y6053.2SP20-21-22.z66 Canto 6.53: Tale of Arjuna: THE TWO FORMS OF *VIsnU

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y6053.2SP20-21-22.z66 Canto 6.53: Tale of Arjuna: THE TWO FORMS OF *VIsnU

oॐm

Canto 6.53: The Tale of Arjuna: The Two Forms of Vishnu

The LORD:

अर्जुन त्वम्_न हन्ता Arjuna, you are no killer त्वम्_अभिमानम्_अलम्_त्यज you should totally forsake/give-up this vanity जरा-मरण-निर्मुक्तः being free from age and death स्वयम् आत्मासि शाश्वतः you yourSelf are the eternal Self. -1-

**vlm.2. He who has no egoism in him, and whose mind is not moved (by joy or grief), is neither the killer of nor killed by any body, though he may kill every one in the world. (This is an attribute of the supreme soul).

या एव संजायते संविद् – The very Samvit Awareness that arises अन्तः सा एव अनुभूयते – is itself experienced within अयं सोऽहम् – "This-here am I" इदं तन् मे – "That-there is mine" इत्य् अन्तः संविदं त्यज – forsake such inner Awareness. -3-

**vlm.3. Whatever is known in our consciousness, the same is felt within us; shun therefore your inward conscious of egoism and meity, as this is I and these are mine, and these are others and theirs.

**vlm.4. The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure,

**vlm.5. He who does his works with the parts or members of his body, and connects the least attention of his soul there with; becomes infatuated by his egoism and believes himself as the doer of his action, (here is a lesson of perfect indifference enjoined to any act or thought that a man does by or entertains in himself).

स्व~आत्म-अंशैः – With own~self=bits क्रियमाणानि – that are being~done, गुणैः कर्माणि – with qualities the karmas भाग-शः – bit-by~bit अहं~कार-विमूढ=आत्मा – ego~nature-deceived=self कर्ता अहम् इति मन्यते – has the thought "I am the Doer". -5-

Let the eyes see

and the ears hear,

let the skin feel all this,

let taste attain its savor:

with all this,

what is the state of "Who-am-I"?

-6-

"कलना-कर्मणि – "In karmic impulse, रते मनसि अपि – even in the pleasuring Mind, महात्मनः – even of a Great Soul न कश्चिद् अत्र अहम्" – there is no "I" here" इति – thinking so क्लेश भागे के एव ते – what share of trouble is there for you? -7-

**vlm.7. The minds of even the great, are verily employed in the works that they have undertaken to perform, but where is your egoism or soul in these, that you should be sorry for its pains. (The soul is aloof from pain).

**vlm.8. Your assumption to yourself to any action, which has been done by the combination of many, amounts only to a conceit of your vanity, and exposes you not only to ridicule, but to frustrate the merit of your act. (So is the assuming of a joint action of all the organs and members of the mind, and the achievement of a whole army to one's self. So also many masters arrogate to themselves the merit of the deeds of their servants).

**vlm.9. The yogis and hermits do their ritual and ordinary actions with attention of their minds and senses, and often times with the application of the members and organs of their bodies only,

in order to acquire and preserve the purity of their souls.

**vlm.10. Those who have not subdued their bodies with the morphia o£ indifference, are employed in the repetition of their actions, without ever being healed of their disease (of anxiety).

न क्वचिद् राजते कायः – Not anyhow does the body appear ममता-मेध्य-दूषितः – "my"ness-unpolluted-corrupt – uncorrupted by the evil of "my"ness प्राज्ञः अपि – though a Prâjna Sage अति-बहु-ज्ञो ऽपि – though super-intelligent दुःशील इव मानवः – he is like a Human of bad behavior. -11-

**vlm.11. No person is graceful whose mind is tinged with his selfishness, as no man however learned and wise is held in honour, whose conduct is blemished with unpoliteness and misbehaviours.

**vlm.12. He who is devoid of his selfishness and egotism, and is alike patient both in prosperity and adversity, is neither affected nor dejected, whether he does his business or not.

So, son of Pandu,

for you this is the proper field of duty for a warrior's karma.

It is cruel,

yet it is most auspicious,

and even the wellspring of pleasure.

-13-

Despicable it may seem, unsuitable, an unDharmic mess!

But it's your Karmic duty, and it brings you immortality.

-14-

**vlm.14. Though you reckon it as heinous on the one hand and unrighteous on the other; yet you must acknowledge the super excellence and imperiousness of the duties required of your martial race, so do your duty and immortalize yourself.

**vlm.15. Seeing even the ignorant stick fast to the proper duties of their race, no intelligent person can neglect or set them at naught; for the mind that is devoid of vanity, cannot be ashamed or dejected, even if one fails or falls in the discharge of his duty.

Fixed in your yogic Union, work without attachment.

O Dhanam-Jaya, Prize-Winner Arjuna the Straight,

taking your karma as it comes,

you don't get entangled.

-16-

Having become a body in the massive peace of the Brahman,

make of your karma a construct of the Brahman,

your worship of the Brahman:

so become Brahman!

-17-

**vlm.18. Commit yourself and all your actions and objects to God, remain as unaltered as God himself, and know him as the soul of all, and be thus the decoration of the world. (The gloss says, it is no blasphemy to think one's self as God, when there is no other personality besides that of Deity).

संन्यस्त+सर्व-संकल्पः – Forsaking every concept/motivation

समः शान्तमनस् मुनिः – an equal peaceful-Minded Muni

संन्यास-योग+युक्त+आत्मा कुर्वन् – taking yourself to Sannyâsa Yoga

मुक्त-मतिः भव – be Free-minded. -19-

**vlm.19. If you can lay down all your desires, and become as even and cool mind as a muni-monk; if you can join your soul to the yoga of sánnyasa or contemplative coldness, you can do all

your actions with a mind unattached to any.

**vlm.20. Arjuna said:—Please lord, explain to me fully, what is meant by the renunciation of all connections, commitment of our actions to Brahma; dedication of ourselves to God and abdication of all concerns.

तथा ज्ञानस्य योगस्य Also, about Jnana Wisdom and Yoga Union, विभागः कीदृशः प्रभो Sir, what's the difference between them? क्रमेण कथय एतन् मे – tell me about these respectively महा-मोह=निवृत्तये for my great-delusion=removal. -21-

**vlm.21. Tell me also about the acquisition of true knowledge and divisions of Yoga meditation, all which I require to know in their proper order, for the removal of my gross ignorance on those subjects.

**भगवान्_उवाच The LORD:

सर्व.संकल्प-संशान्तौ When all concepts are subsiding, प्रशान्त=घन-वासनम् the the becalmed=thick/ripe=Vasana.trace – ripened conditioning come to calm, न किंचित्_भावना-आकारम्_यत् (that.)which is not any sort of imagined embodiment

तत्_ब्रह्म परम्_विदुः they call "The perfect *brahman Immensity". -22-

तत्_उद्योगम् That effort * विदुः कृत बुद्धयः – the done/experienced Buddhi Intellects know-as ज्ञानम्_योगम्_च – Wisdom and Yoga. ब्रह्म सर्वम् – "The Brahman is all

जगत्_इदम्_च and it is this world", इति ब्रह्म-अर्पणम् विदुः – this they know-as Brahman-Worship. -23-

**vlm.23. Promptitude after these things constitutes our wisdom or knowledge, and perseverence in these practices is what if called Yoga. Self dedication to brahmA rests on the belief that, brahmA is all this world and myself also·

Empty within, empty without,

a heart at peace, still as a stone,

this is not something seen,

this is not different* from the seer.

-24-

*para has many senses (see CGl., or wn6053.024).

It is "other" in the sense of "Other World";

it is perfect but not #parama most perfect. jd.

tata ISadyadutthAnamISadanyatayoditam |

sa jagatpratibhAso'yamAkAzamiva zUnyatA ||25||

ततः_ईषद्_यद्_उत्थानम्_ईषद्_अन्यतया_उदितम् । स जगत्-प्रतिभासो_अयम्_आकाशम्_इव शून्यता ॥२५॥

ततस्_ईषत्_यत्_उत्थानम् Then some sort of arising ईषत्_अन्यतया उदितम् something arisen by-means-of otherness सः जगत्-प्रतिभासः the world-projection अयम्_आकाशम्_इव शून्यता – emptiness like this Space. -25-

Then there's a kind of arising,

something becoming otherness,

the world-in-projection , -

ayam AkAzam iva zUnyatA – emptiness like this Space ‑‑ ...

The feeling "I"--just what is it?

One-by-one arisen out of

Chit-Consciousness divided in

a thousand~thousand-bits: what sort

of "who" is this manifold "I"?

-26-

**vlm.27. The Egoism of the individual soul, is not apart from the universal spirit, although it seems to be separate from the same; because there is ***?? possibility of exclusion or separation of anything from the Omnipresent and all comprehensive soul of God, and therefore a distinct egoism is a nullity.

**vlm.28. As it is the case with our egoism, so is it with the individuality of a pot and of a monkey also. (i.e. of all insensible and brute creatures too), none of which is separate from the universal whole. All existences being as drops of water in the sea, it is absurd to presume an egoism to any body.

**vlm.29. Things appearing as different to the conscious soul, are to be considered as the various imageries represented in the self-same soul, (like the sundry scenes shown in the soul in a dream).

**vlm.30. So also is the knowledge of the particulars and species, lost in the idea of the general and the summum genus. Now by sannyâsa or renunciation of the world is meant, the resignation of the fruition of the fruits of our actions. (The main teaching of Krishna to Arjuna in the Bhagavadgitá, tends to the renunciation of the fruits of our actions).

**vlm.31. Unattachment signifies the renunciation of all our wordly desires, and the intense application of the mind to the one sole God of the multifarious creation, and the variety of his imaginary representations.

**vlm.32. The want of all dualism in the belief of his self-existence as distinct from that of God, constitutes his dedication of himself to God; it is ignorance that creates the distinction, by

applying various names and attributes to the one iutellectual soul.

The meaning of the Term

"Realized Soul"

is simply this:

"the World is One".

I space, I the world, I myself,--even Karma am I.

-33-

**vlm.33. The meaning of the word intelligent soul, is undoubtedly that is one with the universe; and that the Ego is the same with all space, and its contents of the worlds and their motions.

**vlm.34. The Ego is the unity of Eternity, and the Ego is duality and plurality in the world, and the variety of its multifarious productions. Therefore be devoted to the sole Ego, and drown your own egoism in the universal Ego. (Here the purport is given instead of the literal version of the too verbose tetrastick verse). [Translator's Impudence at its worst! jd]

ARJUNA:

Lord,

since you take a higher and a lower form,

which of the two forms am I to approach,

looking for refuge and empowerment?

-35-

**vlm.35. Arjuna said:—There being two forms of the Deity, the one transcendent of spiritual and the other transpicuous or material; tell me to which of these I shall resort for my ultimate perfection.

The LORD:

सामान्यं परमं च एव – The common and the supreme: द्वे रूपे विद्धि मे अनघ – know two forms of me, sinless one. पाण्य्-आदि=युक्तं सामान्यं – The common is endowed with hands &c., शङ्ख-चक्र-गदा=धरम् – bearing the Conch, Discus/Wheel, and Mace. -36-

**vlm.36. The lord replied:—There are verily two forms of the all pervading Vishnu, the exoteric and the other esoteric; that having a body and hands holding the conch-shell, the discus, and the mace and lotus, is the common form for public worship.

**vlm.37. The other is the esoteric or spiritual form, which undefined and without its beginning and end; and is usually expressed by the term Brahma-great.

**vlm.38. As long as you are unacquainted with the nature of the supreme soul, and are not awakened to the light of the spirit; so long should you continue to adore the form of the God with its four arms, (or the form of the four armed Ood).

**vlm.39. By this means you will be awakened to light, by your knowledge of the supreme; and when you come to comprehend the Infinite in yourself, you shall have no more to be born in

any mortal form.

**vlm.40. When you are acquainted with the knowledge of the knowable soul, then will your soul find its refuge in eternal soul of Hari, who absorbs all souls in him.

इदं च अहम् इदं च अहम् – And "This am I" and "This am I" इति यत्_प्रवदामि_अहम् – as which I proclaim myself तद्_एतद्_आत्म-तत्त्वं तु – yet that, this Self-Thatness तुभ्यं ह्य्_उपदिशामि_अहम् – I am only giving in instruction for you. -41-

**vlm.41. When I tell you that this is I and I am that, mind that I mean to say that, this and that is the Ego of the supreme soul, which I assume to myself for your instruction.

**vlm.42. I understand you to be enlightened to truth, and to rest in the state of supreme felicity; and now that you are freed from all your temporal desires, I wish you to be one with the true and holy spirit.

सर्व.भूत-स्थम्_आत्मानं _The self seated in all beings, सर्व.भूतानि च_आत्मनि and all beings in the Self,-- पश्य त्वम् see/know yours as योग-युक्त=आत्मा a Yoga-united/connected=Self/soul सर्वत्र सम.दर्शनः seeing everywhere the Same. -43-

सर्व.भूत-स्थम् What is set in all beings आत्मानम् as Self भजति he worships, एकत्वम्_आत्मनः the Oneness of the Self, सर्वथा वर्तमनः_अपि everyhow, even at work. न सः Not he भूयस्_अभिजायते again undergoes births. -44-

**vlm.45. The meaning of the word "all" is unity (in its collective sense), and the meaning of the word "one" is the unity of the soul; as in the phrase "All is one" it is meant to say that the whole universe is collectively but one soul. (The soul also is neither a positive entity, nor a negative non-entity, but it is as it is known in the spirit. (of the form of ineffable light and delight).

त्रैलोक्य-चेतसाम्_अन्तर् Within all those aware of the three worlds आलोकः_यः प्रकाश.जः the light which is born of radiance/projection अनुभूतिम्_उपारूढः having attained the experience "सः_अहम्_आत्मा" "This am I, the Self" इति निश्चयः such is the certainty. -46-

**vlm.47. That which is settled in shape of savour in the waters all over the three worlds. (ie. in the earth, heaven, and underneath the ground); and what gives flavour to the milk, curd and the butter of the bovine kind, and dwells as sapidity in the marine salt and other saline substances, and imparts its sweetness to saccharine articles, the same is this savoury soul, which gives a gust to our lives, and a good taste to all the objects of our enjoyment.

**vlm.48. Know your soul to be that percipience, which is situated in the hearts of all corporeal beings, whose rarity eludes our perception of it, and which is quite removed from all perceptibles; and is therefore ubiquitous in every thing and omnipresent every where.

**vlm.49. As the butter is inbred in all kinds of milk, and the sap of all sappy substances is inborn in them, so the supreme soul is intrinsical and immanent in every thing.

**vlm.50. As all the gems and pearls of the sea, have a lustre inherent in them, and which shines forth both in their inside and outside; so the soul shines in and out of every body without being seated in any part of it, whether in or out or anywhere about it.

यथा कुम्भ सहस्राणाम् As of thousands of pots स बाह्य.अभ्यन्तरे नभः outside and in is the spacious sky जगत्.त्रय शरीरानाम्_तथा so too, of all the bodies of the Triple World आत्मा_अहम्_अवस्थितः the Self is established as "I". -51-

**vlm.52. As hundreds of pearls are strung together by a thread in the neckless, so the soul of God extends through and connects these millions of beings, without its being known by any. (This all connecting attribute of God, is known as sutrátmá in the vedanta).

ब्रह्मा-आदौ तृण-पर्यन्ते – From Brahmâ to a leaf of grass पदार्थ-निकुरम्बके – in all the multitude of things सत्ता-सामान्यम्_एतद्_यत् – this which is the common Suchness,

तम्_आत्मानम्_अजं विदुः – know that as the unborn Self. -53-

**vlm.53. He who dwells in the hearts of every body in the world, commencing from brahmA to the object grass that grows on the earth; the essence which is common in all of them, is the brahmA the unborn and undying.

**vlm.54. Brahmá is a slightly developed form of Brahma, and resides in the spirit of the great Brahma, and the same dwelling in us, makes us conceive of our egoism by mistake of the true Ego.

आत्मा_एव_इदम्_जगद्-रूपम् This world is only a form of Self. हन्यते हन्ति वा_अत्र किम् Who kills or gets.killed here? शुभ-अ.शुभैः_जगत्-दुःखैः With the auspicious-inauspicious / good-evil, with the sorrows of the world किम्_अस्य_अर्जुन लिप्यते just whose, Arjuna, bear a taint? - #>lip especially connotes "painting"—the body of a person (smearing with oils), or a picture on the wall. See CGl. -55-

**vlm.56. The divine soul is as a large mirror, showing the images of things upon its surface, like reflections on the glass; and though these reflexions disappear and vanish in time, yet the mirror of the soul is never destroyed, but looks as it looked before.

**vlm.57. When I say I am this and not the other (of my many reflexions in a prismatic glass, or of my many images in many pots of water), I am quite wrong and inconsistent with myself; so is it to say, that the human soul is the spirit or image of God, and not that of any other being, when the self-same Divine spirit is present and immanent in all. (The catholic spirit of the Hindu religion, views all beings to partake of the Divine spirit, which is in all as in a prismatic glass) ·

**vlm.58. The revolutions of creation, sustentation and final dessolution, take place in an unvaried and unceasing course in the spirit of God, and so the feelings on surface of the waters of the sea. (Egoistic feelings rising from the boistrous mind, subside in the calmness of the soul).

यथा उपलत्वं शैलानाम् – As rockiness of stones दारुत्वं च मही-रुहाम् – woodiness of earth-growing trees तरङ्गाणां जलत्वं च – waterness of waves पदार्थानां तथा आत्मता – thus is the Selfness of things. -59-

**vlm.60 He who sees the soul (as inherent in all substances, and every substance (to be contained) in the soul; and views both as the component of one another, sees the uncreating God as the reflector and reflexion of Himself.

नाना.आकार-विकारेषु In transformations to various embodiments, तरङ्गेषु यथा पयः as.like water in waves, कटक.आदिषु वा हेम or gold in jewel.ry भूतेषु_आत्मा तथा_अर्जुन thus the soul in the beings, *arjuna. -61-

**vlm.62. As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of God.

**vlm.63. All material beings of every species, are forms of the Great brahmA himself; know this one as all, and there is nothing apart or distinct from him.

**vlm.64. How can there be an independent existence, or voluntary change of anything in the world; where can they or the world be, except in the essence and omnipresence of God, and wherefore do you think of them in vain?

**vlm.65. By knowing all this as I have told you, the saints live fearless in this world by reflecting on the supreme Being in themselves; they move about as liberated in their lifetime, with the equanimity of their souls.

**vlm.66. The enlightened saints attain to their imperishable states, by being invincible to the errors of fiction, and unsubdued by the evils of worldly attachment; they remain always in their spiritual and holy states, by being freed from temporal desires, and the conflicts of jarring passions, doubts and dualities.

oॐm

hk6053

arjunopAkhyAne arjunopadezaH |

tripaJcAzaH sargaH ||6|53||

**bhagavAnuvAca |

arjuna tvaM na hantA tvamabhimAnamalaM tyaja |

jarAmaraNanirmuktaH svayamAtmAsi zAzvataH ||1||

yaiva saMjAyate saMvidantaH saivAnubhUyate |

ayaM so'hamidaM tanma ityantaH saMvidaM tyaja ||3||

svAtmAMzaiH kriyamANAni guNaiH karmANi bhAgazaH |

ahaMkAravimUDhAtmA kartAhamiti manyate ||5||

cakSuH pazyatu karNazca zRNotu tvakspRzatvidam |

rasanA ca rasaM yAtu kAtra ko'hamiti sthitiH ||6||

kalanAkarmaNi rate manasyapi mahAtmanaH |

na kazcidatrAhamiti klezabhAge ka eva te ||7||

8-10

na kvacidrAjate kAyo mamatAmedhyadUSitaH |

prAjJo'pyatibahujJo'pi duHzIla iva mAnavaH ||11||

idaM ca te pANDusuta svakarma kSAtramuttamam |

api krUramatizreyaH sukhAyaivodayAya ca ||13||

api kutsitamapyanyadapyadharmamakramam |

zreSTaM te svaM yathA karma tathehAmRtavAnbhava ||14||

mUrkhasyApi svakarmaiva zreyase kimu sanmateH|

matirgaladahaMkArA patitApi na lipyate ||15||

yogasthaH kuru karmANi saGgaM tyaktvA dhanaMjaya |

niHsaGgastvaM yathAprAptakarmavAnna nibadhyate ||16||

zAntabrahmavapurbhUtvA karma brahmamayaM kuru |

brahmArpaNasamAcAro brahmaiva bhavasi kSaNAt ||17||

saMnyastasarvasaMkalpaH samaH zAntamanA muniH |

saMnyAsayogayuktAtmA kurvanmuktamatirbhava ||19||

tathA jJAnasya yogasya vibhAgaH kIdRzaH prabho |

krameNa kathayaitanme mahAmohanivRttaye ||21||

**bhagavAnuvAca |

sarvasaMkalpasaMzAntau prazAntaghanavAsanam |

na kiMcidbhAvanAkAraM yattad brahma paraM viduH ||22||

tadudyogaM vidurjJAnaM yogaM ca kRtabuddhayaH |

brahma sarvaM jagadidaM ceti brahmArpaNaM viduH ||23||

tata ISadyadutthAnamISadanyatayoditam |

sa jagatpratibhAso'yamAkAzamiva zUnyatA ||25||

bhAvo'hamiti ko'pyeSa pratyekamuditazciteH |

koTikoTyaMzakalitaH ka ivainaM pratigrahaH ||26||

27-32

bodhAtmA kila zabdArtho jagadekaM na saMzayaH |

ahamAzA jagadahaM svamahaM karma vApyaham ||33||

**arjuna uvAca |

dve rUpe tava deveza paraM cAparam eva ca |

kIdRzaM tat kadA rUpaM tiSThAmy Azritya siddhaye ||35||

**bhagavAn uvAca |

sAmAnyaM paramaM caiva dve rUpe viddhi me'nagha |

pANyAdiyuktaM sAmAnyaM zaGkhacakragadAdharam ||36||

37-40

idaM cAhamidaM cAhamiti yatpravadAmyaham |

tadetadAtmatattvaM tu tubhyaM hyupadizAmyaham ||41||

sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani |

pazya tvaM yogayuktAtmA sarvatra samadarzanaH ||43||

sarvabhUtasthamAtmAnaM bhajatyekatvamAtmanaH |

sarvathA vartamano'pi na sa bhUyo'bhijAyate ||44||

trailokyacetasAmantarAloko yaH prakAzajaH |

anubhUtimupArUDhaH so'hamAtmeti nizcayaH ||46||

47-50

yathA kumbhasahasrANAM sabAhyAbhyantare nabhaH |

jagattrayazarIrAnAM tathAtmAhamavasthitaH ||51||

brahmAdau tRNaparyante padArthanikurambake |

sattAsAmAnyametadyattamAtmAnamajaM viduH ||53||

AtmaivedaM jagadrUpaM hanyate hanti vAtra kim |

zubhAzubhairjagadduHkhaiH kimasyArjuna lipyate ||55||

yathopalatvaM zailAnAM dArutvaM ca mahIruhAm |

taraGgANAM jalatvaM ca padArthAnAM tathAtmatA ||59||

nAnAkAravikAreSu taraGgeSu yathA payaH |

kaTakAdiSu vA hema bhUteSvAtmA tathA'rjuna ||61||

oॐm

dn6053

arjunopAkhyAne arjunopadezaH |

tripaJcAzaH sargaH ||6|53||

**भगवान् उवाच । अर्जुन त्वम्_न हन्ता त्वम्_अभिमान-मलम्_त्यज । जरा-मरण-निर्मुक्तः स्वयम्_आत्मा_असि शाश्वतः ॥१॥

या_एव संजायते संवित्_अन्तः सा_एव_अनुभूयते । अयम्_सो_अहम्_इदम् तत्_म_इति_अन्तः संविदम्_त्यज ॥३॥

स्वात्मांशैः क्रियमाणानि गुणैः कर्माणि भागशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥५॥ चक्षुः पश्यतु कर्णश्च शृणोतु त्वक्स्पृशत्विदम् । रसना च रसं यातु कात्र कोऽहमिति स्थितिः ॥६॥

कलनाकर्मणि रते मनस्यपि महात्मनः । न कश्चिदत्राहमिति क्लेशभागे क एव ते ॥७॥

8-10

न क्वचिद्राजते कायो ममतामेध्यदूषितः । प्राज्ञोऽप्यतिबहुज्ञोऽपि दुःशील इव मानवः ॥११॥

इदं च ते पाण्डु-सुत_स्व.कर्म क्षात्रम्_उत्तमम् । अपि क्रूरम्_अति.श्रेयः सुखाय_एव_उदयाय च ॥१३॥ अपि कुत्सितम्_अपि_अन्यत्_अपि_अधर्मम्_अक्रमम् । श्रेष्टम्_ते स्वम्_यथा कर्म तथा_इह_अमृतवान्_भव ॥१४॥

मूर्खस्यापि स्वकर्मैव श्रेयसे किमु सन्मतेः। मतिर्गलदहंकारा पतितापि न लिप्यते ॥१५॥

योग.स्थः कुरु कर्माणि सङ्गम्_त्यक्त्वा धनंजय । निःसङ्गस्_त्वम्_यथा-प्राप्त=कर्मवान्_न निबध्यते ॥१६॥ शान्त-ब्रह्म-वपुर्_भूत्वा कर्म ब्रह्म-मयम्_कुरु । ब्रह्म-अर्पण-समाचारो ब्रह्म_एव भवसि क्षणात् ॥१७॥

संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः । संन्यासयोगयुक्तात्मा कुर्वन्मुक्तमतिर्भव ॥१९॥

तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो । क्रमेण कथय_एतत्_मे महा.मोह-निवृत्तये ॥२१॥ **भगवान्_उवाच । सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् । न किंचित्_भावना-आकारम्_यत्_तत्_ब्रह्म परम्_विदुः ॥२२॥ तद्_उद्योगम्_विदुः_ज्ञानम्_योगम्_च कृत बुद्धयः । ब्रह्म सर्वम्_जगत्_इदम्_च इति ब्रह्म-अर्पणम्_विदुः ॥२३॥

भावो_ऽहम्_इति को_ऽप्य्_एष प्रत्येकम्_उदितश्_चितेः । कोटि-कोट्य्ँअंश=कलितः क इव एनं प्रतिग्रहः ॥२६॥

27-32

बोधात्मा किल शब्दार्थो जगदेकं न संशयः । अहमाशा जगदहं स्वमहं कर्म वाप्यहम् ॥३३॥

**अर्जुन उवाच ।

द्वे रूपे तव देवेश परम्_च_अपरम्_एव च । कीदृशम्_तत् कदा रूपम्_तिष्ठामि_आश्रित्य सिद्धये ॥३५॥

**श्रीभगवान् उवाच । सामान्यं परमं चैव द्वे रूपे विद्धि मेऽनघ । पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम् ॥३६॥

37-40

इदं चाहमिदं चाहमिति यत्प्रवदाम्यहम् । तदेतदात्मतत्त्वं तु तुभ्यं ह्युपदिशाम्यहम् ॥४१॥

सर्व.भूत-स्थम्_आत्मानं सर्व.भूतानि च_आत्मनि । पश्य त्वम्_योग-युक्त=आत्मा सर्वत्र सम.दर्शनः ॥४३॥ सर्व.भूत-स्थम्_आत्मानम्_भजति_एकत्वम्_आत्मनः । सर्वथा वर्तमनो_अपि न स भूयो_अभिजायते ॥४४॥

त्रैलोक्य-चेतसाम्_अन्तर्_आलोको यः प्रकाश.जः । अनुभूतिम्_उपारूढः सो_अहम्_आत्मा_इति निश्चयः ॥४६॥

47-50

यथा कुम्भ सहस्राणाम्_स बाह्य.अभ्यन्तरे नभः । जगत्.त्रय शरीरानाम्_तथा_आत्मा_अहम्_अवस्थितः ॥५१॥

ब्रह्मादौ तृणपर्यन्ते पदार्थनिकुरम्बके । सत्तासामान्यमेतद्यत्तमात्मानमजं विदुः ॥५३॥

आत्मा_एव_इदम्_जगद्-रूपम्_हन्यते हन्ति वा_अत्र किम् । शुभ-अ.शुभैः_जगत्_दुःखैः किम्_अस्य_अर्जुन लिप्यते ॥५५॥

यथोपलत्वं शैलानां दारुत्वं च महीरुहाम् । तरङ्गाणां जलत्वं च पदार्थानां तथात्मता ॥५९॥

नाना.आकार-विकारेषु तरङ्गेषु यथा पयः । कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६१॥

oॐm

wn6053

arjunopAkhyAne arjunopadezaH |

tri-paJcAzaH sargaH ||6|53||

The complete YVFiles in their most recent update can be downloaded at

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This link will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a "tree" of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

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To find this Canto/sarga in YVFiles go to —> y6 —> y6xxx. Open Office copies are available in the Open Office subfolder.

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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm

`y6053.001

**भगवानुवाच ।

अर्जुन त्वं न हन्ता त्वमभिमानमलं त्यज ।

जरामरणनिर्मुक्तः स्वयमात्मासि शाश्वतः ॥१॥

**भगवान् उवाच ।

अर्जुन त्वम्_न हन्ता त्वम्_अभिमान-मलम्_त्यज ।

जरा-मरण-निर्मुक्तः स्वयम्_आत्मा_असि शाश्वतः ॥१॥

**bhagavAn_uvAca |

arjuna tvam_na hantA tvam_abhimAnam_alam_tyaja |

jarA-maraNa-nirmuktaH svayam_AtmA_asi zAzvataH ||1||

bhagavAn uvAca ## The LORD: ##

arjuna tvam_na hantA ## Arjuna, you are no killer ##

tvam_abhimAnam_alam_tyaja ## you should totally forsake/give-up this vanity ##

jarA-maraNa-nirmuktaH ## being free from age and death ##

svayam AtmAsi zAzvataH ## you yourSelf are the eternal Self. -1- ##

jd#>man #abhiman #abhimAna m. intention to injure, insidiousness; high opinion of one's self, self-conceit, pride, haughtiness; (in sAGkhya phil.) abhi-mati; conception (especially an erroneous one regarding one's self) ibha m. (? <i> UN.3.153) servants, dependants, domestics, household, family; fearless; an elephant mn. &c.; the esoteric number eight.; ibhI f. a female elephant L.; ||cf. Lat. <ebur>|| y1020.022

**sv.1 The LORD continues to instruct Arjuna: Arjuna, you are not the killer; give up this vain egotistic notion. You are the self which is devoid of old age and death.

**vlm.1 Lord said;—Arjuna, you are not the killer (of any soul), it is a false conceit of yours which you must shun; the soul is ever lasting and free from death and decay.

**bhagavAnuvAca |

arjuna tvaM na hantA tvamabhimAnamalaM tyaja |

jarAmaraNanirmuktaH svayamAtmAsi zAzvataH ||1||

**भगवान् उवाच । अर्जुन त्वम्_न हन्ता त्वम्_अभिमान-मलम्_त्यज । जरा-मरण-निर्मुक्तः स्वयम्_आत्मा_असि शाश्वतः ॥१॥

The LORD:

The LORD:

Arjuna, you are no killer:

forsake this wicked notion! You

are free from old-age, free from death:

you yourself are the eternal Self.

```y6053.002

yasya nAhaMkRto bhAvo buddhiryasya na lipyate |

hatvApi sa imAMllokAnna hanti na nibadhyate ||2||

yasya na_aham.kRto bhAvo buddhir_yasya na lipyate |

hatvA_api sa imAMl_lokAn_na hanti na nibadhyate ||2||

yasya na ahaMkRtaH bhAvaH – ## One=for-whom there is no feeling of "I"‑dentity ##

buddhiH yasya na lipyate – ## whose Buddhi Intellect is not attached/entangled/tainted – greasy. ##

hatvA_api – ## though having-slain ##

saH imAn_lokAn_na hanti – ## he does not slay these people ##

na nibadhyate – ## nor is he bound. -2- ##

jd>#lip - (cf .rip), cl. 6.1 .P. A. limpati, -te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • -alipsata ; fut. leptA, lepsyati, -te Gr • inf leptum ib. • ind. p. -lipya Br. &c), • to smear, anoint with (instr), stain, defile • to inflame, kindle, burn: Pass. #lipyate (ep. also #lipyati • aor. #alepi), to be smeared &c greasefully, to be attached to (loc), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc) with (instr) or on (loc) • to cover • to cast blame on any one • (limpayati), to smear anything (acc) with (instr): Des. lilipsati, -te: Intens. leliyate, lelepti ib.

**sv.2-3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.

**jd. This is a most amazing saying, for it is at the heart of the amoral ethic of YV. Guilt, in this view, does not accrue to someone living-free (the *jIvanmukta), because s/he does not act.

yasya nAhaMkRto bhAvo buddhiryasya na lipyate |

hatvApi sa imAMllokAnna hanti na nibadhyate ||2||

yasya nAhaMkRto bhAvo buddhiryasya na lipyate |

hatvApi sa imAMllokAnna hanti na nibadhyate ||2||

yasya na_ahaMkRto bhAvo buddhir_yasya na lipyate |

hatvA_api sa imAMl_lokAn na hanti na nibadhyate ||2||

yasya na_ahaMkRto bhAvo buddhir_yasya na lipyate | hatvA_api sa imAMl_lokAn na hanti na nibadhyate ||2||

yasya na ahaMkRtaH bhAvaH – ## One=for-whom there is no feeling of "I"‑dentity ##

buddhiH yasya na lipyate – ## whose Buddhi Intellect is not attached/entangled/tainted – greasy. ##

hatvA_api – ## though having-slain ##

saH imAn_lokAn_na hanti – ## he does not slay these people ##

na nibadhyate – ## nor is he bound. -2- ##

```y6053.003

यैव संजायते संविदन्तः सैवानुभूयते ।

अयं सोऽहमिदं तन्म इत्यन्तः संविदं त्यज ॥३॥

या_एव संजायते संवित्_अन्तः सा_एव_अनुभूयते ।

अयम्_सो_अहम्_इदम् तत्_म_इति_अन्तः संविदम्_त्यज ॥३॥

yA_eva saMjAyate saMvit_antaH sA_eva_anubhUyate |

ayam_so_aham_idam tat_ma_iti_antaH saMvidam_tyaja ||3||

yA eva saMjAyate saMvid – ## The very Samvit Awareness that arises ##

antaH sA eva anubhUyate – ## is itself experienced within ##

ayaM so'ham – ## "This-here am I" ##

idaM tan me – ## "That-there is mine" ##

ity antaH saMvidaM tyaja – ## forsake such inner Awareness. -3- ##

**sv.2-3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.

yaiva saMjAyate saMvidantaH saivAnubhUyate |

ayaM so'hamidaM tanma ityantaH saMvidaM tyaja ||3||

````y6053.004

anayaiva ca yukto'smi naSTo'smIti ca bhArata |

abhitaH sukhaduHkhAbhyAmavazaH paritapyase ||4||

anayA eva ca yukto asmi naSTo asmi iti ca bhArata |

abhitaH sukha-duHkhAbhyAm avazaH paritapyase ||4||

anayA eva ca yuktaH asmi – "With this I am conjoined" – as duty -

naSTaH asmi iti ca bhArata – and "I am destroyed", o Bharata ‑‑

abhitaH sukha-duHkhAbhyAm – surrounded by pleasures and pains -

avazaH paritapyase – unwillingly you are tormented. – Note the difference in sense of #avaza in Vedic and Classic -

#avaza‑ - a-vaza, without-compulsion - unsubmissive to another's will , independent , unrestrained , free , AV. vi , 42 , 3 & 43 , 3 , &c; not having one's own free will , doing something against one's desire or unwillingly Mn. v , 33 Bhag. &c.

**sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.

anayaiva ca yukto'smi naSTo'smIti ca bhArata |

abhitaH sukhaduHkhAbhyAmavazaH paritapyase ||4||

anayaiva ca yukto'smi naSTo'smIti ca bhArata | abhitaH sukhaduHkhAbhyAmavazaH paritapyase ||4||

````y6053.005

स्वात्मांशैः क्रियमाणानि गुणैः कर्माणि भागशः ।

अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥५॥

sva~Atma-aMzaiH kriyamANAni guNaiH karmANi bhAgazaH |

ahaM~kAra-vimUDha=AtmA kartA aham_iti manyate ||

sva~Atma-aMzaiH – ## With own~self=bits ##

kriyamANAni – ## that are being~done, ##

guNaiH karmANi – ## with qualities the karmas ##

bhAga-zaH – ## bit-by~bit ##

ahaM~kAra-vimUDha=AtmA – ## ego~nature-deceived=self ##

kartA aham iti manyate – ## has the thought "I am the Doer". ##

**sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.

svAtmAMzaiH kriyamANAni guNaiH karmANi bhAgazaH |

ahaMkAravimUDhAtmA kartAhamiti manyate ||5||

स्वात्मांशैः क्रियमाणानि गुणैः कर्माणि भागशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥५॥

स्व~आत्म-अंशैः – With own~self=bits

क्रियमाणानि – that are being~done,

गुणैः कर्माणि – with qualities the karmas

भाग-शः – bit-by~bit

अहं~कार-विमूढ=आत्मा – ego~nature-deceived=self

कर्ता अहम् इति मन्यते – has the thought "I am the Doer". -5-

````y6053.006

चक्षुः पश्यतु कर्णश्च शृणोतु त्वक्स्पृशत्विदम् ।

रसना च रसं यातु कात्र कोऽहमिति स्थितिः ॥६॥

cakSuH pazyatu karNaz_ca zRNotu tvak_spRzatv_idam |

rasanA ca rasaM yAtu kA atra ko_'ham_iti sthitiH ||

चक्षुः पश्यतु – Let the eyes see कर्णश् च शृणोतु – and the ears hear त्वक् स्पृशत्व् इदम् – let the touch feel all this रसना च रसं यातु – and the taste attain its savor का अत्र को ऽहम् इति स्थितिः – what here is the state of "Who-am-I"? -6-

**vlm.6. Let the eyes see, the ears hear, and your touch feel their objects, let your tongue also taste the relish of a thing, but why take them to your soul and where is your egoism situated these?

**sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.

Let the eyes see

and the ears hear,

let the skin feel all this,

let taste attain its savor:

with all this,

what is the state of "Who-am-I"?

-6-

````y6053.007

कलनाकर्मणि रते मनस्यपि महात्मनः ।

न कश्चिदत्राहमिति क्लेशभागे क एव ते ॥७॥

kalanA-karmaNi rate manasy_api mahAtmanaH |

na kazcid_atra aham_iti kleza‑bhAge ka eva te ||

"kalanA-karmaNi – ## "In karmic impulse, ##

rate manasi api – ## even in the pleasuring Mind, ##

mahAtmanaH – ## even of a Great Soul ##

na kazcid atra aham" – ## there is no "I" here" ##

iti – ## thinking so ##

kleza‑bhAge ke eva te – ## what share of trouble is there for you? -7- ##

jd#>kal #kalana कलन a. (end-comp.) Causing, effecting. • kalanam -नम् A spot, mark; A defect, an offence, fault. ~ Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding, apprehension. •#kalanA ‑ना Taking, seizing, grasping; काल-कलना Ā. L.29. • Doing, effecting. • Karmic impulse, kalanA-karmaNi rate manasy_api mahAtmanaH | na kazcid_atra aham, y6053.007 • Subjection; Understanding, comprehension; Putting on, wearing; also letting loose; चूडा-कलनाम् Śi.3.5. —¶jd – employing (a term), avidyA^ iyam ayaM jIva ity-Adi~kalanA-kramaH | aprabuddha-bodhAya kalpito vAg-vidAM varaiH y6049.017

**sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.

kalanAkarmaNi rate manasyapi mahAtmanaH |

na kazcidatrAhamiti klezabhAge ka eva te ||7||

कलनाकर्मणि रते मनस्यपि महात्मनः । न कश्चिदत्राहमिति क्लेशभागे क एव ते ॥७॥

"कलना-कर्मणि – "In karmic impulse,

रते मनसि अपि – even in the pleasuring Mind,

महात्मनः – even of a Great Soul

न कश्चिद् अत्र अहम्" – there is no "I" here"

इति – thinking so

क्लेश भागे के एव ते – what share of trouble is there for you? -7-

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bahubhiH samavAyena yatkRtaM tatra bhArata |

eko'bhimAnaduHkhena hAsAyaiva hi gRhyate ||8||

bahubhiH samavAyena yat kRtaM tatra bhArata |

eko_'bhimAna-duHkhena hAsAya eva hi gRhyate ||

bahubhiH – With/in many ways – ## x ##

samavAyena yat kRtaM tatra bhArata – ## x ##

eko 'bhimAna-duHkhena hAsAya eva hi gRhyate – ## x ##

#samavAya‑H – sam-avAya, together-coming - contact, congress, collection, aggregate (#samavAyena एन or #samavAyAt आत् , "in combination"; samavAyaM->kR °यं-√कृ , " to meet , combine , flock together ") Mn. &c; (in phil.) perpetual co-inherence , inner or intimate relation , constant and intimate union , inseparable concomitance (= nitya-saMbandha नित्य-सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika-s वैशेषिकs , expressing relation which exists between a substance and its qualities , between a whole and its parts [e.g.between cloth and the yarn composing it] , between a genus and its individuals &c ) Kap. Jaim. IW. 66 ; 69; course , duration (#samavAye ए , with gen. , " during ") MBh. i , 556.

**sv.8 It is only the egotistic and ignorant person who thinks 'I do this', whereas all this is done by the different aspects of the one self or infinite consciousness.

bahubhiH samavAyena yatkRtaM tatra bhArata |

eko'bhimAnaduHkhena hAsAyaiva hi gRhyate ||8||

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kAyena manasA buudhyA kevalairindriyairapi |

yoginaH karma kurvanti saGgaM tyaktvAtmazuddhaye ||9||

kAyena manasA buudhyA kevalair indriyair api |

yoginaH karma kurvanti saGgaM tyaktvAtma‑zuddhaye ||9||

kAyena – With body -

manasA – with Manas Mind -

buudhyA – with Buddhi Intellect -

kevalair indriyair api – with all the senses too – Indriya Organs -

yoginaH karma kurvanti – the yogîs make their karma -

saGgaM tyaktvA – having forsaken attachment -

Atma‑zuddhaye – in the pure Self.

**vlm.9. The yogis and hermits do their ritual and ordinary actions with attention of their minds and senses, and often times with the application of the members and organs of their bodies only, in order to acquire and preserve the purity of their souls.

**sv.9-10 Let the eyes see, let the ears hear, let the skin feel, let the tongue taste. Where is the 'I' in all this? Even when the mind continues to entertain various notions, there is naught which can be identified as 'I'. Whereas all these factors are involved in an action, the 'I' assumes doership and then suffers. The yogis perform action merely by their mind and senses, for self-purification.

kAyena manasA buudhyA kevalairindriyairapi |

yoginaH karma kurvanti saGgaM tyaktvAtmazuddhaye ||9||

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ahantaviSacUrNena yeSAM kAyo na mAritaH |

kurvanto'pi haranto'pi naca te nirviSUcikAH ||10||

ahanta-viSa-cUrNena yeSAm_kAyo na mAritaH |

kurvanto_api haranto_api na.ca te nirviSUcikAH ||10||

ahanta-viSa-cUrNena – By the poison powder of "I"ness -

yeSAM kAyaH na mAritaH – whose body is not decesased -

kurvantaH api – though making -

harantaH api – though taking - ???

naca te nirviSUcikAH – neither are they free from disease ...

**vlm.10. Those who have not subdued their bodies with the morphia o£ indifference, are employed in the repetition of their actions, without ever being healed of their disease (of anxiety).

ahantaviSacUrNena yeSAM kAyo na mAritaH |

kurvanto'pi haranto'pi naca te nirviSUcikAH ||10||

ahantaviSacUrNena yeSAM kAyo na mAritaH |

kurvanto'pi haranto'pi naca te nirviSUcikAH ||10||

ahanta-viSa-cUrNena yeSAm_kAyo na mAritaH |

kurvanto_api haranto_api na.ca te nirviSUcikAH ||10||

ahanta-viSa-cUrNena yeSAm_kAyo na mAritaH | kurvanto_api haranto_api na.ca te nirviSUcikAH ||10||

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न क्वचिद्राजते कायो ममतामेध्यदूषितः ।

प्राज्ञोऽप्यतिबहुज्ञोऽपि दुःशील इव मानवः ॥११॥

na kvacid_rAjate kAyo_mamatA-medhya-dUSitaH |

prAjJo_api_ati-bahu-jJo_api duH.zIla_iva mAnavaH ||

na kvacid rAjate kAyaH – ## Not anyhow does the body appear ##

mamatA-medhya-dUSitaH – ## "my"ness-unpolluted-corrupt – uncorrupted by the evil of "my"ness ##

prAjJaH api – ## though a Prâjna Sage ##

ati-bahu-jJo 'pi – ## though super-intelligent ##

duHzIla iva mAnavaH – ## he is like a human of bad behavior. -11- ##

**sv.11 He who is polluted by the egosense, whether he is a learned scholar or one superior even to that, he indeed is a wicked man.

**vlm.11. No person is graceful whose mind is tinged with his selfishness, as no man however learned and wise is held in honour, whose conduct is blemished with unpoliteness and misbehaviours.

na kvacidrAjate kAyo mamatAmedhyadUSitaH |

prAjJo'pyatibahujJo'pi duHzIla iva mAnavaH ||11||

न क्वचिद्राजते कायो ममतामेध्यदूषितः ।

प्राज्ञोऽप्यतिबहुज्ञोऽपि दुःशील इव मानवः ॥११॥

na kvacid_rAjate kAyo_mamatA-medhya-dUSitaH |

prAjJo_api_ati-bahu-jJo_api duH.zIla_iva mAnavaH ||

na kvacid_rAjate kAyo_mamatA-medhya-dUSitaH | prAjJo_api_ati-bahu-jJo_api duH.zIla_iva mAnavaH ||

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nirmamo nirahaMkAraH samaduHkhasukhaH kSamI |

yaH sa kAryamakAryaM vA kurvannapi na lipyate ||12||

nir.mamo_nir.ahaMkAraH sama=duHkha-sukhaH kSamI |

yaH sa kAryam_a.kAryam_vA kurvan-n_api na lipyate ||12||

nir-mamaH – Without "mine" -

nir-ahaMkAraH – without ego-nature -

sama-duHkha-sukhaH – for whom pleasure and sorrow are the same -

kSamI – patient -

yaH sa kAryam akAryaM vA kurvan-n api – even one who does what-should-be-done or even what-should-not -

na lipyate – is not entangled/attached - compare BG.5.7. -

**sv.12 On the other hand, he who is free from the egosense and from the sense of possession and who is equanimous in pleasure and pain, he is not bound whether he does what is approved or what is forbidden.

**vlm.12. He who is devoid of his selfishness and egotism, and is alike patient both in prosperity and adversity, is neither affected nor dejected, whether he does his business or not.

nirmamo nirahaMkAraH samaduHkhasukhaH kSamI |

yaH sa kAryamakAryaM vA kurvannapi na lipyate ||12||

nirmamo nirahaMkAraH samaduHkhasukhaH kSamI |

yaH sa kAryamakAryaM vA kurvannapi na lipyate ||12||

nir.mamo_nir.ahaMkAraH sama=duHkha-sukhaH kSamI |

yaH sa kAryam_a.kAryam_vA kurvan-n_api na lipyate ||12||

nir.mamo_nir.ahaMkAraH sama=duHkha-sukhaH kSamI | yaH sa kAryam_a.kAryam_vA kurvan-n_api na lipyate ||12||

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इदं च ते पाण्डुसुत स्वकर्म क्षात्रमुत्तमम् ।

अपि क्रूरमतिश्रेयः सुखायैवोदयाय च ॥१३॥

इदं च ते पाण्डु-सुत_स्व.कर्म क्षात्रम्_उत्तमम् ।

अपि क्रूरम्_अति.श्रेयः सुखाय_एव_उदयाय च ॥१३॥

idaM ca te pANDu-suta_sva.karma kSAtram_uttamam |

api krUram_ati.zreyaH sukhAya_eva_udayAya ca ||13||

इदं च ते पाण्डु-सुत – So this is for you, son of Pandu, स्व-कर्म क्षात्रम् उत्तमम् – the own-karma duty of a Kshatriya warrior अपि क्रूरम् अति- श्रेयः – though cruel yet super-auspicious सुखाय एव उदयाय च – and indeed for the rising of pleasure. -13-

**sv.13 Hence, O Arjuna, your duty now as a warrior, though it involves violence, is proper and noble.

**vlm.13. Know this, O son of Pandu as the best field for your martial action; which is worthy of your great good, glory and ultimate happiness. (War in a just cause is attended with glory).

So, son of Pandu,

for you this is the proper field of duty for a warrior's karma.

It is cruel,

yet it is most auspicious,

and even the wellspring of pleasure.

-13-

y6053.014

अपि कुत्सितमप्यन्यदप्यधर्ममक्रमम् ।

श्रेष्टं ते स्वं यथा कर्म तथेहामृतवान्भव ॥१४॥

अपि कुत्सितम्_अपि_अन्यत्_अपि_अधर्मम्_अक्रमम् ।

श्रेष्टम्_ते स्वम्_यथा कर्म तथा_इह_अमृतवान्_भव ॥१४॥

api kutsitam_api_anyat_api_adharmam_akramam |

zreSTam_te svam_yathA karma tathA_iha_amRtavAn_bhava ||14||

अपि कुत्सितम् Although despised अपि अन्यद् although unusual अपि अधर्मम् although undharmic अक्रमम् disorderly श्रेष्टम्_ते it is best for you यथा स्वं कर्म according to your own karma तथा इह भव अमृतवान् thus here become immortal. -14-

**sv.14 The performance of action appropriate to you — even if it is despicable and unrighteous — is the best. By its due performance become immortal here.

Despicable it may seem, unsuitable, an unDharmic mess!

But it's your Karmic duty, and it brings you immortality.

-14-

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मूर्खस्यापि स्वकर्मैव श्रेयसे किमु सन्मतेः।

मतिर्गलदहंकारा पतितापि न लिप्यते ॥१५॥

mUrkhasyApi svakarmaiva zreyase kimu sanmateH|

matir galad ahaMkArA patitApi na lipyate ||15||

अपि स्व-कर्म – For/if his own karma एव मूर्खस्य – even of a fool

श्रेयसे – [leads] to glory, किम्-उ सन्-मतेः – what indeed of the right-minded?

मतिः – थे मिन्द् – Mati, the functional Manas

गलद् – अहंकारा – its Ahamkara Egoity drained-away

पतिता अपि – though fallen न लिप्यते – it is not stained. -15-

jd#>gal #vigal #vigalita ~ flowed away, drained off, dried up; melted away, dissolved; fallen down or out, slipped out of (abl.); passed away, disappeared, vanished; come forth; trickled, oozed.

jd#>lip - (cf >rip), cl. 6.1 .P. A. limpati, -te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • -alipsata ; fut. leptA, lepsyati, -te Gr • inf leptum ib. • ind. p. -lipya Br. &c.), • to smear, anoint with (instr.), stain, defile • to inflame, kindle, burn: Pass. lipyate (ep. also -ti • aor. alepi), to be smeared &c • to be attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on (loc.) • to cover • to cast blame on any one • (limpayati), to smear anything (acc.) with (instr.): Des. lilipsati, -te: Intens. leliyate, lelepti ib.

**sv.15 Even a fool's natural action is noble in his case. How much more is this valid in the case of a good man!

A fool who does his Karmic duty gets his reward;--

what then of wise folk like you?

Free your mind from Egoity:--

though you fall into the mud you will not be stained.

-15-

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योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।

निःसङ्गस्त्वं यथाप्राप्तकर्मवान्न निबध्यते ॥१६॥

योग.स्थः कुरु कर्माणि सङ्गम्_त्यक्त्वा धनंजय ।

निःसङ्गस्_त्वम्_यथा-प्राप्त=कर्मवान्_न निबध्यते ॥१६॥

yoga.sthaH kuru karmANi saGgam_tyaktvA dhanaMjaya |

niHsaGgas_tvam_yathA-prApta=karmavAn_na nibadhyate ||16||

योग-स्थः – Set in Yoga Union/practice कुरु कर्माणि – perform your karma सङ्गं त्यक्त्वा – having-forsaken attachment धनंजय – o Dhanam-Jaya Prize-Winner (Arjuna) निःसङ्गस् – unattached * त्वं यथा-प्राप्त=कर्मवान् – taking the karma as one get it न निबध्यते – one is not entangled. -16-

**sv.16 Engage yourself in action, established in the spirit of yoga and unattached to the action; thus you shall not be bound.

**vlm.16. Do your duty, O Arjuna, with your yoga or fixed attention to it, ~~and avoid all company (in order to Keep company with the object of your pursuit only).~~ If you do your works as they come to you by yourself alone, you will never ~~fail nor be foiled in any. i.e. thy object thou canst never gain, unless from all others you refrain~~.

yogasthaH kuru karmANi saGgaM tyaktvA dhanaMjaya |

niHsaGgastvaM yathAprAptakarmavAnna nibadhyate ||16||

Fixed in your yogic Union, work without attachment.

O Dhanam-Jaya, Prize-Winner Arjuna the Straight,

taking your karma as it comes,

you don't get entangled.

-16-

yogasthaH kuru karmANi saGgaM tyaktvA dhanaMjaya |

niHsaGgastvaM yathAprAptakarmavAnna nibadhyate ||16||

योग.स्थः कुरु कर्माणि सङ्गम्_त्यक्त्वा धनंजय । निःसङ्गस्_त्वम्_यथा-प्राप्त=कर्मवान्_न निबध्यते ॥१६॥

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शान्तब्रह्मवपुर्भूत्वा कर्म ब्रह्ममयं कुरु ।

ब्रह्मार्पणसमाचारो ब्रह्मैव भवसि क्षणात् ॥१७॥

शान्त-ब्रह्म-वपुर्_भूत्वा कर्म ब्रह्म-मयम्_कुरु ।

ब्रह्म-अर्पण-समाचारो ब्रह्म_एव भवसि क्षणात् ॥१७॥

zAnta-brahma-vapur_bhUtvA karma brahma-mayam_kuru |

brahma-arpaNa-samAcAro brahma_eva bhavasi kSaNAt ||17||

शान्त-ब्रह्म-वपुस् भूत्वा – Having-become a body at peace in the Brahman Immensity कर्म ब्रह्म-मयं कुरु – make your karma a construct of the Brahman ब्रह्म-अर्पण-समाचारः – practicing worship of the Brahman ब्रह्म एव भवसि क्षणात् – you at-once become the Brahman. -17-

**sv.17 Be at peace, even as Brahman is peace. And make your action of the nature of Brahman.

**vlm.17. Be as quiet as the person of Brahma, and do your works as quietly as brahmA does leave his result (whether good or bad) to Brahma, (because you can have no command over the consequence), and by doing so, assimilate thyself into the nature of Brahma, (who is all in all).

zAntabrahmavapurbhUtvA karma brahmamayaM kuru |

brahmArpaNasamAcAro brahmaiva bhavasi kSaNAt ||17||

zAntabrahmavapurbhUtvA karma brahmamayaM kuru |

brahmArpaNasamAcAro brahmaiva bhavasi kSaNAt ||17||

शान्त-ब्रह्म-वपुर्_भूत्वा कर्म ब्रह्म-मयम्_कुरु । ब्रह्म-अर्पण-समाचारो ब्रह्म_एव भवसि क्षणात् ॥१७॥

Having become a body in the massive peace of the Brahman,

make of your karma a construct of the Brahman,

your worship of the Brahman:

so become Brahman!

-17-

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IzvarArpitasarvArtha IzvarAtmA nirAmayaH |

IzvaraH sarvabhUtAtmA bhava bhUSitabhUtalaH ||18||

Izvara-arpita=sarva.artha Izvara-AtmA nirAmayaH |

IzvaraH sarva-bhUtAtmA bhava bhUSita-bhUtalaH ||18||

Izvara-arpita+sarva-arthaH – Having offered all your interests to Lord Ishwara --

Izvara-AtmA – as the Ishvara-Self --

nirAmayaH – untainted/unmeasured -

IzvaraH sarva-bhUta+AtmA – Ishvara the Self of all beings, --

bhava – become --

bhUSita+bhU-talaH – the ornament of Earth.

**sv.18 Thus doing everything as an offering unto Brahman, you will instantly become Brahman. The Lord dwells in all. By performing all your actions as an offering unto him, shine as the Lord adored by all.

IzvarArpitasarvArtha IzvarAtmA nirAmayaH |

IzvaraH sarvabhUtAtmA bhava bhUSitabhUtalaH ||18||

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संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः ।

संन्यासयोगयुक्तात्मा कुर्वन्मुक्तमतिर्भव ॥१९॥

saMnyastasarvasaMkalpaH samaH zAntamanA muniH |

saMnyAsayogayuktAtmA kurvan mukta-matir bhava ||

saMnyasta+sarva-saMkalpaH – ## Forsaking every concept/motivation ##

samaH zAntamanas muniH – ## an equal peaceful-Minded Muni ##

saMnyAsa-yoga+yukta+AtmA kurvan – ## taking yourself to Sannyâsa Yoga ##

mukta-matiH bhava – ## be Free-minded. -19- ##

**vlm.19. If you can lay down all your desires, and become as even and cool mind as a muni-monk; if you can join your soul to the yoga of sánnyasa or contemplative coldness, you can do all your actions with a mind unattached to any.

**sv.19-23 Become a true sanyasi (renunciate) by firmly abandoning all thoughts and notions; thus you shall liberate your consciousness. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or Brahman. Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that Brahman alone is all, including the world and the 'I', is known as 'offering everything to Brahman' (Brahmarpanam).

saMnyastasarvasaMkalpaH samaH zAntamanA muniH |

saMnyAsayogayuktAtmA kurvanmuktamatirbhava ||19||

संन्यस्त+सर्व-संकल्पः – Forsaking every concept/motivation

समः शान्तमनस् मुनिः – an equal peaceful-Minded Muni

संन्यास-योग+युक्त+आत्मा कुर्वन् – taking yourself to Sannyâsa Yoga

मुक्त-मतिः भव – be Free-minded. -19-

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**arjuna uvAca |

saGgatyAgasya bhagavAMstathA brahmArpaNasya ca |

IzvarArpaNarUpasya saMnyAsasya ca sarvazaH ||20||

**arjuna uvAca |

saGga-tyAgasya bhagavAMs_tathA brahma-arpaNasya ca |

Izvara-arpaNa-rUpasya saMnyAsasya ca sarvazaH ||20||

arjuna uvAca ## x ## ARJUNA:

saGga-tyAgasya bhagavAMs ## x ## Lord, about this attachment-forsaking -

tathA brahma-arpaNasya ca ## x ## as well as about that Brahman-Worship -

Izvara-arpaNa-rUpasya ## x ## of Ishvara-worship=form -

saMnyAsasya ca ## x ## and Sannyasa -

sarvazaH ## x ## all of these ... -

**arjuna uvAca |

saGgatyAgasya bhagavAMstathA brahmArpaNasya ca |

IzvarArpaNarUpasya saMnyAsasya ca sarvazaH ||20||

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तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो ।

क्रमेण कथयैतन्मे महामोहनिवृत्तये ॥२१॥

तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो ।

क्रमेण कथय_एतत्_मे महा.मोह-निवृत्तये ॥२१॥

tathA jJAnasya yogasya vibhAgaH kIdRzaH prabho |

krameNa kathaya_etat_me mahA.moha-nivRttaye ||21||

jd#>bhaj #vibhaj #vibhAga‑H – vi-bhAga outspread-portion - distribution, e.g. inheritance; division (#vibhAgena - separately); distinction, difference, tathA jJAnasya yogasya vibhAgaH kIdRzaH prabho | krameNa kathaya etan me mahA-moha=nivRttaye ||y6053.021; ** logical difference, disjunction (opp. to saM-yoga सं-योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68. • #yogavibhAga – m. the disuniting or separation of that which is usually combined , the separation of one grammatical rule into two , making two rules of what might be stated as one Pa1n2. Sch.

tathA jJAnasya yogasya vibhAgaH kIdRzaH prabho |

krameNa kathayaitanme mahAmohanivRttaye ||21||

तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो । क्रमेण कथय_एतत्_मे महा.मोह-निवृत्तये ॥२१॥

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**भगवानुवाच ।

सर्वसंकल्पसंशान्तौ प्रशान्तघनवासनम् ।

न किंचिद्भावनाकारं यत्तद् ब्रह्म परं विदुः ॥२२॥

**भगवान्_उवाच ।

सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् ।

न किंचित्_भावना-आकारम्_यत्_तत्_ब्रह्म परम्_विदुः ॥२२॥

**bhagavAn_uvAca |

sarva.saMkalpa-saMzAntau prazAnta=ghana-vAsanam |

na kiMcit_bhAvanA-AkAram_yat_tat_brahma param_viduH ||22||

**भगवान्_उवाच The LORD:

तत्_ब्रह्म परम्_विदुः they call "The perfect *brahman Immensity". -22-

**vlm.22. The Lord replied.—The learned know that as the true form of Brahma, of which we can form no idea or conception, but which may be known after the restraining of our imagination, and the passification of our desires.

**sv.19-23 ... The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or Brahman.

**bhagavAnuvAca |

sarvasaMkalpasaMzAntau prazAntaghanavAsanam |

na kiMcidbhAvanAkAraM yattad brahma paraM viduH ||22||

**भगवान्_उवाच । सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् । न किंचित्_भावना-आकारम्_यत्_तत्_ब्रह्म परम्_विदुः ॥२२॥

The LORD:

तत्_ब्रह्म परम्_विदुः they call "The perfect *brahman Immensity". -22-

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तदुद्योगं विदुर्ज्ञानं योगं च कृतबुद्धयः ।

ब्रह्म सर्वं जगदिदं चेति ब्रह्मार्पणं विदुः ॥२३॥

तद्_उद्योगम्_विदुः_ज्ञानम्_योगम्_च कृत बुद्धयः ।

ब्रह्म सर्वम्_जगत्_इदम्_च इति ब्रह्म-अर्पणम्_विदुः ॥२३॥

tad_udyogam_viduH_jJAnam_yogam_ca kRta‑buddhayaH |

brahma sarvam_jagat_idam_ca_iti brahma-arpaNam_viduH ||23||

जगत्_इदम्_च and it is this world", इति ब्रह्म-अर्पणम् विदुः – this they know-as Brahman-Worship. -23-

**sv.19-23 . Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that Brahman alone is all, including the world and the 'I', is known as 'offering everything to Brahman' (Brahmarpanam).

tadudyogaM vidurjJAnaM yogaM ca kRtabuddhayaH |

brahma sarvaM jagadidaM ceti brahmArpaNaM viduH ||23||

तद्_उद्योगम्_विदुः_ज्ञानम्_योगम्_च कृत बुद्धयः । ब्रह्म सर्वम्_जगत्_इदम्_च इति ब्रह्म-अर्पणम्_विदुः ॥२३॥

जगत्_इदम्_च and it is this world", इति ब्रह्म-अर्पणम् विदुः – this they know-as Brahman-Worship. -23-

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अन्तःशून्यं बहिःशून्यं पाषाणहृदयोपमम् ।

शान्तमाकाशकोशाच्छं न दृश्यं न दृशः परम् ॥२४॥

अन्तः-शून्यम्_बहिः-शून्यम्_पाषाण-हृदय-उपमम् ।

शान्तम् आकाश-कोशाच्छं न दृश्यं न दृशः परम् ॥२४॥

antaH-zUnyam_bahiH-zUnyam_pASANa-hRdaya-upamam |

zAntam AkAza-koza-accham na dRzyam na dRzaH param ||24||

अन्तः.शून्यं बहिः.शून्यम् Inward.empty, outward.empty, पाषाण.हृदय-उपमम् stone.Heart-like, शान्तम् at peace, आकाश-कोश-अच्छम् Space-body-crystal न दृश्यम् not a percept न दृशः परम् nor other than the perceiver. -24-

**vlm.24. As a stone statue is all hollow both in its inside and outside, so is brahmA as empty, tranquil and transparent as the sky, which is neither to be seen by us nor is it beyond our sight.

**sv.24-26 Brahman is empty within and empty without (undifferentiated and homogeneous). It is not an object of observation, nor is it different from the observer. The world-appearance arises in it as an infinitesimal part of it. Because the 'world' is in fact only an appearance, it is in reality emptiness, void and unreal. Mysteriously, there arises in all this a feeling 'I' which is infinitesimal compared even to the world-appearance! The infinite is undivided by any of this, yet it appears to be divided on account of this 'I'-feeling.

antaHzUnyaM bahiHzUnyaM pASANahRdayopamam |

zAntamAkAzakozAcchaM na dRzyaM na dRzaH param ||24||

अन्तः-शून्यम्_बहिः-शून्यम्_पाषाण-हृदय-उपमम् । शान्तम् आकाश-कोशाच्छं न दृश्यं न दृशः परम् ॥२४॥

Empty within, empty without,

a heart at peace, still as a stone,

it is not something seen,

it is not different from the seer.

-24-

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तत ईषद्यदुत्थानमीषदन्यतयोदितम् ।

स जगत्प्रतिभासोऽयमाकाशमिव शून्यता ॥२५॥

ततः_ईषद्_यद्_उत्थानम्_ईषद्_अन्यतया_उदितम् ।

स जगत्-प्रतिभासो_अयम्_आकाशम्_इव शून्यता ॥२५॥

tataH_ISad_yad_utthAnam_ISad_anyatayA_uditam |

sa jagat-pratibhAso_ayam_AkAzam_iva zUnyatA ||

**vlm.25. It then bulges out a little from itself, and appears as something, other than what it is. It is this reflection of the universe, but all as empty as this inane vacuity.

tata ISadyadutthAnamISadanyatayoditam |

sa jagatpratibhAso'yamAkAzamiva zUnyatA ||25||

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भावोऽहमिति कोऽप्येष प्रत्येकमुदितश्चितेः ।

कोटिकोट्यंशकलितः क इवैनं प्रतिग्रहः ॥२६॥

भावो_ऽहम्_इति को_ऽप्य्_एष प्रत्येकम्_उदितश्_चितेः ।

कोटि-कोट्य्ँअंश=कलितः क इव एनं प्रतिग्रहः ॥२६॥

bhAvo_aham_iti ko_'py_eSa pratyekam_uditaz_citeH |

koTi-koTy~aMza=kalitaH ka iva enaM pratigrahaH ||26||

भावः_"अहम्" – The feeling "I" इति को_ऽप्य्_एष – just what is it? – not the assonance with «koTi-ko» below प्रत्येकम्_उदितश्_चितेः – One-by-one arisen out of Chit-Consciousness

कोटि~कोटि-अंश=कलितः – thousand~thousand-bits=divided क इव एनं प्रतिग्रहः – what kind of "who" is this gift/outreach? -26-

jd#> * #prati #pratyeka ~ each single one; the Buddha of the Theravâda School. • pratyekam, ind. - n. (ibc. or अम् ind.) one by one , one at a time , singly , for every single one, Mn.&c

jd#>grah #pratigrah #pratigraha – a presentation, like a gift to a Brâhmana; outreach.

**vlm.26. What is again this idea of your egoism, when every thing is evolved out of the Supreme Intellect, of what account is the personality of any body, which is but an infinitesimal part of the universal soul.

**sv.24-26 ... Mysteriously, there arises in all this a feeling 'I' which is infinitesimal compared even to the world-appearance! The infinite is undivided by any of this, yet it appears to be divided on account of this 'I'-feeling.

The feeling "I"--just what is it?

One-by-one arisen out of

Chit-Consciousness divided in

a thousand~thousand-bits: what sort

of "who" is this manifold "I"?

-26-

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apRthagbhUta evaiSa pRthagbhUta iva sthitaH |

pRthaktvaM hi na paryanto nAhamityavagacchati ||27||

a=pRthag-bhUta eva_eSaH pRthak.bhUta iva sthitaH |

pRthaktvam_hi na paryanta_na_aham_iti_avagacchati ||27||

a=pRthag-bhUtaH eva ## Though it is not a separate being, ##

eSaH_pRthak.bhUtaH_iva sthitaH ## it is set as-if it were a separate being ##

pRthaktvam_hi na paryanta_na_aham_iti_avagacchati ## x -27- ##

jd>#ant – to bind —>#anta —>#paryanta-H - circuit, circumference (the ends of the many diameter-lines); edge, border; #-paryanta (end-comp) "bounded by", "extending as far as"; or "adjoining, neighbouring";#paryantam -ind.- entirely, altogether; (end-comp) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante -ind.- at the end, *** at all ends; -adj.- coming to an end with, being a match for; extending in all directions.

**vlm.27. The Egoism of the individual soul, is not apart from the universal spirit, although it seems to be separate from the same; because there is no possibility of exclusion or separation of anything from the Omnipresent and all comprehensive soul of God, and therefore a distinct egoism is a nullity.

**sv.27-29 Even as the 'I' is non-different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non-different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?

apRthagbhUta evaiSa pRthagbhUta iva sthitaH |

pRthaktvaM hi na paryanto nAhamityavagacchati ||27||

apRthagbhUta evaiSa pRthagbhUta iva sthitaH |

pRthaktvaM hi na paryanto nAhamityavagacchati ||27||

a=pRthag-bhUta eva_eSa pRthak.bhUta iva sthitaH |

pRthaktvam_hi na paryanta_na_aham_iti_avagacchati ||27||

a=pRthag-bhUta eva_eSa pRthak.bhUta iva sthitaH | pRthaktvam_hi na paryanta_na_aham_iti_avagacchati ||27||

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yathehAhaM tathehAsti ghaTAdikApi markaTaH |

svamIhaivaM tathAmbhodhiH kimahaMtAM prati grahaH ||28||

yathA_iha_aham_tathA_iha_asti ghaTa.AdikA_api markaTaH |

svam_IhA_evam_tathA_ambhodhiH kim_ahaMtAm_prati grahaH ||28||

yathA_ÎhÂ_aham ## x ##

tathA_ÎhÂ_asti ghaTa.AdikA_api markaTaH ## x ##

svam_IhA_evam ## x ##

tathA_ambhodhiH kim_ahaMtAm_prati grahaH ## x -28- ##

pratigraha

graha prati ahaMtAM

yathehAhaM tathehAsti ghaTAdikApi markaTaH |

svamIhaivaM tathAmbhodhiH kimahaMtAM prati grahaH ||28||

yathehAhaM tathehAsti ghaTAdikApi markaTaH |

svamIhaivaM tathAmbhodhiH kimahaMtAM prati grahaH ||28||

yathA_iha_aham_tathA_iha_asti ghaTa.AdikA_api markaTaH |

svam_IhA_evam_tathA_ambhodhiH kim_ahaMtAm_prati grahaH ||28||

yathA_iha_aham_tathA_iha_asti ghaTa.AdikA_api markaTaH | svam_IhA_evam_tathA_ambhodhiH kim_ahaMtAm_prati grahaH ||28||

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vikalpabhede sphurate saMvitsAramayAtmani |

vaicitryeNa vicitre'pi kimekatve'pi no grahaH ||29||

vikalpa-bhede sphurate saMvit.sAra-maya=Atmani |

vaicitryeNa vicitre_api kim_ekatve_api nô grahaH ||29||

vikalpa-bhede ## x ##

sphurate ## x ##

saMvit.sAra-maya=Atmani ## x ##

vaicitryeNa ## x ##

vicitre_api ## x ##

kim_ekatve_api ## x ##

na.u_/_naH grahaH ## x -29- ##

**vlm.29. Things appearing as different to the conscious soul, are to be considered as the various imageries represented in the self-same soul, (like the sundry scenes shown in the soul in a dream).

vikalpabhede sphurate saMvitsAramayAtmani |

vaicitryeNa vicitre'pi kimekatve'pi no grahaH ||29||

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iti jJAtavibhAgasya buddhau tasya parikSayaH |

karmaNAM yaH phalatyAgastaM saMnyAsaM vidurbudhAH ||30||

iti jJAta-vibhAgasya buddhau tasya parikSayaH |

karmaNAm_yaH phala-tyAgastam_saMnyAsam_viduH_budhAH ||30||

iti jJAta-vibhAgasya buddhau ## x ##

tasya parikSayaH – ## x ##

karmaNAM yaH phala-tyAgas – ## one who forsakes the fruit of Karma ##

taM saMnyAsaM vidur_budhAH – ## The wise call him Sannyâsa. -30- ##

jJAta-vibhAga

**sv.30 Such an understanding, and the consequent absence of craving for the enjoyment of the fruits of one's natural activities, is known as 'renunciation' (sanyasa).

**vlm.30. So also is the knowledge of the particulars and species, lost in the idea of the general and the summum genus. Now by sannyasa or renunciation of the world is meant, the resignation of the fruition of the fruits of our actions. (The main teaching of Krishna to Arjuna in the Bhagavadgitá, tends to the renunciation of the fruits of our actions).

iti jJAtavibhAgasya buddhau tasya parikSayaH |

karmaNAM yaH phalatyAgastaM saMnyAsaM vidurbudhAH ||30||

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tyAgaH saMkalpajAlAnAmasaMsaGgaH sa kathyate |

samastakalanAjAlasyezvaratvaikabhAvanA ||31||

tyAgaH saMkalpa-jAlAnAm a-saMsaGgaH sa kathyate |

samasta-kalanA-jAlasya Izvaratva-eka-bhAvanA ||31||

**sv.31-33 Renunciation is renunciation of hopes and aspirations. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.

tyAgaH saMkalpajAlAnAmasaMsaGgaH sa kathyate |

samastakalanAjAlasyezvaratvaikabhAvanA ||31||

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galitadvaitanirbhAsametadevezvarArpaNam |

abodhavazato bhedo nAmnaivaiSAM cidAtmani ||32||

galita-dvaita-nirbhAsam_etad_eva Izvara-arpaNam |

a=bodha-vaza.tas bhedaH nAmnA_eva eSAm_cit-Atmani ||32||

galita-dvaita-nirbhAsam ## x ##

etad_eva Izvara-arpaNam ## x ##

a=bodha-vaza.tas bhedaH nAmnA_eva eSAm_cit-Atmani ## x -32- ##

**vlm.32. The want of all dualism in the belief of his self-existence as distinct from that of God, constitutes his dedication of himself to God; it is ignorance that creates the distinction, by applying various names and attributes to the one iutellectual soul.

galitadvaitanirbhAsametadevezvarArpaNam |

abodhavazato bhedo nAmnaivaiSAM cidAtmani ||32||

galitadvaitanirbhAsametadevezvarArpaNam |

abodhavazato bhedo nAmnaivaiSAM cidAtmani ||32||

galita-dvaita-nirbhAsam_etad_eva Izvara-arpaNam |

a=bodha-vaza.tas bhedaH nAmnA_eva eSAm_cit-Atmani ||32||

galita-dvaita-nirbhAsam_etad_eva Izvara-arpaNam | a=bodha-vaza.tas bhedaH nAmnA_eva eSAm_cit-Atmani ||32||

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बोधात्मा किल शब्दार्थो जगदेकं न संशयः ।

अहमाशा जगदहं स्वमहं कर्म वाप्यहम् ॥३३॥

bodha-AtmA kila zabdArtho jagad_ekaM na saMzayaH |

aham_AzA jagad_ahaM svam_ahaM karma vA_apy_aham ||

बोध-आत्मा किल शब्द-अर्थः – The meaning of the compound word "Realized-Self/soul"

जगद्_एकं न संशयः – is certainly "the World- is One/only".

अहम्_आशा जगद्_अहं – I space, I the world,

स्वम्_अहं – my~own am I

कर्म वा_अप्य्_अहम् – or even Karma am I. -33-

**vlm.33. The meaning of the word intelligent soul, is undoubtedly that is one with the universe; and that the Ego is the same with all space, and its contents of the worlds and their motions.

**sv.31-33 ... When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.

bodhAtmA kila zabdArtho jagadekaM na saMzayaH |

ahamAzA jagadahaM svamahaM karma vApyaham ||33||

The meaning of the Term

"Realized Soul"

is simply this:

"the World is One".

I space, I the world, I myself,--even Karma am I.

-33-

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kAlo'hamahamadvaitaM dvaitaM cAhamahaM jagat |

manmanA bhava madbhakto madyAjI mAM namaskuru |

mAmevaiSyasi yuktvaivamAtmAnaM matparAyaNaH ||34||

kAlo'hamahamadvaitaM dvaitaM cAhamahaM jagat |

manmanA bhava madbhakto madyAjI mAM namaskuru |

mAmevaiSyasi yuktvaivamAtmAnaM matparAyaNaH ||34||

**sv.34-35 I am hope, I am the world, I am action, I am time, I am the one and I am also the many. Hence, saturate your mind with me, be devoted to me, serve me, salute me. Thus constantly united with me, and with me as your supreme goal, you will reach me.

kAlo'hamahamadvaitaM dvaitaM cAhamahaM jagat |

manmanA bhava madbhakto madyAjI mAM namaskuru |

mAmevaiSyasi yuktvaivamAtmAnaM matparAyaNaH ||34||

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**अर्जुन उवाच ।

द्वे रूपे तव देवेश परं चापरम् एव च ।

कीदृशं तत् कदा रूपं तिष्ठाम्य् आश्रित्य सिद्धये ॥३५॥

**अर्जुन उवाच ।

द्वे रूपे तव देवेश परम्_च_अपरम्_एव च ।

कीदृशम्_तत् कदा रूपम्_तिष्ठामि_आश्रित्य सिद्धये ॥३५॥

**arjuna uvAca |

dve rUpe tava deveza param_ca_aparam_eva ca |

kIdRzam_tat kadA rUpam_tiSThAmi_Azritya siddhaye ||35||

अर्जुनः_उवाच ARJUNA: द्वे रूपे तव देव.ईश Where there are two forms of you, o godLord

परं च अपरम् एव च a higher and a lower one कीदृशं तत् which is that कदा रूपं तिष्ठामि when I settle-on a form आश्रित्य सिद्धये taking shelter for perfection/empowerment? -35-

ARJUNA:

Lord,

since you take a higher and a lower form,

which of the two forms am I to approach,

looking for refuge and empowerment?

-35-

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**श्रीभगवान् उवाच ।

सामान्यं परमं चैव द्वे रूपे विद्धि मेऽनघ ।

पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम् ॥३६॥

**bhagavAn uvAca |

sAmAnyaM paramaM ca eva dve rUpe viddhi me anagha |

pANy-Adi=yuktaM sAmAnyaM zaGkha-cakra-gadA=dharam ||

**bhagavAn uvAca – ## The LORD: ##

sAmAnyaM paramaM ca eva – ## The common and the supreme: ##

dve rUpe viddhi me anagha – ## know two forms of me, sinless one. ##

pANy-Adi=yuktaM sAmAnyaM – ## The common is endowed with hands &c., ##

zaGkha-cakra-gadA=dharam – ## bearing the Conch, Discus/Wheel, and Mace. -36- ##

**sv.36 I have two forms, O Arjuna: the ordinary and the supreme. The ordinary form is that which is endowed with hands, etc., and with the conch, the discus, the mace, etc.

**bhagavAn uvAca |

sAmAnyaM paramaM caiva dve rUpe viddhi me'nagha |

pANyAdiyuktaM sAmAnyaM zaGkhacakragadAdharam ||36||

**श्री-भगवान् उवाच – The LORD:

सामान्यं परमं च एव – The common and the supreme:

द्वे रूपे विद्धि मे अनघ – know two forms of me, sinless one.

पाण्य्-आदि=युक्तं सामान्यं – The common is endowed with hands &c.,

शङ्ख-चक्र-गदा=धरम् – bearing the Conch, Discus/Wheel, and Mace. -36-

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paraM rUpamanAdyantamyanmamaikamanAmayam |

brahmAtmaparamAtmAdisabdenaitadudIryate ||37||

paraM rUpam anAdyantam yan mamaikamanAmayam |

brahmAtma-paramAtmAdi-sabdenaitad udIryate ||37||

**vlm.37. The other is the esoteric or spiritual form, which undefined and without its beginning and end; and is usually expressed by the term Brahma-great.

**sv.37-40 The supreme form is without beginning and without end, one without a second. It is known variously as Brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.

paraM rUpamanAdyantamyanmamaikamanAmayam |

brahmAtmaparamAtmAdisabdenaitadudIryate ||37||

```y6053.038

yAvadapratibuddhastvamanAtmajJatayA sthitaH |

saMviccaturbhujAkAradevapUjAparo bhava ||38||

yAvad_a.pratibuddhas_tvam_an-Atma.jJatayA sthitaH |

saMvit-catur.bhuja-AkAra-deva.pUjÂparo bhava ||38||

yAvad_a.pratibuddhaH_tvam ## x ##

an-Atma.jJatayA sthitaH ## x ##

saMvit-catur.bhuja-AkAra-deva.pUjÂparaH bhava ## x -38- ##

pratibuddha

pratijJA

yAvadapratibuddhastvamanAtmajJatayA sthitaH |

saMviccaturbhujAkAradevapUjAparo bhava ||38||

yAvadapratibuddhastvamanAtmajJatayA sthitaH |

saMviccaturbhujAkAradevapUjAparo bhava ||38||

yAvad_a.pratibuddhas_tvam_an-Atma.jJatayA sthitaH |

saMvit-catur.bhuja-AkAra-deva.pUjÂparo bhava ||38||

yAvad_a.pratibuddhas_tvam_an-Atma.jJatayA sthitaH | saMvit-catur.bhuja-AkAra-deva.pUjÂparo bhava ||38||

```y6053.039

tatkramAtsaMprabuddhastvaM tato jJAsyati tatparam |

mamarUpamanAdyantaM yena bhUyo na jAyate ||39||

tat.kramAt_saMprabuddhas_tvam_tato jJAsyati tat.param |

mama.rUpam_anAdyantam_yena bhUyo_na jAyate ||39||

tat.kramAt ## In that way, ##

saMprabuddhaH ## fully awake, ##

tvam_tatas jJAsyati ## thus you will know ##

tat.param ## That perfection ##

mama.rUpam_an.Adyantam ## as an unbounded "my-form" ##

yena bhUyas_na jAyate ## with whom moreover there is no being-born. -39- ##

***tag saMprabuddha

saMprajJA

**vlm.39. By this means you will be awakened to light, by your knowledge of the supreme; and when you come to comprehend the Infinite in yourself, you shall have no more to be born in any mortal form.

tatkramAtsaMprabuddhastvaM tato jJAsyati tatparam |

mamarUpamanAdyantaM yena bhUyo na jAyate ||39||

tat.kramAt ## In that way, ##

saMprabuddhaH ## fully awake, ##

tvam_tatas jJAsyati ## thus you will know ##

tat.param ## That perfection ##

mama.rUpam_an.Adyantam ## as an unbounded "my-form" ##

yena bhUyas_na jAyate ## with whom moreover there is no being-born. -39- ##

```y6053.040

yadi vA vedyavijJAto bhAvastadarimardana |

tanmamAtmAnamAtmAnamAtmanazcAzu saMzraya ||40||

yadi vA vedya-vijJAto bhAvas_tat,_ari.mardana |

tan_mama_AtmAnam_AtmAnam_Atmanaz_ca_Azu saMzraya ||40||

yadi vA vedya-vijJAtaH bhAvaH_tat ## Or if that is the state of understanding what is to.be-known, ##

ari.mardana ## o Foe.Slayer, ##

tan_mama_AtmAnam ## that is my soul, ##

AtmAnam_Atmanaz_ca ## and self of the Self, ##

Azu saMzraya ## x -40- ##

**vlm.40. When you are acquainted with the knowledge of the knowable soul, then will your soul find its refuge in eternal soul of Hari, who absorbs all souls in him.

yadi vA vedyavijJAto bhAvastadarimardana |

tanmamAtmAnamAtmAnamAtmanazcAzu saMzraya ||40||

yadi vA vedyavijJAto bhAvastadarimardana |

tanmamAtmAnamAtmAnamAtmanazcAzu saMzraya ||40||

yadi vA vedya-vijJAto bhAvas_tat,_ari.mardana |

tan_mama_AtmAnam_AtmAnam_Atmanaz_ca_Azu saMzraya ||40||

yadi vA vedya-vijJAto bhAvas_tat,_ari.mardana | tan_mama_AtmAnam_AtmAnam_Atmanaz_ca_Azu saMzraya ||40||

```y6053.041

इदं चाहमिदं चाहमिति यत्प्रवदाम्यहम् ।

तदेतदात्मतत्त्वं तु तुभ्यं ह्युपदिशाम्यहम् ॥४१॥

idaM cAham idaM cAham iti yat_pravadAmy_aham |

tad_etad_Atma-tattvaM tu tubhyaM hy_upadizAmy_aham ||

idaM ca aham idaM ca aham – ## And "This am I" and "This am I" ##

iti yat_pravadAmi_aham – ## as which I proclaim myself ##

tad_etad_Atma-tattvaM tu – ## yet that, this Self-Thatness ##

tubhyaM hy_upadizAmi_aham – ## I am only giving in instruction for you. -41- ##

**vlm.41. When I tell you that this is I and I am that, mind that I mean to say that, this and that is the Ego of the supreme soul, which I assume to myself for your instruction.

**sv.41-44 I consider that you have been awakened by my instructions....

idaM cAhamidaM cAhamiti yatpravadAmyaham |

tadetadAtmatattvaM tu tubhyaM hyupadizAmyaham ||41||

इदं च अहम् इदं च अहम् – And "This am I" and "This am I"

इति यत्_प्रवदामि_अहम् – as which I proclaim myself

तद्_एतद्_आत्म-तत्त्वं तु – yet that, this Self-Thatness

तुभ्यं ह्य्_उपदिशामि_अहम् – I am only giving in instruction for you. -41-

```y6053.042

manye sAdhuvibuddho'si pade vizrAntavAnasi |

saMkalpairavamukto'si satyaikAtmamayo bhava ||42||

manye sAdhu-vibuddho_asi pade vizrAntavAn_asi |

saMkalpair_avamukto_asi satya-eka=Atma.mayo bhava ||42||

manye sAdhu-vibuddhaH_asi ## x ##

pade ## x ##

vizrAntavAn_asi ## you are reposed, ##

saMkalpaiH avamuktaH asi ## x ##

satya-eka=Atma.mayaH bhava ## be made with a soul that is one with what-is-So. -42- ##

sAdhu-vibuddha

avamukta

**sv.41-44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again though he may continue to perform his natural actions here.

manye sAdhuvibuddho'si pade vizrAntavAnasi |

saMkalpairavamukto'si satyaikAtmamayo bhava ||42||

manye sAdhuvibuddho'si pade vizrAntavAnasi |

saMkalpairavamukto'si satyaikAtmamayo bhava ||42||

manye sAdhu-vibuddho_asi pade vizrAntavAn_asi |

saMkalpair_avamukto_asi satya-eka=Atma.mayo bhava ||42||

manye sAdhu-vibuddho_asi pade vizrAntavAn_asi | saMkalpair_avamukto_asi satya-eka=Atma.mayo bhava ||42||

`y6053.043

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।

पश्य त्वं योगयुक्तात्मा सर्वत्र समदर्शनः ॥४३॥

सर्व.भूत-स्थम्_आत्मानं सर्व.भूतानि च_आत्मनि ।

पश्य त्वम्_योग-युक्त=आत्मा सर्वत्र सम.दर्शनः ॥४३॥

sarva.bhUta-stham_AtmAnaM sarva.bhUtAni ca_Atmani |

pazya tvam_yoga-yukta=AtmA sarvatra sama.darzanaH ||43||

**vlm.43. View in yourself the soul of all beings and those beings themselves; think your ownself for soul as the microsm of the great universe, and tolerant and broad sighted in your practice of Yoga. (The word Sama darsi, here rendered broad sighted, means one who sees every in one and same light; whence it is synonymous with universal benevolence and fellow feeling).

sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani |

pazya tvaM yogayuktAtmA sarvatra samadarzanaH ||43||

सर्व.भूत-स्थम्_आत्मानं सर्व.भूतानि च_आत्मनि । पश्य त्वम्_योग-युक्त=आत्मा सर्वत्र सम.दर्शनः ॥४३॥

`y6053.044

सर्वभूतस्थमात्मानं भजत्येकत्वमात्मनः ।

सर्वथा वर्तमनोऽपि न स भूयोऽभिजायते ॥४४॥

सर्व.भूत-स्थम्_आत्मानम्_भजति_एकत्वम्_आत्मनः ।

सर्वथा वर्तमनो_अपि न स भूयो_अभिजायते ॥४४॥

sarva.bhUta-stham_AtmAnam_bhajati_ekatvam_AtmanaH |

sarvathA vartamano_api na sa bhUyo_abhijAyate ||44||

**vlm.44. He who worships the Universal soul that resides in all beings, as the one self-same and undivided spirit; is released from the doom of repeated births, wheather he leads a secular or holy life in this world.

sarvabhUtasthamAtmAnaM bhajatyekatvamAtmanaH |

sarvathA vartamano'pi na sa bhUyo'bhijAyate ||44||

सर्व.भूत-स्थम्_आत्मानम्_भजति_एकत्वम्_आत्मनः । सर्वथा वर्तमनो_अपि न स भूयो_अभिजायते ॥४४॥

```y6053.045

ekatvaM sarvazabdArtha ekazabdArtha AtmanaH |

AtmApi ca na sannAsadgato yasyAzu tasya tat ||45||

ekatvam_sarva.zabdArtha eka.zabdArtha AtmanaH |

AtmA_api ca na san_na_asad.gato yasya_Azu tasya tat ||45||

ekatvam_sarva.zabdArtha eka.zabdArtha AtmanaH | AtmA_api ca ## x ##

na sat_na_asat.gataH ## x ##

yasya_Azu tasya tat ## x -45- ##

**sv.45 The concept of unity is used to cancel the concept of the many; the concept of self (infinite consciousness) is used to cancel the conceptualisation of unity.

ekatvaM sarvazabdArtha ekazabdArtha AtmanaH |

AtmApi ca na sannAsadgato yasyAzu tasya tat ||45||

ekatvaM sarvazabdArtha ekazabdArtha AtmanaH |

AtmApi ca na sannAsadgato yasyAzu tasya tat ||45||

ekatvam_sarva.zabdArtha eka.zabdArtha AtmanaH |

AtmA_api ca na san_na_asad.gato yasya_Azu tasya tat ||45||

ekatvam_sarva.zabdArtha eka.zabdArtha AtmanaH | AtmA_api ca na san_na_asad.gato yasya_Azu tasya tat ||45||

`y6053.046

त्रैलोक्यचेतसामन्तरालोको यः प्रकाशजः ।

अनुभूतिमुपारूढः सोऽहमात्मेति निश्चयः ॥४६॥

त्रैलोक्य-चेतसाम्_अन्तर्_आलोको यः प्रकाश.जः ।

अनुभूतिम्_उपारूढः सो_अहम्_आत्मा_इति निश्चयः ॥४६॥

trailokya-cetasAm_antar_Aloko_yaH prakAza.jaH |

anubhUtim_upArUDhaH "so_aham_AtmA"_iti nizcayaH ||46||

jd>#ruh —> #Aruh —> #upAruh —>#upArUDha -mfn.- mounted , ascended ; one who has arrived , approached _R.&c.

**sv.46 The self can neither be conceived of as existence or non-existence, it is what it is.

**vlm.46. He who shines as light within the minds of all persons, and dwells in the inwards consciousness or percipience of every being, is no other than the very soul that dwells within myself also.

trailokyacetasAmantarAloko yaH prakAzajaH |

anubhUtimupArUDhaH so'hamAtmeti nizcayaH ||46||

त्रैलोक्य-चेतसाम्_अन्तर्_आलोको यः प्रकाश.जः । अनुभूतिम्_उपारूढः सो_अहम्_आत्मा_इति निश्चयः ॥४६॥

````y6053.047

trailokyapayasAmantartu rasAnubhavaH sthitaH |

gavyAnAmabdhijAnAM ca so'yamAtmeti bhArata ||47||

trailokya-payasAm_antar_tu rasa-anubhavaH sthitaH |

gavyAnAm_abdhijAnAM ca so_'yam_Atma iti bhArata ||

trailokya-payasAm_antar_tu – ## But within the waters of the three worlds ##

rasa-anubhavaH sthitaH – ## is situate the experience of taste/flavor ##

gavyAnAm_abdhijAnAM ca so_'yam_Atma iti bhArata – ## x -47- ##

**sv.47 The inner light that shines as pure experiencing in all beings, that alone is the self which is indicated by the word 'I': this is for certain.

trailokyapayasAmantartu rasAnubhavaH sthitaH |

gavyAnAmabdhijAnAM ca so'yamAtmeti bhArata ||47||

````y6053.048

antaH sarvazarIrANAM yaH sUkSmo'nubhavaH sthitaH |

mukto'nubhavanIyena so'yam AtmAsti sarvagaH ||48||

antaH sarvazarIrANAM yaH sUkSmo'nubhavaH sthitaH |

mukto'nubhavanIyena so'yam AtmAsti sarvagaH ||48||

**sv.48 The pure experience of taste that exists in all substances in the world is the self. The faculty of experiencing that exists in all creatures, that is the omnipresent self.

antaH sarvazarIrANAM yaH sUkSmo'nubhavaH sthitaH |

mukto'nubhavanIyena so'yam AtmAsti sarvagaH ||48||

````y6053.049

samagrapayasAmantaryathA ghRtamiva sthitam |

tathA sarvapadArthAnAM dehAnAM saMsthitaH paraH ||49||

samagra-payasAm-antar-yathA ghRtam-iva sthitam |

tathA sarva‑padArthAnAM dehAnAM saMsthitaH paraH ||49||

**vlm.49. As the butter is inbred in all kinds of milk, and the sap of all sappy substances is inborn in them, so the supreme soul is intrinsical and immanent in every thing.

**sv.49-50 It exists in all even as butter exists in milk.

samagrapayasAmantaryathA ghRtamiva sthitam |

tathA sarvapadArthAnAM dehAnAM saMsthitaH paraH ||49||

````y6053.050

sarvAmbhonidhiratnAnAM sabAhyAbhyantare yathA |

tejastathAsmi dehAnAmasaMsthita iva sthitaH ||50||

sarvAmbhonidhi‑ratnAnAM sa-bAhyAbhyantare yathA |

tejas tathAsmi dehAnAm asaMsthita iva sthitaH ||50||

sarva-ambhonidhi‑ratnAnAm – ## Of all the jewels in the ocean ##

sa-bAhya-abhyantare yathA – ## as there is inside and out ##

tejas – ## energic Fire; sparkle ##

tathA asmi dehAnAm – ## thus am I of/in bodies ##

a‑saMsthitaH iva sthitaH – ## situate as~if not seated~there. -50- ##

**sv.49-50 It exists in all even as butter exists in milk.

sarvAmbhonidhiratnAnAM sabAhyAbhyantare yathA |

tejastathAsmi dehAnAmasaMsthita iva sthitaH ||50||

`y6053.051

यथा कुम्भसहस्राणां सबाह्याभ्यन्तरे नभः ।

जगत्त्रयशरीरानां तथात्माहमवस्थितः ॥५१॥

यथा कुम्भ सहस्राणाम्_स बाह्य.अभ्यन्तरे नभः ।

जगत्.त्रय शरीरानाम्_तथा_आत्मा_अहम्_अवस्थितः ॥५१॥

yathA kumbha‑sahasrANAm_sa‑bAhya.abhyantare nabhaH |

jagat.traya‑zarIrAnAm_tathA_AtmA_aham_avasthitaH ||51||

yathA kumbha‑sahasrANAm ## As of thousands of pots ## sa‑bAhya.abhyantare nabhaH ## outside and in is the spacious sky ## jagat.traya‑zarIrAnAm_tathA ## so too, of all the bodies of the Triple World ## AtmA_aham_avasthitaH ## the Self is established as "I". -51- ##

zgl#tt. #bAhyAbhyantara -mfn.- external and internal (as diseases) _suzr. •-•> It's odd that it has only this one citation. It is a very common term in YV, often with pfx. *sa-. das....@gmail.com

jd>#Ir —>#Irita ईरित -p.p.- Sent, despatched. • Said, uttered &c. •-•> i.‑AkUta ˚आकूतम् declared purpose or intention. •-•> #samIrita — chorused, y1.032.013.

**sv.51 Even as in a collection of a thousand pots there is space within and outside of all the pots, undivided and indivisible, even so the self exists pervading all beings in the three worlds.

**vlm.51. As the air pervades both in the inside and outside of all empty pots, so the spirit of God is diffused in and about all bodies in all the three worlds. (This is the meaning of omnipresence).

yathA kumbhasahasrANAM sabAhyAbhyantare nabhaH |

jagattrayazarIrAnAM tathAtmAhamavasthitaH ||51||

यथा कुम्भ सहस्राणाम्_स बाह्य.अभ्यन्तरे नभः । जगत्.त्रय शरीरानाम्_तथा_आत्मा_अहम्_अवस्थितः ॥५१॥

```y6053.052

muktAphalazataughAnAM tantuH protavapuryathA |

tathAyaM dehalakSAnAM sthita AtmAstyalakSitaH ||52||

muktAphala-zata-oghAnAm_tantuH prota-vapur_yathA |

tathA_ayam_deha-lakSAnAm_sthita AtmA_asti_a.lakSitaH ||52||

muktAphala-zata-oghAnAm ## Of pearlstring=hundreds-multitude ##

tantuH prota-vapuH_yathA ## as a strung-bodies thread, ##

tathA_ayam_deha-lakSAnAm_sthite ## thus when this is-so, in the sense of the body, ##

AtmA_asti_a.lakSitaH ## x -52- ##

sUtrAtman

jd>#ve* —>#prave —>#prota -adj.- (fr. pra + uta, or Uta) - sewed (esp. with the threads lengthwise, and opp. to #ota. cf. under #Ave A>ve) {cf. #vive, #viveka} - (beads) strung on, fixed on or in, put or sticking in (loc. or comp); set, inlaid; contained in (loc), pervaded by (instr); fixed, pierced, put on (a spit); m/n. woven cloth, clothes (so *pariprota -mw). —>#pariprota - strung around y6059.009. • #saMprota strung together, sarvAGga-udAtta-saMprota-zava-mAlA-virAjitA, y3068.007.

**sv.52 Even as in a necklace of pearls the connecting thread may remain invisible, even so this self connects all and keeps all together, itself remaining invisible.

muktAphalazataughAnAM tantuH protavapuryathA |

tathAyaM dehalakSAnAM sthita AtmAstyalakSitaH ||52||

muktAphala-zata-oghAnAm_tantuH prota-vapur_yathA |

tathA_ayam_deha-lakSAnAm_sthita AtmA_asti_a.lakSitaH ||52||

muktAphalazataughAnAM tantuH protavapuryathA |

tathAyaM dehalakSAnAM sthita AtmAstyalakSitaH ||52||

muktAphala-zata-oghAnAm_tantuH prota-vapur_yathA |

tathA_ayam_deha-lakSAnAm_sthita AtmA_asti_a.lakSitaH ||52||

muktAphala-zata-oghAnAm_tantuH prota-vapur_yathA | tathA_ayam_deha-lakSAnAm_sthita AtmA_asti_a.lakSitaH ||52||

````y6053.053

ब्रह्मादौ तृणपर्यन्ते पदार्थनिकुरम्बके ।

सत्तासामान्यमेतद्यत्तमात्मानमजं विदुः ॥५३॥

ब्रह्म्Âदौ तृण-पर्यन्ते पदार्थ-निकुरम्बके ।

सत्त्Âसामान्यम्_एतत्_यत्_तम्_आत्मानम्_अजम्_विदुः ॥

brahmÂdau tRNa-paryante padArtha-nikurambake |

sattÂsAmAnyam_etat_yat_tam_AtmAnam_ajam_viduH ||

brahmA-Adau tRNa-paryante – ## From *brahmA to a leaf of grass ##

padArtha-nikurambake – ## in all the multitude of things ##

sattA-sAmAnyam_etad_yat – ## this which is the un/common Suchness, ##

tam_AtmAnam_ajaM viduH – ## know that as the unborn Self. -53- ##

zgl#prim. #kurumba – an orange (cluster?) • #nikuramba #nikurumba m. or –m./n.- a flock , mass , multitude. •• #nikurambaka –

...brahma-Adau tRNa-paryante padArtha-nikurambake | sattA-sAmAnyam etad yat tam AtmAnam_ajaM viduH || y6053.053.

**sv.53 That truth or reality is known as the self which pervades all things right from Brahma the creator to the blade of grass.

brahmAdau tRNaparyante padArthanikurambake |

sattAsAmAnyametadyattamAtmAnamajaM viduH ||53||

ब्रह्मा-आदौ तृण-पर्यन्ते – From Brahmâ to a leaf of grass पदार्थ-निकुरम्बके – in all the multitude of things सत्ता-सामान्यम्_एतद्_यत् – this which is the common Suchness, तम्_आत्मानम्_अजं विदुः – know that as the unborn Self. -53-

```y6053.054

tadISatsphuritAkAraM brahma brahmaiva tiSThati |

ahaMtAdi jagattAdi krameNa bhramakAriNA ||54||

tad_ISat.sphurita-AkAram_brahma brahmÂ_eva tiSThati |

ahantA.Adi jagattA.Adi krameNa bhrama-kAriNA ||54||

tat_ISat.sphurita-AkAram ## That formation of a bit of sparkle ##

brahma brahmÂ_eva tiSThati ## is the *brahman Immensity sitting as the immense *brahmA, ##

ahantA.Adi ## as all.sorts.of "I"ness, ##

jagattA.Adi ## all.sorts.of "world"ness, ##

krameNa bhrama-kAriNA ## x -54- ##

bhramakArin

**sv.54 In that Brahman there is a little manifestation which is also Brahman: and that is known here as the I-am-ness and the world on account of ignorance and delusion.

**vlm.54. Brahmá is a slightly developed form of Brahma, and resides in the spirit of the great Brahma, and the same dwelling in us, makes us conceive of our egoism by mistake of the true Ego.

tadISatsphuritAkAraM brahma brahmaiva tiSThati |

ahaMtAdi jagattAdi krameNa bhramakAriNA ||54||

tadISatsphuritAkAraM brahma brahmaiva tiSThati |

ahaMtAdi jagattAdi krameNa bhramakAriNA ||54||

tad_ISat.sphurita-AkAram_brahma brahmÂ_eva tiSThati |

ahantA.Adi jagattA.Adi krameNa bhrama-kAriNA ||54||

tad_ISat.sphurita-AkAram_brahma brahmÂ_eva tiSThati | ahantA.Adi jagattA.Adi krameNa bhrama-kAriNA ||54||

`y6053.055

आत्मैवेदं जगद्रूपं हन्यते हन्ति वात्र किम् ।

शुभाशुभैर्जगद्दुःखैः किमस्यार्जुन लिप्यते ॥५५॥

आत्मा_एव_इदम्_जगद्-रूपम्_हन्यते हन्ति वा_अत्र किम् ।

शुभ-अ.शुभैः_जगत्_दुःखैः किम्_अस्य_अर्जुन लिप्यते ॥५५॥

AtmA_eva_idam_jagad-rUpam_hanyate hanti vA_atra kim |

zubha-a.zubhaiH_jagat_duHkhaiH kim_asya_arjuna lipyate ||55||

jd>#lip - (cf >#rip), cl. 6.1 .P. A. #limpati, -te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • -alipsata ; fut. leptA, lepsyati, -te Gr • inf leptum ib. • ind. p. -lipya Br. &c), • to smear, anoint with (tena), stain, defile • to inflame, kindle, burn: Pass. lipyate (ep. also -ti • aor. alepi), to be smeared &c • to be attached to (loc), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc) with (instr) or on (loc) • to cover • to cast blame on any one • (limpayati), to smear anything (acc) with (instr): Des. lilipsati, -te: Intens. leliyate, lelepti ib.

**vlm.55. The divine soul being manifest in the form of the world, say what can it be that destroys or is destroyed in it; and tell me, Arjunaa, what can it be that is subject to or involved in pleasure or pain.

**sv.55-56 When all this is but the one self, O Arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as also 'good', 'not good', 'unhappiness' etc.?

AtmaivedaM jagadrUpaM hanyate hanti vAtra kim |

zubhAzubhairjagadduHkhaiH kimasyArjuna lipyate ||55||

आत्मा_एव_इदम्_जगद्-रूपम्_हन्यते हन्ति वा_अत्र किम् । शुभ-अ.शुभैः_जगत्_दुःखैः किम्_अस्य_अर्जुन लिप्यते ॥५५॥

````y6053.056

pratibimbeSvivAdarzasamaM sAkSivadAsthitam |

nazyatsu na vinazyantaM yaH pazyati sa pazyati ||56||

pratibimbeSv ivAdarza-samaM sAkSivad Asthitam |

nazyatsu na vinazyantaM yaH pazyati sa pazyati ||56||

pratibimbeSu iva – as with reflections ‑‑ nazyatsu – disappearing ‑‑ na vinazyantaM –not disappearing ‑‑ Adarza-samaM – mirror-same ‑‑ sAkSi-vad Asthitam – seated as the witness ‑‑ yaH pazyati sa pazyati – who sees he sees ‑‑

**sv.55-56 When all this is but the one self, O Arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as also 'good', 'not good', 'unhappiness' etc.? He who knows that the self is the witness of all these changes and that the self is unchanged and unaffected by these changes, he knows the truth.

pratibimbeSvivAdarzasamaM sAkSivadAsthitam |

nazyatsu na vinazyantaM yaH pazyati sa pazyati ||56||

While a reflection vanishes,

the mirror does not disappear:

it is the constant witness, which

sees everything one sees. 56

````y6053.057

idaM cAhamidaM neti itIdaM kathyate mayA |

evamAtmAsmi sarvAtmA mAmevaM viddhi pANDava ||57||

idaM cAham idaM neti itIdaM kathyate mayA |

evam AtmAsmi sarvAtmA mAm evaM viddhi pANDava ||57||

**sv.57.Though I use expressions suggestive of diversity, the reality is non-dual.

idaM cAhamidaM neti itIdaM kathyate mayA |

evamAtmAsmi sarvAtmA mAmevaM viddhi pANDava ||57||

````y6053.058

imAH sarvAH pravartate sargapralayavikriyAH |

AtmanyahaMtAcittasthaH payaH spandA ivAmbudhau ||58||

imAH sarvAH pravartate sarga-pralaya-vikriyAH |

Atmany ahaMtA-cittasthaH payaH spandA ivAmbudhau ||58||

**sv.58-59 All these comings and goings, creation and dissolution, are non-different from the self. The self is the very nature of the totality of existence, even as hardness is the characteristic of a rock and liquidity the nature of waves.

imAH sarvAH pravartate sargapralayavikriyAH |

AtmanyahaMtAcittasthaH payaH spandA ivAmbudhau ||58||

````y6053.059

यथोपलत्वं शैलानां दारुत्वं च महीरुहाम् ।

तरङ्गाणां जलत्वं च पदार्थानां तथात्मता ॥५९॥

yathA upalatvaM zailAnAM dArutvaM ca mahIruhAm |

taraGgANAM jalatvaM ca padArthAnAM tathA AtmatA ||

yathA upalatvaM zailAnAm – ## As rockiness of stones ##

dArutvaM ca mahI-ruhAm – ## woodiness of earth-growing trees ##

taraGgANAM jalatvaM ca – ## waterness of waves ##

padArthAnAM tathA AtmatA – ## thus is the Selfness of things. -59- ##

**vlm.59. As the stone is the constituent essence of rocks, the wood of trees and the water of waves; so is the soul the constituent element of all existence.

yathopalatvaM zailAnAM dArutvaM ca mahIruhAm |

taraGgANAM jalatvaM ca padArthAnAM tathAtmatA ||59||

यथा उपलत्वं शैलानाम् – As rockiness of stones

दारुत्वं च मही-रुहाम् – woodiness of earth-growing trees

तरङ्गाणां जलत्वं च – waterness of waves

पदार्थानां तथा आत्मता – thus is the Selfness of things. -59-

````y6053.060

sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani |

yaH pazyati tathAtmAnamakartAraM sa pazyati ||60||

sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani |

yaH pazyati tathAtmAnamakartAraM sa pazyati ||60||

**sv.60 He who sees the self in all and all in the self and he who sees that the self is non-doer (being non-dual), he sees the truth.

sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani |

yaH pazyati tathAtmAnamakartAraM sa pazyati ||60||

`y6053.061

नानाकारविकारेषु तरङ्गेषु यथा पयः ।

कटकादिषु वा हेम भूतेष्वात्मा तथाऽर्जुन ॥६१॥

नाना.आकार-विकारेषु तरङ्गेषु यथा पयः ।

कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६१॥

nAnA.AkAra-vikAreSu taraGgeSu yathA payaH |

kaTaka.AdiSu vA hema bhUteSu_AtmA tathA_arjuna ||61||

**vlm.61. Know Arjuna, the soul to be the integrant part of every thing, and the constituent element of the different forms and changes of things; as the water is of the waves, and the gold is of jeweleries, (The spirit of God is believed as the material cause of all).

**sv.61-63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.

nAnAkAravikAreSu taraGgeSu yathA payaH |

kaTakAdiSu vA hema bhUteSvAtmA tathA'rjuna ||61||

नाना.आकार-विकारेषु तरङ्गेषु यथा पयः । कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६१॥

````y6053.062

nAnAtaraGgavRndAni yathA lolAni vAriNi |

kaTakAdIni vA hemni bhUtAnyevaM parAtmani ||62||

nAnA-taraGga-vRndAni yathA lolAni vAriNi |

kaTakAdIni vA hemni bhUtAny evaM parAtmani ||62||

nAnA-taraGga-vRndAni yathA lolAni vAriNi |

kaTakAdIni vA hemni bhUtAny evaM parAtmani ||62||

**vlm.62. As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of God.

nAnAtaraGgavRndAni yathA lolAni vAriNi |

kaTakAdIni vA hemni bhUtAnyevaM parAtmani ||62||

````y6053.063

padArthajAtaM bhUtini bRhadbrahma ca bhArata |

ekamevAkhilaM viddhi pRthaktvaM na manAgapi ||63||

padArtha-jAtaM bhUtini bRhad brahma ca bhArata |

ekam evAkhilaM viddhi pRthaktvaM na manAg api ||63||

padArtha-jAtaM bhUtini bRhad brahma ca bhArata |

ekam evAkhilaM viddhi pRthaktvaM na manAg api ||63||

**vlm.63. All material beings of every species, are forms of the Great brahmA himself; know this one as all, and there is nothing apart or distinct from him.

padArthajAtaM bhUtini bRhadbrahma ca bhArata |

ekamevAkhilaM viddhi pRthaktvaM na manAgapi ||63||

````y6053.064

kiM tadbhAvavikArANAM gamyamasti jagattraye |

kva te vApi jagatkiM vA kiM mudhA parimuhyasi ||64||

kiM tadbhAva-vikArANAM gamyam_asti jagat-traye |

kva te vA api jagat_kiM vA kiM mudhA parimuhyasi ||

kiM tad~bhAva-vikArANAM gamyam_asti jagat-traye – ## x ##

kva te vA api jagat_kiM vA – ## even this world, where is it for you? and what? ##

kiM mudhA parimuhyasi – ## why are you foolishly deluded? -64- ##

**sv.64 Why then do you vainly grieve? What is there in all these changing phenomena that your heart should be devoted to?

kiM tadbhAvavikArANAM gamyamasti jagattraye |

kva te vApi jagatkiM vA kiM mudhA parimuhyasi ||64||

````y6053.065

iti zrutvA'bhayaM tvantarbhAvayitvA sunizcitam |

jIvanmuktAzcarantIha santaH samarasAzayAH ||65||

iti zrutvA'bhayaM tv antar bhAvayitvA su-nizcitam |

jIvanmuktAz carantIha santaH samarasAzayAH ||65||

**sv.65 Thus questioning themselves, the liberated ones roam this world in total freedom and in perfect equilibrium.

iti zrutvA'bhayaM tvantarbhAvayitvA sunizcitam |

jIvanmuktAzcarantIha santaH samarasAzayAH ||65||

````y6053.066

nirmAnamohA jitasaGgadoSA

adhyAtmanityAvinivRttakAmAH |

dvandvairvimuktAH sukhaduHkhasaMjJai=

rgacchantyamUDhAH padamavyayaM tat ||66||

nirmAna-mohA jita-saGga-doSA

adhyAtma-nityAvinivRtta-kAmAH |

dvandvair vimuktAH sukha-duHkha-saMjJair

gacchanty amUDhAH padam avyayaM tat ||

nirmAna-mohAH jita-saGga-doSAH – ## x ##

adhyAtma-nityAvinivRtta-kAmAH – ## x ##

dvandvair vimuktAH sukha-duHkha-saMjJaiH – ## x ##

gacchanty amUDhAH padam avyayaM tat – ## x ##

**sv.66 Their desires having turned back on themselves (desires), their delusion having been shed, unattached to anything but firmly established in self-knowledge, freed from all sense of duality known as happiness and unhappiness, the sages reach the supreme state.

nirmAnamohA jitasaGgadoSA

adhyAtmanityAvinivRttakAmAH |

dvandvairvimuktAH sukhaduHkhasaMjJai=

rgacchantyamUDhAH padamavyayaM tat ||66||

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye nirvANa-prakaraNe pUrvArdhe arjunopAkhyAne arjunopadezo nAma tri-paJcAzaH sargaH ||6|53||

oॐm

The best online Sanskrit-English dictionary sources are:

http://webapps.uni-koeln.de/tamil/

the older edition of the University of Koeln's Monier-Williams (MW), which uses only Harvard-Kyoto(HK) coding. Entire entries are easy to copy/paste.

The newer edition,

http://www.sanskrit-lexicon.uni-koeln.de/monier/

can be searched in both HK and Devanagari (DN). Entries are highly formatted, so that larger entried must be copy/pasted in segments.

The Apte edition (AP) of the University of Chicago

http://dsal.uchicago.edu/dictionaries/apte/index.html

is mostly MW, with thousands of quotations from the Sanskrit literature. It can be searched in DN, or in a transcription code which is not given anywhere that I can find: for example, neither <sh> nor <s> produces the letter श्. HK <G> and <J> are both coded as <n>. All entries are with visarga <H>. You should use the "Words starting with" button, to find the unmodified form.

The best, easy—to-use Transcription Engine is the marvelous SANSCRIPT

http://www.ibiblio.org/sanskrit/tools/sanscript

which converts HK and Itrans into DN and other Indian alphabets.

AU U M m m m m... .

sv6053