्मनाम् (kṣatrajanmanām) - of the Kshatriya-born; पार्थानाम् (pārthānām) - of the sons of Pritha; अतिरोधानं (atirodhānaṁ) - obstruction; ज्ञानं (jñānaṁ) - knowledge; सुस्थिरतां (susthiratāṁ) - steadiness; गतम् (gatam) - attained;]
“Those who attain the status of gods (devas) will not be deprived of the direct vision of God. When their mind is distracted, they resort to ‘listening’ and other devotional activities. The Lord Brahma, who is devoid of such distractions and downfall, engages in devotional activities as a play. The gods (devas) were born in the warrior class as Pandavas on one such occasion of downfall. Instructed by sage Vyasa, they regained their stability of mind.”
"अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य प्रभृथे हविर्भिः। विदेहि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विना विरावत्॥" (ऋ. ७-४०-५)
"asya devasya mīḷhuṣo vayā viṣṇoreṣasya prabhṛthe havirbhiḥ। videhi rudro rudriyaṃ mahitvaṃ yāsiṣṭaṃ vartiraśvinā virāvat॥" (ṛ. 7-40-5)
[अस्य (asya) - of this; देवस्य (devasya) - of the god; मीळ्हुषः (mīḷhuṣaḥ) - bountiful; वयः (vayaḥ) - strength; विष्णोः (viṣṇoḥ) - of Viṣṇu; एषस्य (eṣasya) - of this; प्रभृथे (prabhṛthe) - in the assembly; हविर्भिः (havirbhiḥ) - with offerings; विदेहि (videhi) - grant; रुद्रः (rudraḥ) - Rudra; रुद्रियम् (rudriyam) - related to Rudra; महित्वम् (mahitvam) - greatness; यासिष्टम् (yāsiṣṭam) - desired; वर्तिः (vartiḥ) - path; अश्विना (aśvinā) - by the Ashvins; विरावत् (virāvat) - resounding;]
“Rudra worshipped Lord Vishnu, the bestower of all wishes, the Lord of everything, with sacrifice and obtained the destroyer-ship. Oh Ashvins, similarly you got your power over food.” (Rig 7.40.5)
"एको नारायण आसीन्न ब्रह्मा न च शङ्करः। स मुनिर्भूत्वा समचिन्तयत्तत एते व्यजायन्त। विश्वो हिरण्यगर्भोग्निर्यमो वरुणरुद्रेन्द्रा इति॥"
"eko nārāyaṇa āsīnna brahmā na ca śaṅkaraḥ। sa munirbhūtvā samacintayattata ete vyajāyanta। viśvo hiraṇyagarbhogniryamovaruṇarudrendrā iti॥"
[एकः (ekaḥ) - one; नारायणः (nārāyaṇaḥ) - Narayana; आसीत् (āsīt) - was; न (na) - not; ब्रह्मा (brahmā) - Brahma; न (na) - not; च (ca) - and; शङ्करः (śaṅkaraḥ) - Shankara; सः (saḥ) - he; मुनिः (muniḥ) - sage; भूत्वा (bhūtvā) - becoming; समचिन्तयत् (samacintayat) - thought; तत् (tat) - that; एते (ete) - these; व्यजायन्त (vyajāyanta) - were born; विश्वः (viśvaḥ) - the universe; हिरण्यगर्भः (hiraṇyagarbhaḥ) - Hiranyagarbha; अग्निः (agniḥ) - Agni; यमः (yamaḥ) - Yama; वरुणः (varuṇaḥ) - Varuna; रुद्रः (rudraḥ) - Rudra; इन्द्रः (indraḥ) - Indra; इति (iti) - thus;]
"In the beginning, there was only Narayana, neither Brahma nor Shankara. He became a sage and contemplated, and from that thought, these were born: the universe, Hiranyagarbha, Agni, Yama, Varuna, Rudra, and Indra."
"एको नारायण आसीन्न ब्रह्मा नेशानः। "वासुदेवो वा इदमग्र आसीन्न ब्रह्मा न च शङ्करः। यं यं कामयते विष्णुस्तं ब्रह्माणं च शङ्करम्। शक्रं सूर्यं यमं स्कन्दं कुर्यात् कर्तास्य न क्वचित्॥"
"eko nārāyaṇa āsīnna brahmā neśānaḥ। "vāsudevo vā idamagra āsīnna brahmā na ca śaṅkaraḥ। yaṃ yaṃ kāmayate viṣṇustaṃ brahmāṇaṃ ca śaṅkaram। śakraṃ sūryaṃ yamaṃ skandaṃ kuryāt kartāsya na kvacit॥"
[एकः (ekaḥ) - one; नारायणः (nārāyaṇaḥ) - Narayana; आसीत् (āsīt) - was; न (na) - not; ब्रह्मा (brahmā) - Brahma; न (na) - not; ईशानः (īśānaḥ) - Ishana; वासुदेवः (vāsudevaḥ) - Vasudeva; वा (vā) - or; इदम् (idam) - this; अग्रे (agre) - before; आसीत् (āsīt) - was; न (na) - not; च (ca) - and; शङ्करः (śaṅkaraḥ) - Shankara; यं (yaṃ) - whom; यं (yaṃ) - whom; कामयते (kāmayate) - desires; विष्णुः (viṣṇuḥ) - Vishnu; तं (taṃ) - him; ब्रह्माणम् (brahmāṇam) - Brahma; च (ca) - and; शङ्करम् (śaṅkaram) - Shankara; शक्रम् (śakram) - Indra; सूर्यम् (sūryam) - Sun; यमम् (yamam) - Yama; स्कन्दम् (skandam) - Skanda; कुर्यात् (kuryāt) - makes; कर्तास्य (kartāsya) - his doer; न (na) - not; क्वचित् (kvacit) - anywhere;]
"In the beginning, there was only Narayana, not Brahma or Ishana", "Before everything, there was Vasudeva, not Brahma or Shankara. Whoever Vishnu desires, he makes them Brahma, Shankara, Indra, Sun, Yama, or Skanda."
"सर्वोत्कर्षे देवदेवस्य विष्णोर्महातात्पर्यं नैव चान्यत्र सत्यम्। अवान्तरं तत्परत्वं तदन्यत् सर्वागमानां पुरुषार्थस्ततोतः॥"
"sarvotkarṣe devadevasya viṣṇormahātātparyaṃ naiva cānyatra satyam। avāntaraṃ tatparatvaṃ tadanyat sarvāgamānāṃ puruṣārthastatotaḥ॥"
[सर्वोत्कर्षे (sarvotkarṣe) - in the highest excellence; देवदेवस्य (devadevasya) - of the god of gods; विष्णोः (viṣṇoḥ) - of Vishnu; महातात्पर्यं (mahātātparyaṃ) - great significance; न (na) - not; एव (eva) - indeed; च (ca) - and; अन्यत्र (anyatra) - elsewhere; सत्यम् (satyam) - truth; अवान्तरं (avāntaraṃ) - secondary; तत्परत्वं (tatparatvaṃ) - devotion; तदन्यत् (tadanyat) - that other; सर्वागमानां (sarvāgamānāṃ) - of all scriptures; पुरुषार्थः (puruṣārthaḥ) - the purpose of life; ततः (tataḥ) - therefore; उतः (utaḥ) - indeed;]
"Conveying the excellence and superiority in God of God's Lord Vishnu is the only higher purport. Finding the meaning of sacred texts in others can only be an intermediate purport. Aligning sacred texts meaning to Him (Lord Vishnu) only leads to the ultimate human good (purshartha, Moksha)."
इति पैङ्गिश्रुतिः।
iti paiṅgiśrutiḥ।
[इति (iti) - thus; पैङ्गिश्रुतिः (paiṅgiśrutiḥ) - the teaching of Paingi;]
- stated thus in the teaching of Paingi.
"परो मात्रया तन्वा वृधान न ते महित्वमन्वश्नुवन्ति। "(Rig. 7.99.1)
"paro mātrayā tanvā vṛdhāna na te mahitvam anvaśnuvanti। "(Rig. 7.99.1)
[परो (paro) - beyond; मात्रया (mātrayā) - by measure; तन्वा (tanvā) - by body; वृधान (vṛdhāna) - growing; न (na) - not; ते (te) - they; महित्वम् (mahitvam) - greatness; अन्वश्नुवन्ति (anvaśnuvanti) - attain;]
“You have grown your body beyond measure! No one can obtain such superior magnificence.” - Rig. 7.99.1
"अनन्तगुणमाहात्म्यो निर्दोषो भगवान् हरिः। न समो वाधिको वापि विद्यते तस्य कश्चन। नासीन्न च भविष्यो वा परतः स्वत एव च।"
"anantaguṇamāhātmyo nirdoṣo bhagavān hariḥ। na samo vādhiko vāpi vidyate tasya kaścana। nāsīnna ca bhaviṣyo vā parataḥ svata eva ca।"
[अनन्त (ananta) - infinite; गुण (guṇa) - qualities; माहात्म्यः (māhātmyaḥ) - greatness; निर्दोषः (nirdoṣaḥ) - faultless; भगवान् (bhagavān) - Lord; हरिः (hariḥ) - Hari; न (na) - not; समः (samaḥ) - equal; वा (vā) - or; अधिकः (adhikaḥ) - greater; वा (vā) - or; अपि (api) - even; विद्यते (vidyate) - exists; तस्य (tasya) - of him; कश्चन (kaścana) - anyone; न (na) - not; असीत् (asīt) - was; न (na) - not; च (ca) - and; भविष्यः (bhaviṣyaḥ) - will be; वा (vā) - or; परतः (parataḥ) - beyond; स्वतः (svataḥ) - by himself; एव (eva) - indeed; च (ca) - and;]
"The Lord Hari, possessing infinite qualities and greatness, is flawless. No one is equal to or greater than Him. There has never been, nor will there ever be, anyone beyond Him, as He is self-sufficient."
इत्यादिश्रुतेश्च।
ityādiśruteśca।
[इति (iti) - thus; आदि (ādi) - others; श्रुतेः (śruteḥ) - of the Vedas; च (ca) - and;]
- there are other such Vedic testimonials.
"यस्त्वात्मरतिरेव स्याद्" इत्यादि तु मुक्तविषयम्। (यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥ B.G 3.17)
"yastvātmaratireva syād" ityādi tu muktaviṣayam। (yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē॥ B.G 3.17)
[यः (yaḥ) - who; तु (tu) - but; आत्मरति (ātmarati) - self-delighted; एव (eva) - only; स्यात् (syāt) - would be; इति (iti) - thus; आदि (ādi) - beginning; मुक्त (mukta) - liberated; विषयम् (viṣayam) - subject;]
[यः (yaḥ) - who; तु (tu) - but; आत्मरति: (ātmaratiḥ) - self-delighted; एव (eva) - indeed; स्यात् (syāt) - is; आत्मतृप्तः (ātmatṛptaḥ) - self-satisfied; च (ca) - and; मानवः (mānavaḥ) - man; आत्मनि (ātmani) - in oneself; एव (eva) - only; च (ca) - and; सन्तुष्टः (santuṣṭaḥ) - content; तस्य (tasya) - his; कार्यं (kāryaṃ) - duty; न (na) - not; विद्यते (vidyate) - exists;]
The text 'yastvātmirēva' (B.G 3.17) is a subject related to those who are already liberated.
[One who rejoices in 'ātman' alone, is content with 'ātman' alone, and has his mind fixed in Atman alone, has no other duty to perform. -B.G 3.17]
"यस्त्वेवात्मरतो मुक्तः कार्यं तस्यैव नास्ति हि। तस्मात् कुर्वीत कर्माणीत्याह कृष्णोर्जुनं स्मयन्॥"
"yastvevātmarato muktaḥ kāryaṃ tasyaiva nāsti hi। tasmāt kurvīta karmāṇītyāha kṛṣṇorjunaṃ smayan॥"
[यः (yaḥ) - who; तु (tu) - but; एव (eva) - indeed; आत्मरतः (ātmarataḥ) - rejoicing in the Ātmān; मुक्तः (muktaḥ) - liberated; कार्यं (kāryaṃ) - duty; तस्य (tasya) - his; एव (eva) - indeed; न (na) - not; अस्ति (asti) - is; हि (hi) - for; तस्मात् (tasmāt) - therefore; कुर्वीत (kurvīta) - should perform; कर्माणि (karmāṇi) - actions; इति (iti) - thus; आह (āha) - said; कृष्णः (kṛṣṇaḥ) - Krishna; अर्जुनं (arjunaṃ) - to Arjuna; स्मयन् (smayan) - smiling;]
"But the one who truly rejoices in the ‘ātman’, being liberated, has no duty. Therefore, Krishna, smiling, said to Arjuna that he should perform actions."
इति च स्कान्दे।
iti ca skānde।
[इति (iti) - thus; च (ca) - and / as well; स्कान्दे (skānde) - in the Skanda Purana;]
- stated thus as well, in the Skanda Purana.
ज्ञानयोगेन साङ्ख्यानाम् इत्यादि तु बाह्यकर्मसङ्कोचापेक्षया।
jñānayogena sāṅkhyānām ityādi tu bāhyakarmasaṅkocāpekṣayā।
[ज्ञानयोगेन (jñānayogena) - by the yoga of knowledge; साङ्ख्यानाम् (sāṅkhyānām) - of the Sankhyas; इत्यादि (ityādi) - etc.; तु (tu) - but; बाह्यकर्मसङ्कोचापेक्षया (bāhyakarmasaṅkocāpekṣayā) - with reference to the restriction of external actions;]
In the hymn "jnānayogēna sankhyānām" (Gita 3.3) and others, they advised one to reduce the actions oriented towards external sensual pleasures only.
"न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।" (३-५)
"na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt।" (3-5)
[न (na) - not; हि (hi) - indeed; कश्चित् (kaścit) - anyone; क्षणम् (kṣaṇam) - moment; अपि (api) - even; जातु (jātu) - ever; तिष्ठति (tiṣṭhati) - remains; अकर्मकृत् (akarmakṛt) - without doing action;]
"Indeed, no one ever remains inactive even for a moment." - B.G 3.5
"शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।" (३-८)
"śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ।" (3-8)
[शरीर (śarīra) - body; यात्रा (yātrā) - maintenance; अपि (api) - also; च (ca) - and; ते (te) - your; न (na) - not; प्रसिद्ध्येत् (prasiddhyet) - would be accomplished; अकर्मणः (akarmaṇaḥ) - without work;]
"Even the maintenance of your body would not be possible without work." - B.G 3.8
"एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्।" (१८-६)
"etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca। kartavyānīti me pārtha niścitaṃ matamuttamam।" (18-6)
[एतानि (etāni) - these; अपि (api) - also; तु (tu) - but; कर्माणि (karmāṇi) - actions; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - abandoning; फलानि (phalāni) - fruits; च (ca) - and; कर्तव्यानि (kartavyāni) - duties; इति (iti) - thus; मे (me) - my; पार्थ (pārtha) - O son of Pritha; निश्चितं (niścitam) - certain; मतम् (matam) - opinion; उत्तमम् (uttamam) - supreme;]
“O Partha, but even these acts should be performed without attachment and desire for fruits, as a duty. This is my decided view.” - B.G 18.6
ज्ञानी च कर्माणि सदोदितानि कुर्यादकामः सततं भवेत। न सर्वकर्मणां त्यागः कस्यचिद् भवति क्वचित्। त्यागिनो यतयोपि स्युः सङ्कोचाद् बाह्यकर्मणाम्।
jñānī ca karmāṇi sadoditāni kuryādakāmaḥ satataṃ bhavet। na sarvakarmaṇāṃ tyāgaḥ kasyacid bhavati kvacit। tyāgino yatayopi syuḥ saṅkocād bāhyakarmaṇām।
[ज्ञानी (jñānī) - wise person; च (ca) - and; कर्माणि (karmāṇi) - actions; सदोदितानि (sadoditāni) - always prescribed; कुर्यात् (kuryāt) - should perform; अकामः (akāmaḥ) - without desire; सततं (satatam) - constantly; भवेत (bhavet) - should be; न (na) - not; सर्वकर्मणां (sarvakarmaṇāṃ) - of all actions; त्यागः (tyāgaḥ) - renunciation; कस्यचित् (kasyacit) - of anyone; भवति (bhavati) - is; क्वचित् (kvacit) - anywhere; त्यागिनः (tyāginaḥ) - renouncers; यतयः (yatayaḥ) - ascetics; अपि (api) - even; स्युः (syuḥ) - may be; सङ्कोचात् (saṅkocāt) - due to restriction; बाह्यकर्मणाम् (bāhyakarmaṇām) - of external actions;]
Even the knowledgeable must continue to perform the prescribed duties with no desire. Abstaining from all action is never possible for anyone. By abstaining from external-oriented actions, we consider the ascetics as those who have given up.
"उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः।"
"upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ।"
[उपदेक्ष्यन्ति (upadekṣyanti) - will instruct; ते (te) - you; ज्ञानं (jñānaṃ) - knowledge; ज्ञानिनः (jñāninaḥ) - the wise; तत्वदर्शिनः (tattvadarśinaḥ) - seers of truth;]
"The wise, who are seers of the truth, will impart knowledge to you." - Gita 4.34
इत्यादि चोत्पन्नज्ञानतिरोभावनिवृत्त्यर्थम्॥
ityādi cotpannajñānatirōbhāvanivṛttyartham॥
[इति (iti) - thus; आदि (ādi) - beginning; च (ca) - and; उत्पन्न (utpanna) - arisen; ज्ञान (jñāna) - knowledge; तिरोभाव (tirōbhāva) - disappearance; निवृत्ति (nivṛtti) - cessation; अर्थम् (artham) - for the purpose of;]
Thus, it (i.e. Bhagavad Gita) is for the purpose of re-establishing the lost wisdom (of Arjuna).
