kim taf brahma kim ahyatmam
kim karma purushottam
dhibhutam cha kim proktam
adhidaivan kim uchyate

Depeg&ve GJee®e
eEkeÀ leodye´ïe efkeÀceO³eelceb eEkeÀ keÀce& Heg©<eesÊece~
DeefOeYetleb ®e eEkeÀ ÒeeskeÌleceefOeowJeb efkeÀceg®³eles~1~

Arjuna Said : What is brahma (the Absolute)? What is the self and what is the work; O Krishna? What is called the field of influence of the gods?

 

adhigyam katham kah atra
dehe asmin madhusudana
prayan kale cha katham
gyeyah asi niyatatmabhih

DeefOe³e%e: keÀLeb keÀesç$e osnsçeqmcevceOegmetove~
Òe³eeCekeÀeues ®e keÀLeb %es³eesçefme efve³eleelceefYe:~2~

What is the field of sacrifice in this body and how, O Madhusudana (Krishna)? How, are you to be known by the self-disciplined at the time of their departure (from this world)?

ShriBhagavan uvacha

 

aksharam brahma parmam
svabhavah adhyatmanam uchyate
bhutabhavodbhavakarah visargah
karma sangyitah

ÞeerYeieJeevegJee®e
De#ejb ye´ïe Hejceb mJeYeeJeesçO³eelceceg®³eles~
YetleYeeJeesÓJekeÀjes efJemeie&: keÀce&meef_ed%ele:~3~

The blessed Lord said : Brahma (or Absolute) is not capable of being destroyed, the Supreme (the highest being) is called self. Karma is the name of the act of renouncing (in accordance with the scriptures).

 

adhibhutam kshrah bhavah
purushah cha adhidaivatam
adhiyagyah aham eva atra
dehe dehbhritama var

DeefOeYetleb #ejes YeeJe: Heg©<e½eeefOeowJeleced~
DeefOe³e%eesçncesJee$e osns osnYe=leeb Jej~4~

All the things subject to creation and decay are (adhibhuta) muable nature. The divine elements are cosmic spirit (adhi-daiva). The basis of all the sacrifices in the body is myself, O Arjuna.

 

anantakale cha mama eva
smaran muktva kalevarama
yah prayati sah madbhavam
yati na asti atra sanshayah

DevlekeÀeues ®e ceecesJe mcejvcegkeÌlJee keÀuesJejced~
³e: Òe³eeefle me ceÓeJeb ³eeefle veeml³e$e mebMe³e:~5~

Anyone, who at the time of his death, departs, thinking of me alone , he comes to my state, there cannot be any doubt on this account.

 

yam yam ua api smaran bhanam
tyajati ante kalevaram
tam tam eva eti kaunteya
sada tadbhava bhavitah

³eb ³eb JeeefHe mcejvYeeJeb l³epel³evles keÀuesJejced~
leb lecesJewefle keÀewvles³e meoe leÓeJeYeeefJele:~6~

Thinking of whatever state for being a person gives up his body, to that state he reaches, O son of Kunti (Arjuna) being always immersed in that thought.

 

tasmat sarvesu kalesu
mama anusmer yudhya cha
mayi arpitamanobuddhih
mama eva esyasi asanshayam

lemceelmeJex<eg keÀeues<eg ceecevegmcej ³egO³e ®e~
ce³³eefHe&leceveesyegef×cee&cesJew<³em³emebMe³eced~7~

Therefore, always remembering me, join the battle. When your intelligence and mind is attuned to me, to me alone shall you attain, indoubtedly.

 

abhyasa yogayuktena chetasa
nanya gamina
paramam purusham divyam
yati partha anuchintayana

DeY³eeme³eesie³egkeÌlesve ®eslemee veev³eieeefcevee~
Hejceb Heg©<eb efoJ³eb ³eeefle HeeLee&vegef®evle³eved~8~

O Arjuna, constantly meditating upon the supreme being, not allowing the mind to wander off in either directions, attains to the divine person (the Supreme being).

 

kavim puranam anushasitaram
anadhoh andhiyansam
anusmareta yah sarvasya
dhataram achintyarupam.

keÀeEJe HegjeCecevegMeeefmeleej- ceCeesjCeer³eebmecevegmcejsÐe:~
meJe&m³e Oeeleejceef®evl³eªHe- ceeefol³eJeCe¥ leceme: Hejmleeled~9~

One who meditates on the sage, the ancient, the controller of all beings, subtler than the subtle, the upholder of all, whose form cannot be imagined, who is blazing like sun, beyond the darkness.

 

pranyankle manasa achalena
bhaktya yuktah yogabalena cha eva
bhruvoh madhe pranam aveshya
samyak sah tam param purusham upaiti divyam

Òe³eeCekeÀeues cevemee®euesve YekeÌl³ee ³egkeÌlees ³eesieyeuesve ®ewJe~
Ye´gJeesce&O³es ÒeeCeceeJesM³e mec³ekedÀö me leb Hejb Heg©<ecegHewefle efoJ³eced~10~

He who does this, at the time of his death, with a steady mind, devotion and yoga, fixing his lifeforce between his eyebrows, attains to the supreme being.

 

yat aksharam vedavidah vadanti
vishanti yat yatayah vitaragh
yat ichhantah brahmacharyam charanti
tatle padam sangrahena pravakshaye

³eo#ejb JesoefJeoes Jeoefvle efJeMeefvle ³eÐele³ees Jeerlejeiee:~
³eefo®ívlees ye´ïe®e³e¥ ®ejefvle leÊes Heob me*dûensCe ÒeJe#³es~11~

In short I shall tell you about the state which those learned in vedas call the indestructible, which ascetics having become free from desires enter and they lead a life of coninence.

 

sarva dvarani sanyamya
manah hridi niruddha cha
murdhagni adhaya atmanah pranam
asthitah yogadharanam

meJe&ÜejefCe meb³ec³e cevees Ûefo efve©I³e ®e~
cetOv³ee&Oee³eelceve: ÒeeCeceeefmLelees ³eesieOeejCeeced~12~

All the openings of the body control the mind fixed in heart and the life force established in the head, steadied in concentration by yoga

 

aum eti ekaksharam brahma
vyavaharam mama anusmaran
yah prayati tyajan deham she
yati parman gatim

Deesefcel³eskeÀe#ejb ye´ïe J³eenjvceecevegmcejved~
³e: Òe³eeefle l³epevoWn me ³eeefle Hejceeb ieefleced~13~

One who, uttering the single syllable Aum (which is Brahma), meditates on me, as he departs leaving his body, attains to the highest state.

 

ananyachetah satatam yah
mam smarati nityashah
tasya aham sulabhah partha
nityayuktasya yoginah

Devev³e®eslee: meleleb ³ees ceeb mcejefle efvel³eMe:~
lem³eenb megueYe: HeeLe& efvel³e³egkeÌlem³e ³eesefieve:~14~

Who is constantly remembering me, thinking of none others, I am easily available to such a disciplined yogi.

 

mama upetya punarjanma
duhkhalayam ashvashatam
na apruvanti mahatmanah
sansiddhim parmam gatah

ceecegHesl³e Hegvepe&vce og:Keeue³eceMeeéleced~
veeÒegJeefvle cenelceeve: mebefmeeE× Hejceeb ielee:~15~

The yogi attained to the highest state of mine do not go back to the place of sorrow and impermamence, to born again.

 

abrahmabhuvanat lokah
punravartinah arjuna
mama upetya tu kaunteya
punarjanma na vidhyate

Deeye´ïeYegJeveeuueeskeÀe: HegvejeJeefle&leesçpeg&ve~
ceecegHesl³e leg keÀewvles³e Hegvepe&vce ve efJeÐeles~16~

O Arjuna, from the world of Brahma downwards, all the worlds have the nature of birth and re-birth cycle, but O, Son of Kunti, no one is born again after having reached to my state.

 

sahastrayugaparnartam ahah
yat brahmanah viduh
ratrim yugasahatrantam
te ahoratravidah janah

menm$e³egieHe³e&vlecen³e&odye´ïeCees efJeog:~
jeeE$e ³egiemenm$eevleeb lesçnesje$eefJeoes pevee:~17~

O Arjuna, those who know that the day of Brahma is equal to one thousand ages and the night is also a thousand ages long, know the secrets of time.

 

avyaktal uyaktayah sarvah
prabhavanti ahragame
ratrayagame praliyante
tatra eva avyaktasangyake

DeJ³ekeÌleeod³keÌle³e: meJee&: ÒeYeJevl³enjeieces~
je$³eeieces Òeueer³evles le$esJeeJ³ekeÌleme_ed%ekesÀ~18~

At the start of the day all the beings come into existence and when night starts they go back to unmanifested state. They come from unmanifested state and again go back to unmanifested, during the day, they remain manifested)

 

bhutagramah saheva ayam
bhutva bhutva praliyate
hafrayagame avashah partha
prabhavati ahragame

Yetleûeece: me SJee³eb YetlJee YetlJee Òeueer³eles~
je$³eeiecesçJeMe: HeeLe& ÒeYeJel³enjeieces~19~

That every multitude of the living beings again and again comes into existence at the beginning of the day and at the start of the night they merge into the unmanifested state; O Arjuna, this happens according to the law of nature.

 

parah tasmat tu bhavah
anyah avyaktah avyaktat
sanatanah yah sah sarvesu
bhutesu nashyatsu na avinashyati

HejmlemceeÊeg YeeJeesçv³eesçJ³ekeÌleesçJ³ekeÌleelmeveeled:~
³e: me meJex<eg Yetles<eg veM³elmeg ve efJeveM³eefle~20~

But beyond the unmanifested there is yet another being which is external and does not perish even when all other beings perish.

 

avyatah aksharah iti uktah
tam ahuh parmam gatim
yam prapya na uivartante
tat dham parmam mama

DeJ³ekeÌleesç#ej Fl³egkeÌlemleceeng: Hejceeb ieefleced~
³eb ÒeeH³e ve efveJele&vles le×ece Hejceb cece~21~

This unmanifested is called imperishable. That is called the supreme goal. Those reaching that do not come again. That is my supreme seat.

 

purushah sah parah partha
bhaktya labhyah tu ananya
yasya antahsthani bhutani
yen sarvam idam tatam.

Heg©<e: me Hej: HeeLe& YekeÌl³ee ueY³emlJevev³e³ee~
³em³eevle: mLeeefve Yetleeefve ³esve meJe&efceob leleced~22~

This the supreme being, O Arjuna in which entire existence abides and by whom it is pervaded, He can be reached through complete devotion.

 

yatra kale tu anavritam
avritim cha eva yoginah
prayatah yauti tam kalam
vakshyami bharatarshabhah

³e$e keÀeues lJeveeJe=efÊeceeJe=eEÊe ®ewJe ³eesefieve:~
Òe³eelee ³eeefvle leb keÀeueb Je#³eeefce Yejle<e&Ye~23~

O, Best of Bharatas (Arjuna) now, I Shall tell you the time (way) in which yogis departing after giving up their bodies do not come back and the time (way) when they return.

 

agnih jyotih ahah shuklah
shanmasah uttarayanam
tatra prayatah gachhanti
brahma brahma vidah janah

Deeqivep³eexeflejn: MegkeÌue: <eCceemee GÊeje³eCeced~
le$e Òe³eelee ie®íefvle ye´ïe ye´ïeefJeoes pevee:~24~

The knowers of brahma, going in the way of fire, light, day, the bright half of the month, the six months when the sun is in the northern path, go to the absolute.

 

dhumah ratrih tatha krishnah
shanmasah dakshinayanam
tatra chandramasam jyotih
yogi prapya nivartate

Oetcees jeef$emleLee ke=À<Ce; <eCCeemee oef#eCee³eveced~
le$e ®eevêcemeb p³eesefle³eexieer ÒeeH³e eqveJele&les~25~

Those going through the way of smoke, night, dark half of the month, when the sun is on its southern course, such yogis obtain lunar light and come back.

 

shukla krishne gati hi ate
jagatah shashvate mate
ekaya yati anavritim
anyatha avartate punah

MegkeÌuekeÀ=<Ces ieleer ¿esles peiele: Meeéeles celes~
SkeÀ³ee ³eel³eveeJe=efÊecev³e³eeJele&les Hegve:~26~

The two paths of light and darkness are regarded as the world eternal paths. By one path the traveller returns back while by the other he does not return again.

 

na etc shriti partha janam
yogi muhyati kaschanah
tasmat sarveshu kaleshu
yogayaktah bhava arjuna

vewles me=leer HeeLe peevev³eesieer ceg¿eefle keÀ½eve~
lemceelmeJex<eg keÀeues<eg ³eesie³egkeÌlees YeJeepeg&ve~27~

O Arjuna, be established in yoga at all the time, because, the yogi knowing both these paths truly, is never deluded.