srimahabharat - (book 6) Bhishma Parva - chapters 31 to 42

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 

 

Book 6
Chapter 31

1 śrībhagavān uvāca
      idaṃ tu te guhyatamaṃ pravakṣyāmy anasūyave
      jñānaṃ vijñānasahitaṃ yaj jñātvā mokṣyase 'śubhāt
  2 rājavidyā rājaguhyaṃ pavitram idam uttamam
      pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum avyayam
  3 aśraddadhānāḥ puruṣā dharmasyāsya paraṃtapa
      aprāpya māṃ nivartante mṛtyusaṃsāravartmani
  4 mayā tatam idaṃ sarvaṃ jagad avyaktamūrtinā
      matsthāni sarvabhūtāni na cāhaṃ teṣv avasthitaḥ
  5 na ca matsthāni bhūtāni paśya me yogam aiśvaram
      bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ
  6 yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān
      tathā sarvāṇi bhūtāni matsthānīty upadhāraya
  7 sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām
      kalpakṣaye punas tāni kalpādau visṛjāmy aham
  8 prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ
      bhūtagrāmam imaṃ kṛtsnam avaśaṃ prakṛter vaśāt
  9 na ca māṃ tāni karmāṇi nibadhnanti dhanaṃjaya
      udāsīnavad āsīnam asaktaṃ teṣu karmasu
  10 mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram
     hetunānena kaunteya jagad viparivartate
 11 avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam
     paraṃ bhāvam ajānanto mama bhūtamaheśvaram
 12 moghāśā moghakarmāṇo moghajñānā vicetasaḥ
     rākṣasīm āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ
 13 mahātmānas tu māṃ pārtha daivīṃ prakṛtim āśritāḥ
     bhajanty ananyamanaso jñātvā bhūtādim avyayam
 14 satataṃ kīrtayanto māṃ yatantaś ca dṛḍhavratāḥ
     namasyantaś ca māṃ bhaktyā nityayuktā upāsate
 15 jñānayajñena cāpy anye yajanto mām upāsate
     ekatvena pṛthaktvena bahudhā viśvatomukham
 16 ahaṃ kratur ahaṃ yajñaḥ svadhāham aham auṣadham
     mantro 'ham aham evājyam aham agnir ahaṃ hutam
 17 pitāham asya jagato mātā dhātā pitāmahaḥ
     vedyaṃ pavitram oṃkāra ṛk sāma yajur eva ca
 18 gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt
     prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam avyayam
 19 tapāmy aham ahaṃ varṣaṃ nigṛhṇāmy utsṛjāmi ca
     amṛtaṃ caiva mṛtyuś ca sad asac cāham arjuna
 20 traividyā māṃ somapāḥ pūtapāpā; yajñair iṣṭvā svargatiṃ prārthayante
     te puṇyam āsādya surendralokam; aśnanti divyān divi devabhogān
 21 te taṃ bhuktvā svargalokaṃ viśālaṃ; kṣīṇe puṇye martyalokaṃ viśanti
     evaṃ trayīdharmam anuprapannā; gatāgataṃ kāmakāmā labhante
 22 ananyāś cintayanto māṃ ye janāḥ paryupāsate
     teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmy aham
 23 ye 'py anyadevatābhaktā yajante śraddhayānvitāḥ
     te 'pi mām eva kaunteya yajanty avidhipūrvakam
 24 ahaṃ hi sarvayajñānāṃ bhoktā ca prabhur eva ca
     na tu mām abhijānanti tattvenātaś cyavanti te
 25 yānti devavratā devān pitṝn yānti pitṛvratāḥ
     bhūtāni yānti bhūtejyā yānti madyājino 'pi mām
 26 patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati
     tad ahaṃ bhaktyupahṛtam aśnāmi prayatātmanaḥ
 27 yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
     yat tapasyasi kaunteya tat kuruṣva madarpaṇam
 28 śubhāśubhaphalair evaṃ mokṣyase karmabandhanaiḥ
     saṃnyāsayogayuktātmā vimukto mām upaiṣyasi
 29 samo 'haṃ sarvabhūteṣu na me dveṣyo 'sti na priyaḥ
     ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpy aham
 30 api cet sudurācāro bhajate mām ananyabhāk
     sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ
 31 kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati
     kaunteya pratijānīhi na me bhaktaḥ praṇaśyati
 32 māṃ hi pārtha vyapāśritya ye 'pi syuḥ pāpayonayaḥ
     striyo vaiśyās tathā śūdrās te 'pi yānti parāṃ gatim
 33 kiṃ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā
     anityam asukhaṃ lokam imaṃ prāpya bhajasva mām
 34 manmanā bhava madbhakto madyājī māṃ namaskuru
     mām evaiṣyasi yuktvaivam ātmānaṃ matparāyaṇaḥ

SECTION XXXI
(Bhagavad Gita Chapter VII)

"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou mayst know me fully, fixing thy mind on me, practising devotion, and taking refuge in me. I will now, without leaving anything speak to thee about knowledge and experience, knowing which there would be left nothing in this world (for thee) to know. One among thousands of men striveth for perfection. Of those even that are assiduous and have attained to perfection, only some one knoweth me truly. 1 Earth, water, fire, air, space, mind, also understanding, and consciousness,--thus hath my nature been divided eight-fold. This is a lower (form of my) nature. Different from this, know there is a higher (form of my) nature which is animate, O thou of mighty arms, and by which this universe is held. 2 Know that all creatures have these for their source. I am the source of evolution and also of the dissolution of the entire universe. There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all this like a row of pearls on a string. Taste I am in the waters, O soil of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men. I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics. Know me, O son of Pritha, to be the eternal seed of all beings. I am the intelligence of all creatures endued with intelligence, the glory of all glorious objects. I am also the strength of all that are endued with strength, (myself) freed from desire and thirst, and, O bull of Bharata's race, am the desire, consistent with duty, in all creatures. 3 And all existences which are of the quality of goodness, and which are of the quality of passion and quality of darkness, know that they are, indeed, from me. I am, however, not in
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them, but they are in me. This entire universe, deluded by these three entities consisting of (these) three qualities knoweth not me that am beyond them and undecaying; since this illusion of mine, depending on the (three) qualities, is exceedingly marvellous and highly difficult of being transcended. They that resort to me alone cross this illusion. 1 Doers of evil, ignorant men, the worst of their species, robbed of their knowledge by (my) illusion and wedded to the state of demons, do not resort to me. Four classes of doers of good deeds worship me, O Arjuna, viz., he that is distressed, that is possessed of knowledge, being always devoted and having his faith in only One, is superior to the rest, for unto the man of knowledge I am dear above everything, and he also is dear to me. All these are noble. But the man of knowledge is regarded (by me) to be my very self, since he, with soul fixed on abstraction, taketh refuge in me as the highest goal. At the end of many births, the man possessed of knowledge attaineth to me, (thinking) that Vasudeva is all this. Such a high-souled person, however, is exceedingly rare. They who have been robbed of knowledge by desire, resort to their godheads, observant of diverse regulations and controlled by their own nature. 2 Whatever form, (of godhead or myself) any worshipper desireth to worship with faith, that faith of his unto that (form) I render steady. Endued with that faith, he payeth his adorations to that (form), and obtaineth from that all his desire, since all those are ordained by me. 3 The fruits, however, of those persons endued with little intelligence are perishable. They that worship the divinities, go to the divinities, (while) they that worship me come even to me. 4 They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher. 5 Shrouded by the illusion of my inconceivable power, I am not manifest to all. This deluded world knoweth not me that I am unborn and undecaying. I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me. All creatures, O chastiser of foes, are deluded at the time of their birth by the delusion, O Bharata, of pairs of opposites arising from desire and aversion. But those persons of meritorious deeds whose sins have attained their end, being freed from the delusion of pairs of opposites, worship me, firm in their vow (of that worship). Those who,
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taking refuge in me, strive for release from decay and death, know Brahman, the entire Adhyatma, and action. 1 And they who know me with the Adhibhuta, the Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me at the time of their departure (from this world). 2

Book 6
Chapter 32

1 śrībhagavān uvāca
      bhūya eva mahābāho śṛṇu me paramaṃ vacaḥ
      yat te 'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā
  2 na me viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ
      aham ādir hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ
  3 yo mām ajam anādiṃ ca vetti lokamaheśvaram
      asaṃmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate
  4 buddhir jñānam asaṃmohaḥ kṣamā satyaṃ damaḥ śamaḥ
      sukhaṃ duḥkhaṃ bhavo 'bhāvo bhayaṃ cābhayam eva ca
  5 ahiṃsā samatā tuṣṭis tapo dānaṃ yaśo 'yaśaḥ
      bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ
  6 maharṣayaḥ sapta pūrve catvāro manavas tathā
      madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ
  7 etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ
      so 'vikampena yogena yujyate nātra saṃśayaḥ
  8 ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate
      iti matvā bhajante māṃ budhā bhāvasamanvitāḥ
  9 maccittā madgataprāṇā bodhayantaḥ parasparam
      kathayantaś ca māṃ nityaṃ tuṣyanti ca ramanti ca
  10 teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam
     dadāmi buddhiyogaṃ taṃ yena mām upayānti te
 11 teṣām evānukampārtham aham ajñānajaṃ tamaḥ
     nāśayāmy ātmabhāvastho jñānadīpena bhāsvatā
 12 arjuna uvāca
     paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān
     puruṣaṃ śāśvataṃ divyam ādidevam ajaṃ vibhum
 13 āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā
     asito devalo vyāsaḥ svayaṃ caiva bravīṣi me
 14 sarvam etad ṛtaṃ manye yan māṃ vadasi keśava
     na hi te bhagavan vyaktiṃ vidur devā na dānavāḥ
 15 svayam evātmanātmānaṃ vettha tvaṃ puruṣottama
     bhūtabhāvana bhūteśa devadeva jagatpate
 16 vaktum arhasy aśeṣeṇa divyā hy ātmavibhūtayaḥ
     yābhir vibhūtibhir lokān imāṃs tvaṃ vyāpya tiṣṭhasi
 17 kathaṃ vidyām ahaṃ yogiṃs tvāṃ sadā paricintayan
     keṣu keṣu ca bhāveṣu cintyo 'si bhagavan mayā
 18 vistareṇātmano yogaṃ vibhūtiṃ ca janārdana
     bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me 'mṛtam
 19 śrībhagavān uvāca
     hanta te kathayiṣyāmi divyā hy ātmavibhūtayaḥ
     prādhānyataḥ kuruśreṣṭha nāsty anto vistarasya me
 20 aham ātmā guḍākeśa sarvabhūtāśayasthitaḥ
     aham ādiś ca madhyaṃ ca bhūtānām anta eva ca
 21 ādityānām ahaṃ viṣṇur jyotiṣāṃ ravir aṃśumān
     marīcir marutām asmi nakṣatrāṇām ahaṃ śaśī
 22 vedānāṃ sāmavedo 'smi devānām asmi vāsavaḥ
     indriyāṇāṃ manaś cāsmi bhūtānām asmi cetanā
 23 rudrāṇāṃ śaṃkaraś cāsmi vitteśo yakṣarakṣasām
     vasūnāṃ pāvakaś cāsmi meruḥ śikhariṇām aham
 24 purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim
     senānīnām ahaṃ skandaḥ sarasām asmi sāgaraḥ
 25 maharṣīṇāṃ bhṛgur ahaṃ girām asmy ekam akṣaram
     yajñānāṃ japayajño 'smi sthāvarāṇāṃ himālayaḥ
 26 aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ
     gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ
 27 uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam
     airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam
 28 āyudhānām ahaṃ vajraṃ dhenūnām asmi kāmadhuk
     prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ
 29 anantaś cāsmi nāgānāṃ varuṇo yādasām aham
     pitṝṇām aryamā cāsmi yamaḥ saṃyamatām aham
 30 prahlādaś cāsmi daityānāṃ kālaḥ kalayatām aham
     mṛgāṇāṃ ca mṛgendro 'haṃ vainateyaś ca pakṣiṇām
 31 pavanaḥ pavatām asmi rāmaḥ śastrabhṛtām aham
     jhaṣāṇāṃ makaraś cāsmi srotasām asmi jāhnavī
 32 sargāṇām ādir antaś ca madhyaṃ caivāham arjuna
     adhyātmavidyā vidyānāṃ vādaḥ pravadatām aham
 33 akṣarāṇām akāro 'smi dvandvaḥ sāmāsikasya ca
     aham evākṣayaḥ kālo dhātāhaṃ viśvatomukhaḥ
 34 mṛtyuḥ sarvaharaś cāham udbhavaś ca bhaviṣyatām
     kīrtiḥ śrīr vāk ca nārīṇāṃ smṛtir medhā dhṛtiḥ kṣamā
 35 bṛhatsāma tathā sāmnāṃ gāyatrī chandasām aham
     māsānāṃ mārgaśīrṣo 'ham ṛtūnāṃ kusumākaraḥ
 36 dyūtaṃ chalayatām asmi tejas tejasvinām aham
     jayo 'smi vyavasāyo 'smi sattvaṃ sattvavatām aham
 37 vṛṣṇīnāṃ vāsudevo 'smi pāṇḍavānāṃ dhanaṃjayaḥ
     munīnām apy ahaṃ vyāsaḥ kavīnām uśanā kaviḥ
 38 daṇḍo damayatām asmi nītir asmi jigīṣatām
     maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām aham
 39 yac cāpi sarvabhūtānāṃ bījaṃ tad aham arjuna
     na tad asti vinā yat syān mayā bhūtaṃ carācaram
 40 nānto 'sti mama divyānāṃ vibhūtīnāṃ paraṃtapa
     eṣa tūddeśataḥ prokto vibhūter vistaro mayā
 41 yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā
     tat tad evāvagaccha tvaṃ mama tejo 'ṃśasaṃbhavam
 42 atha vā bahunaitena kiṃ jñātena tavārjuna
     viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat

SECTION XXXII
(Bhagavad Gita Chapter VIII)

"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O best of male beings? What also has been said to be Adhibhuta, and what is called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer of Madhu? And how at the time of departure art thou to be known by those that have restrained their self'?--
"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma is said to be its own manifestation. The offering (to any godhead in a sacrifice) which causeth the production and development of all--this is called action. 3 Remembering me alone in (his) last moments, he that, casting off his body, departeth (hence), cometh into my essence. There is no doubt in this. Whichever form (of godhead) one remembereth when one casteth off, at the end, (his) body, unto that one he goeth, O son of Kunti, having habitually meditated on it always. Therefore, think of me at all times, and engage in battle. Fixing thy mind and understanding on me, thou wilt, without doubt, come even to me. Thinking (of the Supreme) with a mind not running to other objects and endued with abstraction in the form of uninterrupted application, one goeth, O son of Pritha, unto the Divine and Supreme male Being. He who at the time of his departure, with a steady mind, endued with reverence, with power of abstraction, and directing the life-breath called Prana between the eye-brows, thinketh of that ancient seer, who is the ruler (of all), who is minuter than the minutest atom, who is the ordainer of all, who is inconceivable in form, and who is beyond all darkness, cometh unto that Divine and Supreme Male Being, I will tell thee in brief about that seat which persons conversant with the Vedas declare to be indestructible, which is entered by ascetics freed from all longings, and in expectation of which (people) practise the vows of Brahmacharins. Casting off (this) body, he who departeth, stopping up all the doors, confining the mind within the heart, placing his own life-breath called Prana between the eye-brows, resting on continued meditation,
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uttering this one syllable Om which is Brahman, and thinking of me, attaineth to the highest goal. 1 He who always thinketh of me with mind ever withdrawn from all other objects, unto that devotee always engaged on meditation, I am, O Partha, easy of access. High-souled persons who have achieved the highest perfection, attaining to me, do not incur re-birth which is the abode of sorrow and which is transient, All the worlds, O Arjuna, from the abode of Brahman downwards have to go through a round of births, on attaining to me, however, O son of Kunti, there is no re-birth. 2 They who know a day of Brahman to end after a thousand Yugas, and a night (of his) to terminate after a thousand Yugas are persons that know day and night. 3 On the advent of (Brahman's) day everything that is manifest springeth from the unmanifest; and when (his) night cometh, into that same which is called unmanifest all things disappear. That same assemblage of creatures, springing forth again and again, dissolveth on the advent of night, and springeth forth (again), O son of Pritha, when day cometh, constrained (by the force of action, etc.) 4. There is, however, another entity, unmanifest and eternal, which is beyond that unmanifest, and which is not destroyed when all the entities are destroyed. It is said to be unmanifest and indestructible. They call it the highest goal, attaining which no one hath to come back. That is my Supreme seat. That Supreme Being, O son of Pritha, He within whom are all entities, and by whom all this is permeated, is to be attained by reverence undirected to any other object. I will tell thee the times, O bull of Bharata's race, in which devotees departing (from this life) go, never to return, or to return. The fire, the Light, the day, the lighted fortnight, the six months of the northern solstice, departing from here, the persons knowing Brahma go through this path to Brahma. 5 Smoke, night, also the dark-fortnight (and) the six months of the southern solstice, (departing) through this path, devotee, attaining to the lunar light, returneth. The bright and the dark, these two paths, are regarded to be the eternal (two paths) of the universe. By the one, (one) goeth never to return; by the other, one (going) cometh back. Knowing these two paths, O son of Pritha, no devotee is deluded. Therefore, at all times, be endued with devotion, O Arjuna. The meritorious fruit that is prescribed for the (study of the) Vedas, for sacrifices, for ascetic austerities and for gifts, a devotee knowing all this (that hath been said here),
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attaineth to it all, and (also) attaineth the Supreme and Primeval seat.'

Book 6
Chapter 33

1 arjuna uvāca
      madanugrahāya paramaṃ guhyam adhyātmasaṃjñitam
      yat tvayoktaṃ vacas tena moho 'yaṃ vigato mama
  2 bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā
      tvattaḥ kamalapatrākṣa māhātmyam api cāvyayam
  3 evam etad yathāttha tvam ātmānaṃ parameśvara
      draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama
  4 manyase yadi tac chakyaṃ mayā draṣṭum iti prabho
      yogeśvara tato me tvaṃ darśayātmānam avyayam
  5 śrībhagavān uvāca
      paśya me pārtha rūpāṇi śataśo 'tha sahasraśaḥ
      nānāvidhāni divyāni nānāvarṇākṛtīni ca
  6 paśyādityān vasūn rudrān aśvinau marutas tathā
      bahūny adṛṣṭapūrvāṇi paśyāścaryāṇi bhārata
  7 ihaikasthaṃ jagat kṛtsnaṃ paśyādya sacarācaram
      mama dehe guḍākeśa yac cānyad draṣṭum icchasi
  8 na tu māṃ śakyase draṣṭum anenaiva svacakṣuṣā
      divyaṃ dadāmi te cakṣuḥ paśya me yogam aiśvaram
  9 saṃjaya uvāca
      evam uktvā tato rājan mahāyogeśvaro hariḥ
      darśayām āsa pārthāya paramaṃ rūpam aiśvaram
  10 anekavaktranayanam anekādbhutadarśanam
     anekadivyābharaṇaṃ divyānekodyatāyudham
 11 divyamālyāmbaradharaṃ divyagandhānulepanam
     sarvāścaryamayaṃ devam anantaṃ viśvatomukham
 12 divi sūryasahasrasya bhaved yugapad utthitā
     yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ
 13 tatraikasthaṃ jagat kṛtsnaṃ pravibhaktam anekadhā
     apaśyad devadevasya śarīre pāṇḍavas tadā
 14 tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanaṃjayaḥ
     praṇamya śirasā devaṃ kṛtāñjalir abhāṣata
 15 arjuna uvāca
     paśyāmi devāṃs tava deva dehe; sarvāṃs tathā bhūtaviśeṣasaṃghān
     brahmāṇam īśaṃ kamalāsanastham; ṛṣīṃś ca sarvān uragāṃś ca divyān
 16 anekabāhūdaravaktranetraṃ; paśyāmi tvā sarvato 'nantarūpam
     nāntaṃ na madhyaṃ na punas tavādiṃ; paśyāmi viśveśvara viśvarūpa
 17 kirīṭinaṃ gadinaṃ cakriṇaṃ ca; tejorāśiṃ sarvato dīptimantam
     paśyāmi tvāṃ durnirīkṣyaṃ samantād; dīptānalārkadyutim aprameyam
 18 tvam akṣaraṃ paramaṃ veditavyaṃ; tvam asya viśvasya paraṃ nidhānam
     tvam avyayaḥ śāśvatadharmagoptā; sanātanas tvaṃ puruṣo mato me
 19 anādimadhyāntam anantavīryam; anantabāhuṃ śaśisūryanetram
     paśyāmi tvāṃ dīptahutāśavaktraṃ; svatejasā viśvam idaṃ tapantam
 20 dyāvāpṛthivyor idam antaraṃ hi; vyāptaṃ tvayaikena diśaś ca sarvāḥ
     dṛṣṭvādbhutaṃ rūpam idaṃ tavograṃ; lokatrayaṃ pravyathitaṃ mahātman
 21 amī hi tvā surasaṃghā viśanti; ke cid bhītāḥ prāñjalayo gṛṇanti
     svastīty uktvā maharṣisiddhasaṃghāḥ; stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ
 22 rudrādityā vasavo ye ca sādhyā; viśve 'śvinau marutaś coṣmapāś ca
     gandharvayakṣāsurasiddhasaṃghā; vīkṣante tvāṃ vismitāś caiva sarve
 23 rūpaṃ mahat te bahuvaktranetraṃ; mahābāho bahubāhūrupādam
     bahūdaraṃ bahudaṃṣṭrākarālaṃ; dṛṣṭvā lokāḥ pravyathitās tathāham
 24 nabhaḥspṛśaṃ dīptam anekavarṇaṃ; vyāttānanaṃ dīptaviśālanetram
     dṛṣṭvā hi tvāṃ pravyathitāntarātmā; dhṛtiṃ na vindāmi śamaṃ ca viṣṇo
 25 daṃṣṭrākarālāni ca te mukhāni; dṛṣṭvaiva kālānalasaṃnibhāni
     diśo na jāne na labhe ca śarma; prasīda deveśa jagannivāsa
 26 amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ; sarve sahaivāvanipālasaṃghaiḥ
     bhīṣmo droṇaḥ sūtaputras tathāsau; sahāsmadīyair api yodhamukhyaiḥ
 27 vaktrāṇi te tvaramāṇā viśanti; daṃṣṭrākarālāni bhayānakāni
     ke cid vilagnā daśanāntareṣu; saṃdṛśyante cūrṇitair uttamāṅgaiḥ
 28 yathā nadīnāṃ bahavo 'mbuvegāḥ; samudram evābhimukhā dravanti
     tathā tavāmī naralokavīrā; viśanti vaktrāṇy abhivijvalanti
 29 yathā pradīptaṃ jvalanaṃ pataṃgā; viśanti nāśāya samṛddhavegāḥ
     tathaiva nāśāya viśanti lokās; tavāpi vaktrāṇi samṛddhavegāḥ
 30 lelihyase grasamānaḥ samantāl; lokān samagrān vadanair jvaladbhiḥ
     tejobhir āpūrya jagat samagraṃ; bhāsas tavogrāḥ pratapanti viṣṇo
 31 ākhyāhi me ko bhavān ugrarūpo; namo 'stu te devavara prasīda
     vijñātum icchāmi bhavantam ādyaṃ; na hi prajānāmi tava pravṛttim
 32 śrībhagavān uvāca
     kālo 'smi lokakṣayakṛt pravṛddho; lokān samāhartum iha pravṛttaḥ
     ṛte 'pi tvā na bhaviṣyanti sarve; ye 'vasthitāḥ pratyanīkeṣu yodhāḥ
 33 tasmāt tvam uttiṣṭha yaśo labhasva; jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham
     mayaivaite nihatāḥ pūrvam eva; nimittamātraṃ bhava savyasācin
 34 droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca; karṇaṃ tathānyān api yodhavīrān
     mayā hatāṃs tvaṃ jahi mā vyathiṣṭhā; yudhyasva jetāsi raṇe sapatnān
 35 saṃjaya uvāca
     etac chrutvā vacanaṃ keśavasya; kṛtāñjalir vepamānaḥ kirīṭī
     namaskṛtvā bhūya evāha kṛṣṇaṃ; sagadgadaṃ bhītabhītaḥ praṇamya
 36 arjuna uvāca
     sthāne hṛṣīkeśa tava prakīrtyā; jagat prahṛṣyaty anurajyate ca
     rakṣāṃsi bhītāni diśo dravanti; sarve namasyanti ca siddhasaṃghāḥ
 37 kasmāc ca te na nameran mahātman; garīyase brahmaṇo 'py ādikartre
     ananta deveśa jagannivāsa; tvam akṣaraṃ sad asat tatparaṃ yat
 38 tvam ādidevaḥ puruṣaḥ purāṇas; tvam asya viśvasya paraṃ nidhānam
     vettāsi vedyaṃ ca paraṃ ca dhāma; tvayā tataṃ viśvam anantarūpa
 39 vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ; prajāpatis tvaṃ prapitāmahaś ca
     namo namas te 'stu sahasrakṛtvaḥ; punaś ca bhūyo 'pi namo namas te
 40 namaḥ purastād atha pṛṣṭhatas te; namo 'stu te sarvata eva sarva
     anantavīryāmitavikramas tvaṃ; sarvaṃ samāpnoṣi tato 'si sarvaḥ
 41 sakheti matvā prasabhaṃ yad uktaṃ; he kṛṣṇa he yādava he sakheti
     ajānatā mahimānaṃ tavedaṃ; mayā pramādāt praṇayena vāpi
 42 yac cāvahāsārtham asatkṛto 'si; vihāraśayyāsanabhojaneṣu
     eko 'tha vāpy acyuta tatsamakṣaṃ; tat kṣāmaye tvām aham aprameyam
 43 pitāsi lokasya carācarasya; tvam asya pūjyaś ca gurur garīyān
     na tvatsamo 'sty abhyadhikaḥ kuto 'nyo; lokatraye 'py apratimaprabhāva
 44 tasmāt praṇamya praṇidhāya kāyaṃ; prasādaye tvām aham īśam īḍyam
     piteva putrasya sakheva sakhyuḥ; priyaḥ priyāyārhasi deva soḍhum
 45 adṛṣṭapūrvaṃ hṛṣito 'smi dṛṣṭvā; bhayena ca pravyathitaṃ mano me
     tad eva me darśaya deva rūpaṃ; prasīda deveśa jagannivāsa
 46 kirīṭinaṃ gadinaṃ cakrahastam; icchāmi tvāṃ draṣṭum ahaṃ tathaiva
     tenaiva rūpeṇa caturbhujena; sahasrabāho bhava viśvamūrte
 47 śrībhagavān uvāca
     mayā prasannena tavārjunedaṃ; rūpaṃ paraṃ darśitam ātmayogāt
     tejomayaṃ viśvam anantam; ādyaṃ yan me tvadanyena na dṛṣṭapūrvam
 48 na veda yajñādhyayanair na dānair; na ca kriyābhir na tapobhir ugraiḥ
     evaṃrūpaḥ śakya ahaṃ nṛloke; draṣṭuṃ tvadanyena kurupravīra
 49 mā te vyathā mā ca vimūḍhabhāvo; dṛṣṭvā rūpaṃ ghoram īdṛṅ mamedam
     vyapetabhīḥ prītamanāḥ punas tvaṃ; tad eva me rūpam idaṃ prapaśya
 50 saṃjaya uvāca
     ity arjunaṃ vāsudevas tathoktvā; svakaṃ rūpaṃ darśayām āsa bhūyaḥ
     āśvāsayām āsa ca bhītam enaṃ; bhūtvā punaḥ saumyavapur mahātmā
 51 arjuna uvāca
     dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana
     idānīm asmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ
 52 śrībhagavān uvāca
     sudurdarśam idaṃ rūpaṃ dṛṣṭavān asi yan mama
     devā apy asya rūpasya nityaṃ darśanakāṅkṣiṇaḥ
 53 nāhaṃ vedair na tapasā na dānena na cejyayā
     śakya evaṃvidho draṣṭuṃ dṛṣṭavān asi māṃ yathā
 54 bhaktyā tv ananyayā śakya aham evaṃvidho 'rjuna
     jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca paraṃtapa
 55 matkarmakṛn matparamo madbhaktaḥ saṅgavarjitaḥ
     nirvairaḥ sarvabhūteṣu yaḥ sa mām eti pāṇḍava

SECTION XXXIII
(Bhagavad Gita Chapter IX)

"The Holy One said, 'Now I will tell thee that art without envy that most mysterious knowledge along with experience, knowing which thou wilt be freed from evil. This is royal science, a royal mystery, highly cleansing, directly apprehensible, consistent with the sacred laws, easy to practise, (and) imperishable. Those persons, O chastiser of foes, who have no faith in this sacred doctrine, not attaining to me, return to the path of this world that is subject to destruction. This entire universe is pervaded by me in my unmanifest form. All entities are in me, but I do not reside in them. Nor yet are all entities in me. Behold my divine power. Supporting all entities and producing all entities, myself doth not (yet) reside in (those) entities. As the great and obiquitious atmosphere always occupieth space, understand that all entities reside in me in the same way. 1 All entities, O son of Kunti, attain to my nature at the close of a Kalpa. I create them again at the beginning of a Kalpa. 2 Regulating my own (independent) nature I create again and in this whole assemblage of entities which is plastic in consequence of its subjection to nature. 3 Those acts, however, O Dhananjaya, do not fetter me who sitteth as one unconcerned, being unattached to those acts (of creation). Through me, the overlooker, primal nature produceth the (universe of) mobiles and immobiles. For the reason, O son of Kunti, the universe passeth through its rounds (of birth and destruction). 4 Not knowing my supreme nature of the great lord of all entities, ignorant people of vain hopes, vain acts, vain knowledge, confounded minds, wedded to the delusive nature of Asuras and Rakshasas, disregard me (as one) that hath assumed a human body. But high-souled ones, O son of Pritha, possessed of divine nature, and with minds directed to nothing else, worship me, knowing (me) to be the origin of all entities and undestructible. Always glorifying me, (or) striving with firm vows, (or) bowing down to me, with reverence and ever devoted, (they) worship me. 5 Others again, performing the sacrifice of knowledge,
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worship me, (some) as one, (some) as distinct, (some) as pervading the universe, in many forms. 1 I am the Vedic sacrifice, I am the sacrifice enjoined in the Smritis, I am Swadha, I am the medicament produced from herbs; I am the mantra, I am the sacrificial libation, I am the fire, and I am the (sacrificial) offering. 2 I am the father of this universe, the mother, the creator, grandsire; (I am) the thing to be known, the means by which everything is cleaned, the syllable Om, the Rik, the Saman and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the abode, the refuge, the friend, the source, the destruction, the support, the receptacle; and the undestructible seed. I give heat, I produce and suspend rain; I am immortality, and also death; and I am the existent and the non-existent, O Arjuna. They who know the three branches of knowledge, also drink the Soma juice, and whose sins have been cleansed worshipping me by sacrifices, seek admission into heaven; and these attaining to the sacred region of the chief of the gods, enjoy in heaven the celestial pleasure of the gods. Having enjoyed that celestial world of vast extent, upon exhaustion of their merit they re-enter the mortal world. It is thus that they who accept the doctrines of the three Vedas and wish for objects of desires, obtain going and coming. Those persons who, thinking (of me) without directing their minds to anything else, worship me, of those who are (thus) always devoted (to me)--I make them gifts and preserve what they have. Even those devotees who, endued with faith worship other godheads even they, O son of Kunti, worship me alone, (though) irregularly. 3 I am the enjoyer, as also the lord, of all sacrifices. They, however, do not know me truly; hence they fall off (from heaven). They whose vows are directed to the Pitris attain to the Pitris; who direct (their) worship to the inferior spirits called Bhutas attain to Bhutas; they who worship me, attain even to myself. They who offer me with reverence, leaf, flower, fruit, water--that offered with reverence, I accept from him whose self is pure. 4 Whatever thou dost, whatever eatest, whatever drinkest, whatever givest, whatever austerities thou performest, manage it in such a way, O son of Kunti, that it may be an offering to me. Thus mayst thou be freed from the fetters of action having good and evil fruits. With self endued with renunciation and devotion, thou wilt be released and will come to me. I am alike to all creatures; there is none hateful to me, none dear. They, however, who worship me with reverence are in me and I also am in them. If even a person of exceedingly wicked conduct worshippeth me, without worshipping any one else, he should certainly be regard as good, for his efforts are well-directed. (Such a person) soon becometh of virtuous soul, and attaineth to eternal tranquillity. Know, O son of Kunti, that none devoted to me
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is ever lost. For, O son of Pritha, even they who may be of sinful birth, women, Vaisyas, and also Sudras, even they, resorting to me, attain to the supreme goal. What then (shall I say) of holy Brahmanas and saints who are my devotees? Having come to this transient and miserable world, be engaged in my worship. 1 Fix thy mind on me; be my devotee, my worshipper; bow to me; and thus making me thy refuge and applying thy self to abstraction, thou wilt certainly come to me.'

Book 6
Chapter 34

 1 arjuna uvāca
      evaṃ satatayuktā ye bhaktās tvāṃ paryupāsate
      ye cāpy akṣaram avyaktaṃ teṣāṃ ke yogavittamāḥ
  2 śrībhagavān uvāca
      mayy āveśya mano ye māṃ nityayuktā upāsate
      śraddhayā parayopetās te me yuktatamā matāḥ
  3 ye tv akṣaram anirdeśyam avyaktaṃ paryupāsate
      sarvatragam acintyaṃ ca kūṭastham acalaṃ dhruvam
  4 saṃniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ
      te prāpnuvanti mām eva sarvabhūtahite ratāḥ
  5 kleśo 'dhikataras teṣām avyaktāsaktacetasām
      avyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate
  6 ye tu sarvāṇi karmāṇi mayi saṃnyasya matparāḥ
      ananyenaiva yogena māṃ dhyāyanta upāsate
  7 teṣām ahaṃ samuddhartā mṛtyusaṃsārasāgarāt
      bhavāmi nacirāt pārtha mayy āveśitacetasām
  8 mayy eva mana ādhatsva mayi buddhiṃ niveśaya
      nivasiṣyasi mayy eva ata ūrdhvaṃ na saṃśayaḥ
  9 atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram
      abhyāsayogena tato mām icchāptuṃ dhanaṃjaya
  10 abhyāse 'py asamartho 'si matkarmaparamo bhava
     madartham api karmāṇi kurvan siddhim avāpsyasi
 11 athaitad apy aśakto 'si kartuṃ madyogam āśritaḥ
     sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān
 12 śreyo hi jñānam abhyāsāj jñānād dhyānaṃ viśiṣyate
     dhyānāt karmaphalatyāgas tyāgāc chāntir anantaram
 13 adveṣṭā sarvabhūtānāṃ maitraḥ karuṇa eva ca
     nirmamo nirahaṃkāraḥ samaduḥkhasukhaḥ kṣamī
 14 saṃtuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ
     mayy arpitamanobuddhir yo madbhaktaḥ sa me priyaḥ
 15 yasmān nodvijate loko lokān nodvijate ca yaḥ
     harṣāmarṣabhayodvegair mukto yaḥ sa ca me priyaḥ
 16 anapekṣaḥ śucir dakṣa udāsīno gatavyathaḥ
     sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ
 17 yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
     śubhāśubhaparityāgī bhaktimān yaḥ sa me priyaḥ
 18 samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ
     śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ
 19 tulyanindāstutir maunī saṃtuṣṭo yena kena cit
     aniketaḥ sthiramatir bhaktimān me priyo naraḥ
 20 ye tu dharmyāmṛtam idaṃ yathoktaṃ paryupāsate
     śraddadhānā matparamā bhaktās te 'tīva me priyāḥ

SECTION XXXIV
(Bhagavad Gita Chapter X)

"The Holy One said, 'Once more still, O mighty-armed one, listen to my supernal words which, from desire of (thy) good, I say unto thee that wouldst be pleased (therewith). 2 The hosts of gods know not my origin, nor the great Rishis, since I am, in every way, the source of the gods and the great Rishis. 3 He that knoweth me as the Supreme Lord of the worlds, without birth and beginning, (he), undeluded among mortals, is free from all sins. Intelligence, knowledge, the absence of delusion, forgiveness, truth, self-restraint, and tranquillity, pleasure, pain, birth, death, fear, and also security, abstention from harm, evenness of mind, contentment, ascetic austerities, gift, fame, infamy, these several attributes of creatures arise from me. The Seven great Rishis, the four Maharishis before (them), and the Manus, partaking of my nature, were born from my mind, of whom in this world are these offsprings. 4 He that knoweth truly this pre-eminence and mystic power of mine, becometh possessed of unswerving devotion. Of this (there is) no doubt. I am the origin of all things, from me all things proceed. Thinking thus, the wise, endued with my nature, worship me. 5 Their hearts on me, their lives devoted to me, instructing one another, and gloryfying me they are ever contented and happy. 6 Unto them always devoted, and worshipping (me) with love, I give that devotion
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in the form of knowledge by which they come to me. 1 Of them, for compassion's sake. I destroy the darkness born of ignorance, by the brilliant lamp of knowledge, (myself) dwelling in their souls.'
"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the Holiest of the Holy, the eternal Male Being Divine, the First of gods Unborn, the Lord. All the Rishis proclaim thee thus, and also the celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also tellest me (so). All this that thou tellest me, O Kesava, I regard as true since, O Holy One, neither the gods nor the Danavas understand thy manifestation. Thou only knowest thyself by thyself. O Best of Male Beings. O Creator of all things; O Lord of all things, O God of gods, O Lord of the Universe, it behoveth thee to declare without any reservation, those divine perfections of thine by which perfections pervading these worlds thou abidest. How shall I, ever meditating, know thee, O thou of mystic powers, in what particular states mayst thou, O Holy One, be meditated upon by me? 2 Do thou again, O Janardana, copiously declare thy mystic powers and (thy) perfections, for I am never satiated with hearing thy nectar-like words."
"The Holy One said,--'Well, unto thee I will declare my divine perfections, by means of the principal ones (among them), O chief of the Kurus, for there is no end to the extent of my (perfections). 3 I am the soul, O thou of curly hair, seated in the heart of every being, I am the beginning, and the middle, and the end also of all beings. I am Vishnu among the Adityas, the resplendent Sun among all luminous bodies; I am Marichi among the Maruts, and the Moon among constellations. 4 I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses; I am the intellect in (living) beings. I am Sankara among the Rudras, the Lord of treasures among the Yakshas and the Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked (mountains).  5 Know me, O son of Pritha, to be Vrihaspati, the chief of household priests. I am Skanda among commanders of forces. I am Ocean among receptacles of water. I am Bhrigu among the great Rishis, I am the One, undestructible (syllable Om) among words. Of sacrifices I am the Japa-sacrifice. 6 Of immobiles I am the Himavat. I am the figtree
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among all trees, I am Narada among the celestial Rishis. I am Chitraratha among the Gandharvas and the ascetic Kapila among ascetics crowned with Yoga success. Know me to be Uchchaisravas among horses, brought forth by (the churning for) nectar, Airavata among princely elephants, and the king among men. Among weapons I am the thunderbolt, among cows I am (she called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki among serpents. 1 I am Ananta among Nagas, I am Varuna among acquatic beings, I am Aryaman among the Pitris, and Yama among those that judge and punish. 2 I am Prahlada among the Daityas, and Time among things that count. I am the lion among the beasts, and Vinata's son among winged creatures. Of purifiers I am the wind. I am Rama among wielders of weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among streams. 3 Of created things I am the beginning and the end and also the middle, O Arjuna. I am the knowledge of Supreme Spirit among all kinds of knowledge, and the disputation among disputants. 4 Among all letters I am the letter A, and (the compound called) Dwanda among all compounds. I am also Time Eternal, and I am the Ordainer with face turned on every side. 5 I am Death that seizeth all, and the source of all, that is to be. Among females, I am Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of the seasons (I am) that which is productive of flowers. 6 I am the game of dice of them that cheat, and the splendour of those that are splendid. I am Victory, I am Exertion, I am the goodness of the good. I am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu. I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod of those that chastise, I am the Policy of those that seek victory. I am silence among those that are secret. I am the Knowledge of those that are possessed of Knowledge. That which is the Seed of all things, I am that, O Arjuna. There is nothing mobile or
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immobile, which can exist without me. There is no end, O chastiser of foes, of my divine perfections. This recital of the extent of (those) perfections hath been uttered by me by way (only) of instancing them. Whatever of exalted things (there is) or glorious, or strong, understand thou that everything is born of a portion of my energy. Or rather, what hast thou to do, by knowing all this in detail, O Arjuna? Supporting this entire universe with only a portion (of myself), I stand. 1"

Book 6
Chapter 35

1 śrībhagavān uvāca
      idaṃ śarīraṃ kaunteya kṣetram ity abhidhīyate
      etad yo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ
  2 kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata
      kṣetrakṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama
  3 tat kṣetraṃ yac ca yādṛk ca yadvikāri yataś ca yat
      sa ca yo yatprabhāvaś ca tat samāsena me śṛṇu
  4 ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak
      brahmasūtrapadaiś caiva hetumadbhir viniścitaiḥ
  5 mahābhūtāny ahaṃkāro buddhir avyaktam eva ca
      indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ
  6 icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaś cetanā dhṛtiḥ
      etat kṣetraṃ samāsena savikāram udāhṛtam
  7 amānitvam adambhitvam ahiṃsā kṣāntir ārjavam
      ācāryopāsanaṃ śaucaṃ sthairyam ātmavinigrahaḥ
  8 indriyārtheṣu vairāgyam anahaṃkāra eva ca
      janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam
  9 asaktir anabhiṣvaṅgaḥ putradāragṛhādiṣu
      nityaṃ ca samacittatvam iṣṭāniṣṭopapattiṣu
  10 mayi cānanyayogena bhaktir avyabhicāriṇī
     viviktadeśasevitvam aratir janasaṃsadi
 11 adhyātmajñānanityatvaṃ tattvajñānārthadarśanam
     etaj jñānam iti proktam ajñānaṃ yad ato 'nyathā
 12 jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
     anādimat paraṃ brahma na sat tan nāsad ucyate
 13 sarvataḥ pāṇipādaṃ tat sarvato 'kṣiśiromukham
     sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati
 14 sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam
     asaktaṃ sarvabhṛc caiva nirguṇaṃ guṇabhoktṛ ca
 15 bahir antaś ca bhūtānām acaraṃ caram eva ca
     sūkṣmatvāt tad avijñeyaṃ dūrasthaṃ cāntike ca tat
 16 avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam
     bhūtabhartṛ ca taj jñeyaṃ grasiṣṇu prabhaviṣṇu ca
 17 jyotiṣām api taj jyotis tamasaḥ param ucyate
     jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya viṣṭhitam
 18 iti kṣetraṃ tathā jñānaṃ jñeyaṃ coktaṃ samāsataḥ
     madbhakta etad vijñāya madbhāvāyopapadyate
 19 prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api
     vikārāṃś ca guṇāṃś caiva viddhi prakṛtisaṃbhavān
 20 kāryakāraṇakartṛtve hetuḥ prakṛtir ucyate
     puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur ucyate
 21 puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān
     kāraṇaṃ guṇasaṅgo 'sya sadasadyonijanmasu
 22 upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
     paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ
 23 ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha
     sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate
 24 dhyānenātmani paśyanti ke cid ātmānam ātmanā
     anye sāṃkhyena yogena karmayogena cāpare
 25 anye tv evam ajānantaḥ śrutvānyebhya upāsate
     te 'pi cātitaranty eva mṛtyuṃ śrutiparāyaṇāḥ
 26 yāvat saṃjāyate kiṃ cit sattvaṃ sthāvarajaṅgamam
     kṣetrakṣetrajñasaṃyogāt tad viddhi bharatarṣabha
 27 samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram
     vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati
 28 samaṃ paśyan hi sarvatra samavasthitam īśvaram
     na hinasty ātmanātmānaṃ tato yāti parāṃ gatim
 29 prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ
     yaḥ paśyati tathātmānam akartāraṃ sa paśyati
 30 yadā bhūtapṛthagbhāvam ekastham anupaśyati
     tata eva ca vistāraṃ brahma saṃpadyate tadā
 31 anāditvān nirguṇatvāt paramātmāyam avyayaḥ
     śarīrastho 'pi kaunteya na karoti na lipyate
 32 yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate
     sarvatrāvasthito dehe tathātmā nopalipyate
 33 yathā prakāśayaty ekaḥ kṛtsnaṃ lokam imaṃ raviḥ
     kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārata
 34 kṣetrakṣetrajñayor evam antaraṃ jñānacakṣuṣā
     bhūtaprakṛtimokṣaṃ ca ye vidur yānti te param

SECTION XXXV
(Bhagavad Gita Chapter XI)

"Arjuna said,--'This discourse about the supreme mystery, called Adhyatman, which thou hast uttered for my welfare, hath dispelled my delusion. 2 For I have heard at large from thee of the creation and dissolution of beings, O thou of eyes like lotus petals, and also of thy greatness that knoweth no deterioration. What thou hast said about thyself, O great Lord, is even so. O best of Male Beings, I desire to behold thy sovereign form. If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self. 3'
"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape. Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee). Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see. 4 Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'"
Sanjaya continued,--"Having said this, O monarch, Hari, the mighty Lord of mystic power, then revealed to the son of Pritha his Supreme sovereign form, with many mouths and eyes, many wonderous aspects, many celestial ornaments, many celestial weapons uplifted, wearing celestial garlands and robes, (and) with unguents of celestial fragrance, full of every wonder, resplendent, infinite, with faces turned on all sides. 5 If the splendour of a thousand suns were to burst forth at once in the sky,
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[paragraph continues] (then) that would be like the splendour of that Mighty One. The son of Pandu then beheld there in the body of that God of gods the entire universe divided and sub-divided into many parts, all collected together. 1 Then Dhananjaya, filled with amazement, (and) with hair standing on end, bowing with (his) head, with joined hands addressed the God.
"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts of creatures, (and) Brahman seated on (his) lotus seat, and all the Rishis and the celestial snakes. I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form. Bearing (thy) diadem, mace, and discus, a mass of energy, glowing on all sides, do I behold thee that art hard to look at, endued on all sides with the effulgence of the blazing fire or the Sun, (and) immeasurable. Thou art indestructible, (and) the Supreme object of this universe. Thou art without decay, the guardian of eternal virtue. I regard thee to be the eternal (male) Being. I behold thee to be without beginning, mean, end, to be of infinite prowess, of innumerable arms, having the Sun and the Moon for thy eyes, the blazing fire for thy mouth, and heating this universe with energy of thy own. For the space betwixt heaven and earth is pervaded by Thee alone, as also all the points of the horizon. At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth. For these hosts of gods are entering thee. Some, afraid, are praying with joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas praise Thee with copious hymns of praise. 2 The Rudras, the Adityas, the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty form with many mouths and eyes, O mighty-armed one, with innumerable arms, thighs and feet, many stomachs, (and) terrible in consequence of many tusks, all creatures are frightened and I also. Indeed, touching the very skies, of blazing radiance, many-hued, mouth wide-open, with eyes that are blazing and large, beholding thee, O Vishnu, with (my) inner soul trembling (in fright), I can no longer command courage and peace of mind. Beholding thy mouths that are terrible in consequence of (their) tusks, and that are fierce (as the all-destroying fire at the end of the Yuga), I cannot recognise the points of the horizon nor can I command peace of mind. Be gracious, O God of gods, O thou that art the refuge of the Universe. And all these sons of Dhritarashtra, together with the hosts of kings, and Bhishma, and Drona, and also this Suta's son (Karna), accompanied by even the principal warriors of our
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side, are quickly entering thy terrible mouths rendered fierce by thy tusks. Some, with their heads crushed, are seen striking at the interstices of (thy) teeth. As many currents of water flowing through different channels roll rapidly towards the ocean, so these heroes of the world of men enter thy mouths that flame all around. As moths with increasing speed rush for (their own) destruction to the blazing fire, so also do (these) people, with unceasing speed, enter thy mouths for (their) destruction. Swallowing all these men from every side, thou lickest them with thy flaming mouths. Filling the whole universe with (thy) energy, thy fierce splendours, O Vishnu, are heating (everything). Tell me who thou art of (such) fierce form. I bow to thee, O chief of the gods, be gracious to me. I desire to know thee that art the Primeval One, I do not understand thy action.' 1
The Holy One said, "I am Death, the destroyer of the worlds, fully developed. I am now engaged in slaying the race of men. Without thee all these warriors standing in the different divisions shall cease to be. 2 Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy (this) swelling kingdom. By me have all these been already slain. Be only (my) instrument. O thou that can'st draw the bow with (even) the left hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic warriors, (already) slain by me, do thou slay. Be not dismayed, fight; thou shalt conquer in battle (thy) foes."
Sanjaya continued,--"Hearing these words of Kesava, the diadem-decked (Arjuna), trembling, (and) with joined-hands, bowed (unto him); and once more said unto Krishna, with voice choked up and overwhelmed with fear, and making his salutations (to him).--
Arjuna said, "It is meet, Hrishikesa, that the universe is delighted and charmed in uttering thy praise, and the Rakshasas flee in fear in all directions, and the hosts of the Siddhas bow down (to thee). And why should they not bow down to thee, O Supreme Soul, that are greater than even Brahman (himself), and the primal cause? O thou that art Infinite. O God of the gods, O thou that art the refuge of the universe, thou art indestructible, thou art that which is, and that which is not and that which is beyond (both). Thou art the First God, the ancient (male) Being, thou art the Supreme refuge of this universe. Thou art the Knower, thou art the Object to be known, thou art the highest abode.
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[paragraph continues] By thee is pervaded this universe, O thou of infinite form. 1 Thou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee a thousand times, and again and yet again obeisance to thee. Obeisance to thee in front, and also from behind. Let obeisance be to thee from every side, O thou that art all. Thou art all, of energy that is infinite, and prowess that is immeasurable. Thou embracest the All. Regarding (thee) a friend whatever hath been said by me carelessly, such as--O Krishna, O Yadava, O friend,--not knowing this thy greatness from want of judgement or from love either, whatever disrespect hath been shown thee for purpose of mirth, on occasions of play, lying, sitting, (or) at meals, while alone or in the presence of others, O undeteriorating one, I beg thy pardon for it, that art immeasurable. Thou art the father of this universe of mobiles and immobiles. Thou art the great master deserving of worship. There is none equal to thee, how can there be one greater? O thou whose power is unparalleled in even three worlds? 2 Therefore bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O adorable one. It behoveth thee. O God, to bear (my faults) as a father (his) son's, a friend (his) friend's, a lover (his) loved one's. Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind hath been troubled, with fear. Show me that (other ordinary) form, O God. Be gracious, O Lord of the gods, O thou that art the refuge of the universe. (Decked) in diadem, and (armed) with mace, discus in hand, as before, I desire to behold thee. Be of that same four-armed form, O thou of a thousand arms, thou of universal form."
"The Holy One said, 'Pleased with thee, O Arjuna, I have, by my (own) mystic power, shown thee this supreme form, full of glory, Universal, Infinite, Primeval, which hath been seen before by none save thee. Except by thee alone, hero of Kuru's race, I cannot be seen in this form in the world of men by any one else, (aided) even by the study of the Vedas and of sacrifices, by gifts, by actions, (or) by the severest austerities. 3 Let no fear be thine, nor perplexity of mind at seeing this awful form of mine. Freed from fear with a joyful heart, thou again see Me assuming that other form.'"
Sanjaya continued,--"Vasudeva, having said all this to Arjuna, once more showed (him) his own (ordinary) form, and that High-Souled one, assuming once more (his) gentle form, comforted him who had been afflicted."
"Arjuna said, 'Beholding this gentle human form of thine, O Janardana, I have now become of right mind and have come to my normal state.'
"The Holy One said, 'This form of mine which thou hast seen is difficult
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of being seen. Even the gods are always desirous of becoming spectators of this (my) form. Not by the Vedas, nor by austerities, nor by gifts, nor by sacrifices, can I be seen in this form of mine which thou hast seen. By reverence, however, that is exclusive (in its objects), O Arjuna, I can in this form be known, seen truly, and attained to, O chastiser of foes. He who doth everything for me, who hath me for his supreme object, who is freed from attachment, who is without enmity towards all beings, even he, O Arjuna, cometh to me.'

Book 6
Chapter 36

1 śrībhagavān uvāca
      paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam
      yaj jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ
  2 idaṃ jñānam upāśritya mama sādharmyam āgatāḥ
      sarge 'pi nopajāyante pralaye na vyathanti ca
  3 mama yonir mahad brahma tasmin garbhaṃ dadhāmy aham
      saṃbhavaḥ sarvabhūtānāṃ tato bhavati bhārata
  4 sarvayoniṣu kaunteya mūrtayaḥ saṃbhavanti yāḥ
      tāsāṃ brahma mahad yonir ahaṃ bījapradaḥ pitā
  5 sattvaṃ rajas tama iti guṇāḥ prakṛtisaṃbhavāḥ
      nibadhnanti mahābāho dehe dehinam avyayam
  6 tatra sattvaṃ nirmalatvāt prakāśakam anāmayam
      sukhasaṅgena badhnāti jñānasaṅgena cānagha
  7 rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam
      tan nibadhnāti kaunteya karmasaṅgena dehinam
  8 tamas tv ajñānajaṃ viddhi mohanaṃ sarvadehinām
      pramādālasyanidrābhis tan nibadhnāti bhārata
  9 sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata
      jñānam āvṛtya tu tamaḥ pramāde saṃjayaty uta
  10 rajas tamaś cābhibhūya sattvaṃ bhavati bhārata
     rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā
 11 sarvadvāreṣu dehe 'smin prakāśa upajāyate
     jñānaṃ yadā tadā vidyād vivṛddhaṃ sattvam ity uta
 12 lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā
     rajasy etāni jāyante vivṛddhe bharatarṣabha
 13 aprakāśo 'pravṛttiś ca pramādo moha eva ca
     tamasy etāni jāyante vivṛddhe kurunandana
 14 yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt
     tadottamavidāṃ lokān amalān pratipadyate
 15 rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
     tathā pralīnas tamasi mūḍhayoniṣu jāyate
 16 karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
     rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam
 17 sattvāt saṃjāyate jñānaṃ rajaso lobha eva ca
     pramādamohau tamaso bhavato 'jñānam eva ca
 18 ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ
     jaghanyaguṇavṛttasthā adho gacchanti tāmasāḥ
 19 nānyaṃ guṇebhyaḥ kartāraṃ yadā draṣṭānupaśyati
     guṇebhyaś ca paraṃ vetti madbhāvaṃ so 'dhigacchati
 20 guṇān etān atītya trīn dehī dehasamudbhavān
     janmamṛtyujarāduḥkhair vimukto 'mṛtam aśnute
 21 arjuna uvāca
     kair liṅgais trīn guṇān etān atīto bhavati prabho
     kimācāraḥ kathaṃ caitāṃs trīn guṇān ativartate
 22 śrībhagavān uvāca
     prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava
     na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati
 23 udāsīnavad āsīno guṇair yo na vicālyate
     guṇā vartanta ity eva yo 'vatiṣṭhati neṅgate
 24 samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ
     tulyapriyāpriyo dhīras tulyanindātmasaṃstutiḥ
 25 mānāpamānayos tulyas tulyo mitrāripakṣayoḥ
     sarvārambhaparityāgī guṇātītaḥ sa ucyate
 26 māṃ ca yo 'vyabhicāreṇa bhaktiyogena sevate
     sa guṇān samatītyaitān brahmabhūyāya kalpate
 27 brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
     śāśvatasya ca dharmasya sukhasyaikāntikasya ca

SECTION XXXVI
(Bhagavad Gita Chapter XII)

"Arjuna said, 'Of those worshippers who, constantly devoted, adore thee, and those who (meditate) on thee as the Immutable and Unmanifest, who are best acquainted with devotion.'
"The Holy One said, 'Fixing (their) mind on me, they that constantly adore me, being endued (besides) with the highest faith, are deemed by me to be the most devoted. They, however, who worship the Immutable, the Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the Immutable, the Eternal, who, restraining the entire group of the senses, are equal-minded in respect of all around and are engaged in the good of all creatures, (also) attain to me. The trouble is the greater for those whose minds are fixed on the Unmanifest; for the path to the Unmanifest is hard to find by those that are embodied. They (again) who, reposing all action on me (and) regarding me as their highest object (of attainment), worship me, meditating on me with devotion undirected to anything else, of them whose minds are (thus) fixed on me, I, without delay, become the deliverer from the ocean of (this) mortal world. Fix thy heart on me alone, place thy understanding on me, Hereafter then shalt thou dwell in me. (There is) no doubt (in this). 1 If however, thou art unable to fix thy heart steadily on me, then, O Dhananjaya, strive to obtain me by devotion (arising) from continuous application. If thou beest unequal to even (this) continuous application, then let actions performed for me be thy highest aim. Even performing all thy acts for my sake, thou wilt obtain perfection. If even this thou art unable to do, then resorting to devotion in me, (and) subduing thy soul, abandon the fruit of all actions. Knowledge is superior to application (in devotion); meditation is better than knowledge; the abandonment of the fruit of reaction (is better) than meditation, and tranquillity (results) immediately from abandonment. He who hath no hatred for any creature, who is friendly and compassionate also, who is free from egoism, who hath no vanity, attachment, who is alike in pleasure
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and pain, who is forgiving, contented, always devoted, of subdued, soul, firm of purpose, with heart and understanding fixed on me, even he is dear to me. He through whom the world is not troubled, (and) who is not troubled by the world, who is free from joy, wrath, fear and anxieties, even he is dear to me. That devotee of mine who is unconcerned, pure, diligent, unconnected (with worldly objects), and free from distress (of mind), and who renounceth every action (for fruit), even he is dear to me. 1 He who hath no joy, no aversion, who neither grieveth nor desireth, who renounceth both good and evil, (and) who is full of faith in me, even he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, (and pleasure and pain), who is free from attachment, to whom censure and praise are equal, who is taciturn, who is contented with anything that cometh (to him), who is homeless, of steady mind and full of faith, even that man is dear to me. They who resort to this righteousness (leading to) immortality which hath been (already) declared,--those devotees full of faith and regarding me as the highest object (of their acquisition) are the dearest to me.'

Book 6
Chapter 37

1 śrībhagavān uvāca
      ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyayam
      chandāṃsi yasya parṇāni yas taṃ veda sa vedavit
  2 adhaś cordhvaṃ prasṛtās tasya śākhā; guṇapravṛddhā viṣayapravālāḥ
      adhaś ca mūlāny anusaṃtatāni; karmānubandhīni manuṣyaloke
  3 na rūpam asyeha tathopalabhyate; nānto na cādir na ca saṃpratiṣṭhā
      aśvattham enaṃ suvirūḍhamūlam; asaṅgaśastreṇa dṛḍhena chittvā
  4 tataḥ padaṃ tatparimārgitavyaṃ; yasmin gatā na nivartanti bhūyaḥ
      tam eva cādyaṃ puruṣaṃ prapadye; yataḥ pravṛttiḥ prasṛtā purāṇī
  5 nirmānamohā jitasaṅgadoṣā; adhyātmanityā vinivṛttakāmāḥ
      dvandvair vimuktāḥ sukhaduḥkhasaṃjñair; gacchanty amūḍhāḥ padam avyayaṃ tat
  6 na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
      yad gatvā na nivartante tad dhāma paramaṃ mama
  7 mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
      manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati
  8 śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
      gṛhītvaitāni saṃyāti vāyur gandhān ivāśayāt
  9 śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca
      adhiṣṭhāya manaś cāyaṃ viṣayān upasevate
  10 utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
     vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ
 11 yatanto yoginaś cainaṃ paśyanty ātmany avasthitam
     yatanto 'py akṛtātmāno nainaṃ paśyanty acetasaḥ
 12 yad ādityagataṃ tejo jagad bhāsayate 'khilam
     yac candramasi yac cāgnau tat tejo viddhi māmakam
 13 gām āviśya ca bhūtāni dhārayāmy aham ojasā
     puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ
 14 ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ
     prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham
 15 sarvasya cāhaṃ hṛdi saṃniviṣṭo; mattaḥ smṛtir jñānam apohanaṃ ca
     vedaiś ca sarvair aham eva vedyo; vedāntakṛd vedavid eva cāham
 16 dvāv imau puruṣau loke kṣaraś cākṣara eva ca
     kṣaraḥ sarvāṇi bhūtāni kūṭastho 'kṣara ucyate
 17 uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ
     yo lokatrayam āviśya bibharty avyaya īśvaraḥ
 18 yasmāt kṣaram atīto 'ham akṣarād api cottamaḥ
     ato 'smi loke vede ca prathitaḥ puruṣottamaḥ
 19 yo mām evam asaṃmūḍho jānāti puruṣottamam
     sa sarvavid bhajati māṃ sarvabhāvena bhārata
 20 iti guhyatamaṃ śāstram idam uktaṃ mayānagha
     etad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata

SECTION XXXVII
(Bhagavad Gita, Chapter XIII)

"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned call Kshetrajna. 2 Know me, O Bharata, to be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be (true) knowledge. What that Kshetra (is), and what (it is) like, and what changes it undergoes, and whence (it comes), what is he (viz., Kshetrajna), and what his powers are, hear from me in brief. All this hath in many ways been sung separately, by Rishis in various verses, in well-settled texts fraught with reason and giving indications of Brahman. The great elements, egoism, intellect, the unmanifest (viz., Prakriti), also the ten senses, the one (manas), the five objects of sense, desire, aversion, pleasure, pain, body consciousness, courage,--all this in brief hath been declared to be Kshetra in its modified form. Absence of vanity, absence of ostentation, abstention from injury, forgiveness, uprightness, devotion to preceptor, purity, constancy, self-restraint, indifference to objects of sense, absence of egoism, perception of the misery and evil of birth, death, decrepitude and disease, 3
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freedom from attachment, absence of sympathy for son, wife, home, and the rest, and constant equanimity of heart on attainment of good and evil, unswerving devotion to me without meditation on anything else, frequenting of lonely places, distaste for concourse of men, 1 constancy in the knowledge of the relation of the individual self to the supreme, perception of the object of the knowledge of truth,--all this is called Knowledge; all that which is contrary to this is Ignorance. 2 That which is the object of knowledge I will (now) declare (to thee), knowing which one obtaineth immortality. [It is] the Supreme Brahma having no beginning, who is said to be neither existent nor non-existent; whose hands and feet are on all sides, whose eyes, heads and faces are on all sides, who dwells pervading everything in the world, who is possessed of all the qualities of the senses (though) devoid of the senses, without attachment (yet) sustaining all things, without attributes (yet) enjoying (a) all attributes, 3 without and within all creatures, immobile and mobile, not knowable because of (his) subtlety, remote yet near, undistributed in all beings, (yet) remaining as if distributed, who is the sustainer of (all) beings, the absorber and the creator (of all); who is the light of all luminous bodies, who is said to be beyond all darkness; who is knowledge, the Object of knowledge, the End of knowledge and seated in the hearts of all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been declared (to thee) in brief. My devotee, knowing (all) this, becomes one in spirit with me. Know that Nature and Spirit are both without beginning (and) know (also) that all modifications and all qualities spring from Nature. 4 Nature is said to be the source of the capacity of enjoying pleasures and pains. 5 For Spirit, dwelling in nature enjoyeth the qualities born of Nature. The cause of its births in good or evil wombs is (its) connection with the qualities. 6 The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the
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mighty lord, and also the Supreme Soul. 1 He who thus knows Spirit, and Nature, with the qualities, in whatever state he may be, is never born again. Some by meditation behold the self in the self by the self; others by devotion according to the Sankhya system; and others (again), by devotion through works. Others yet not knowing this, worship, hearing of it from others. Even these, devoted to what is heard, cross over death. 2 Whatever entity, immobile or mobile, cometh into existence, know that, O bull of Bharata's race, to be from the connection of Kshetra and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling alike in all beings, the Imperishable in the Perishable. For seeing the Lord dwelling alike everywhere, one doth not destroy 3 himself by himself, and then reacheth the highest goal. He seeth (truly) who seeth all actions to be wrought by nature alone in every way and the self likewise to be not the doer. When one seeth the diversity of entities as existing in one, and the issue (everything) from that (One), then is one said to attain to Brahma. This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body. As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted. 4 As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme. 5

Book 6
Chapter 38

1 śrībhagavān uvāca
      abhayaṃ sattvasaṃśuddhir jñānayogavyavasthitiḥ
      dānaṃ damaś ca yajñaś ca svādhyāyas tapa ārjavam
  2 ahiṃsā satyam akrodhas tyāgaḥ śāntir apaiśunam
      dayā bhūteṣv aloluptvaṃ mārdavaṃ hrīr acāpalam
  3 tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā
      bhavanti saṃpadaṃ daivīm abhijātasya bhārata
  4 dambho darpo 'timānaś ca krodhaḥ pāruṣyam eva ca
      ajñānaṃ cābhijātasya pārtha saṃpadam āsurīm
  5 daivī saṃpad vimokṣāya nibandhāyāsurī matā
      mā śucaḥ saṃpadaṃ daivīm abhijāto 'si pāṇḍava
  6 dvau bhūtasargau loke 'smin daiva āsura eva ca
      daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu
  7 pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ
      na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate
  8 asatyam apratiṣṭhaṃ te jagad āhur anīśvaram
      aparasparasaṃbhūtaṃ kim anyat kāmahaitukam
  9 etāṃ dṛṣṭim avaṣṭabhya naṣṭātmāno 'lpabuddhayaḥ
      prabhavanty ugrakarmāṇaḥ kṣayāya jagato 'hitāḥ
  10 kāmam āśritya duṣpūraṃ dambhamānamadānvitāḥ
     mohād gṛhītvāsadgrāhān pravartante 'śucivratāḥ
 11 cintām aparimeyāṃ ca pralayāntām upāśritāḥ
     kāmopabhogaparamā etāvad iti niścitāḥ
 12 āśāpāśaśatair baddhāḥ kāmakrodhaparāyaṇāḥ
     īhante kāmabhogārtham anyāyenārthasaṃcayān
 13 idam adya mayā labdham idaṃ prāpsye manoratham
     idam astīdam api me bhaviṣyati punar dhanam
 14 asau mayā hataḥ śatrur haniṣye cāparān api
     īśvaro 'ham ahaṃ bhogī siddho 'haṃ balavān sukhī
 15 āḍhyo 'bhijanavān asmi ko 'nyo 'sti sadṛśo mayā
     yakṣye dāsyāmi modiṣya ity ajñānavimohitāḥ
 16 anekacittavibhrāntā mohajālasamāvṛtāḥ
     prasaktāḥ kāmabhogeṣu patanti narake 'śucau
 17 ātmasaṃbhāvitāḥ stabdhā dhanamānamadānvitāḥ
     yajante nāmayajñais te dambhenāvidhipūrvakam
 18 ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ
     mām ātmaparadeheṣu pradviṣanto 'bhyasūyakāḥ
 19 tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān
     kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu
 20 āsurīṃ yonim āpannā mūḍhā janmani janmani
     mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim
 21 trividhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ
     kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet
 22 etair vimuktaḥ kaunteya tamodvārais tribhir naraḥ
     ācaraty ātmanaḥ śreyas tato yāti parāṃ gatim
 23 yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ
     na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim
 24 tasmāc chāstraṃ pramāṇaṃ te kāryākāryavyavasthitau
     jñātvā śāstravidhānoktaṃ karma kartum ihārhasi

SECTION XXXVIII
(Bhagavad Gita Chapter XIV)

"The Holy One said, 'I will again declare (to thee) that supernal science of sciences, that excellent science, knowing which all the munis have attained to the highest perfection from (the fetters of) this body. 6
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[paragraph continues] Resorting to this science, and attaining to my nature, they are not reborn even on (the occasion of) a (new) creation and are not disturbed at the universal dissolution. The mighty Brahma is a womb for me. Therein I place the (living) germ. Thence, O Bharata, the birth of all beings taketh place. Whatever (bodily) forms, O son of Kunti, are born in all wombs, of them Brahma is the mighty womb, (and) I the seed-imparting Sire. 1 Goodness, passion, darkness, these qualities, born of nature, bind down, O thou of mighty arms, the eternal embodied [soul] in the body. 2 Amongst these, Goodness, from its unsullied nature, being enlightening and free from misery, bindeth (the soul), O sinless one, with the attainment of happiness and of knowledge. Know that passion, having desire for its essence, is born of thirst and attachment. That, O son of Kunti, bindeth the embodied (soul) by the attachment of work. Darkness, however, know, is born of ignorance, (and) bewilders all embodied [soul]. That bindeth, O Bharata, by error, indolence, and sleep. Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth with work; but darkness, veiling knowledge, uniteth with error. Passion and darkness, being repressed, Goodness remaineth, O Bharata. Passion and goodness (being repressed), darkness (remaineth); (and) darkness and goodness (being repressed), passion (remaineth). When in this body, in all its gates, the light of knowledge is produced, then should one know that goodness hath been developed there. Avarice, activity, performance of works, want of tranquillity, desire,--these, O bull of Bharata's race, are born when passion is developed. Gloom, inactivity, error, and delusion also,--these, O son of Kuru's race, are born when darkness is developed. When the holder of a body goeth to dissolution while goodness is developed, then he attaineth to the spotless regions of those that know the Supreme. Going to dissolution when passion prevails, one is born among those that are attached to work. Likewise, dissolved during darkness, one is born in wombs that beget the ignorant. The fruit of good action is said to be good and untainted. The fruit, however, of passion, is misery; (and) the fruit of Darkness is ignorance. From goodness is produced knowledge; from passion, avarice; (and) from darkness are error and delusion, and also ignorance. They that dwell in goodness go on high; they that are addicted to passion dwell in the middle; (while) they that are of darkness, being addicted to the lowest quality, go down. When an observer recognises none else to be an agent save the qualities, and knows that which is beyond (the qualities), he attaineth to my nature. The embodied [soul], by transcending these three qualities which constitute the source of all bodies, enjoyeth immortality, being freed from birth,
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death, decrepitude, and misery.' 1
"Arjuna said, 'What are indications, O Lord, of one who hath transcended these three qualities? What is his conduct? How also doth one transcend these three qualities?"
"The Holy One said, 'He who hath no aversion for light, activity, and even delusion, O son of Pandu, when they are present, nor desireth them when they are absent, 2 who, seated as one unconcerned, is not shaken by those qualities; who sitteth and moveth not, thinking that it is the qualities (and not he) that are engaged (in their respective functions); to whom pain and pleasure are alike, who is self-contained, and to whom a sod of earth, a stone, and gold are alike; to whom the agreeable and the disagreeable are the same; who hath discernment; to whom censure and praise are the same; to whom honour and dishonour are the same; who regardeth friend and foe alike; who hath renounced all exertion--is said to have transcended the qualities. He also who worshippeth Me with exclusive devotion, he, transcending those qualities, becometh fit for admission into the nature of Brahma. For I am the stay of Brahma, of immortality, of undestructibility, of eternal piety, and of unbroken felicity.' 3

Book 6
Chapter 39

1 arjuna uvāca
      ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ
      teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ
  2 śrībhagavān uvāca
      trividhā bhavati śraddhā dehināṃ sā svabhāvajā
      sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu
  3 sattvānurūpā sarvasya śraddhā bhavati bhārata
      śraddhāmayo 'yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ
  4 yajante sāttvikā devān yakṣarakṣāṃsi rājasāḥ
      pretān bhūtagaṇāṃś cānye yajante tāmasā janāḥ
  5 aśāstravihitaṃ ghoraṃ tapyante ye tapo janāḥ
      dambhāhaṃkārasaṃyuktāḥ kāmarāgabalānvitāḥ
  6 karśayantaḥ śarīrasthaṃ bhūtagrāmam acetasaḥ
      māṃ caivāntaḥśarīrasthaṃ tān viddhy āsuraniścayān
  7 āhāras tv api sarvasya trividho bhavati priyaḥ
      yajñas tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu
  8 āyuḥsattvabalārogyasukhaprītivivardhanāḥ
      rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ
  9 kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ
      āhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ
  10 yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat
     ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasapriyam
 11 aphalākāṅkṣibhir yajño vidhidṛṣṭo ya ijyate
     yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ
 12 abhisaṃdhāya tu phalaṃ dambhārtham api caiva yat
     ijyate bharataśreṣṭha taṃ yajñaṃ viddhi rājasam
 13 vidhihīnam asṛṣṭānnaṃ mantrahīnam adakṣiṇam
     śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣate
 14 devadvijaguruprājñapūjanaṃ śaucam ārjavam
     brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate
 15 anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat
     svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate
 16 manaḥprasādaḥ saumyatvaṃ maunam ātmavinigrahaḥ
     bhāvasaṃśuddhir ity etat tapo mānasam ucyate
 17 śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ
     aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣate
 18 satkāramānapūjārthaṃ tapo dambhena caiva yat
     kriyate tad iha proktaṃ rājasaṃ calam adhruvam
 19 mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ
     parasyotsādanārthaṃ vā tat tāmasam udāhṛtam
 20 dātavyam iti yad dānaṃ dīyate 'nupakāriṇe
     deśe kāle ca pātre ca tad dānaṃ sāttvikaṃ smṛtam
 21 yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ
     dīyate ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam
 22 adeśakāle yad dānam apātrebhyaś ca dīyate
     asatkṛtam avajñātaṃ tat tāmasam udāhṛtam
 23 oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ
     brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā
 24 tasmād om ity udāhṛtya yajñadānatapaḥkriyāḥ
     pravartante vidhānoktāḥ satataṃ brahmavādinām
 25 tad ity anabhisaṃdhāya phalaṃ yajñatapaḥkriyāḥ
     dānakriyāś ca vividhāḥ kriyante mokṣakāṅkṣibhiḥ
 26 sadbhāve sādhubhāve ca sad ity etat prayujyate
     praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate
 27 yajñe tapasi dāne ca sthitiḥ sad iti cocyate
     karma caiva tadarthīyaṃ sad ity evābhidhīyate
 28 aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat
     asad ity ucyate pārtha na ca tat pretya no iha

SECTION XXXIX
(Bhagavad Gita Chapter XV)

"The Holy One said, 'They say that the Aswattha, having its roots above and branches below, is eternal, its leaves are the Chhandas. He who knoweth it, knoweth the Vedas. 4 Downwards and upwards are stretched its branches which are enlarged by the qualities; its sprouts are the objects of senses. Downwards its roots, leading to action, are extended to this world of men. 5 Its form cannot here (below) be thus known, nor
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[paragraph continues] (its) end, nor (its) beginning, nor (its) support. Cutting, with the hard weapon of unconcern, this Aswattha of roots firmly fixed, then should one seek for that place repairing whither one returneth not again (thinking)--I will seek the protection of that Primeval Sire from whom the ancient course of (worldly) life hath flowed.--Those that are free from pride and delusion, that have subdued the evil of attachment, that are steady in the contemplation of the relation of the Supreme to the individual self, from whom desire hath departed, freed from the pairs of opposites known by the names of pleasure and pain (and the like), repair, undeluded, to that eternal seat. The sun lighteth not that [seat], nor the moon, nor fire. Whither going none returneth, that is my supreme seat. An eternal portion of Me is that which, becoming an individual soul in the world of life, draweth to itself the (five) senses with the mind as the sixth which all depend on nature. When the sovereign (of this bodily frame) assumeth or quitteth (a) body, it departeth taking away these, like the wind (taking away) perfumes from their seats. Presiding over the ear, the eye, (the organs of) touch, taste, and smell, and also over the mind, he enjoyeth all objects of senses. They that are deluded do not see (him) when quitting or abiding in (the body), when enjoying or joined to the qualities. They (however) see that have the eye of knowledge. 1 Devotees exerting (towards that end) behold him dwelling in themselves. They (however) that are senseless and whose minds are not restrained, behold him not, even while exerting (themselves). 2 That splendour dwelling in the sun which illumines the vast universe, that (which is) in the moon, and that (which is) in the fire, know that splendour to be mine. Entering into the earth I uphold creatures by my force; and becoming the juicy moon I nourish all herbs. 3 Myself becoming the vital heat (Vaiswanara) residing in the bodies of creatures that breathe, (and) uniting with the upward and the downward life-breaths, I digest the four kinds of food. 4 I am seated in the hearts of all. From Me are memory and knowledge and the loss of both. I am the objects of knowledge to be known by (the aid of) all the Vedas. I am the author of the Vedantas, and I alone
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am the knower of the Vedas. 1 There are these two entities in the world, viz., the mutable and the immutable. The mutable is all (these) creatures. The unchangeable one is called the immutable. 2 But there is another, the Supreme Being, called Paramatman, who was the Eternal Lord, pervading the three worlds, sustaineth (them) (and) since I transcend the mutable, and am higher than even the immutable; for this I am celebrated in the world (among men) and in the Veda as Purushottama (the Highest Being). He who, without being deluded, knoweth Me as this Highest Being,--he knowing all, O Bharata, worshippeth Me in every way. 3 Thus, O sinless one, hath this knowledge, forming the greatest of mysteries, been declared by Me (to thee). Knowing this, O Bharata, one will become gifted with intelligence, and will have done all he needs do.'

Book 6
Chapter 40

 1 arjuna uvāca
      saṃnyāsasya mahābāho tattvam icchāmi veditum
      tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana
  2 śrībhagavān uvāca
      kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
      sarvakarmaphalatyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ
  3 tyājyaṃ doṣavad ity eke karma prāhur manīṣiṇaḥ
      yajñadānatapaḥkarma na tyājyam iti cāpare
  4 niścayaṃ śṛṇu me tatra tyāge bharatasattama
      tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ
  5 yajñadānatapaḥkarma na tyājyaṃ kāryam eva tat
      yajño dānaṃ tapaś caiva pāvanāni manīṣiṇām
  6 etāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca
      kartavyānīti me pārtha niścitaṃ matam uttamam
  7 niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
      mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
  8 duḥkham ity eva yat karma kāyakleśabhayāt tyajet
      sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
  9 kāryam ity eva yat karma niyataṃ kriyate 'rjuna
      saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ
  10 na dveṣṭy akuśalaṃ karma kuśale nānuṣajjate
     tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ
 11 na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ
     yas tu karmaphalatyāgī sa tyāgīty abhidhīyate
 12 aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
     bhavaty atyāgināṃ pretya na tu saṃnyāsināṃ kva cit
 13 pañcaitāni mahābāho kāraṇāni nibodha me
     sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām
 14 adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
     vividhāś ca pṛthakceṣṭā daivaṃ caivātra pañcamam
 15 śarīravāṅmanobhir yat karma prārabhate naraḥ
     nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ
 16 tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ
     paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ
 17 yasya nāhaṃkṛto bhāvo buddhir yasya na lipyate
     hatvāpi sa imāṁl lokān na hanti na nibadhyate
 18 jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
     karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ
 19 jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
     procyate guṇasaṃkhyāne yathāvac chṛṇu tāny api
 20 sarvabhūteṣu yenaikaṃ bhāvam avyayam īkṣate
     avibhaktaṃ vibhakteṣu taj jñānaṃ viddhi sāttvikam
 21 pṛthaktvena tu yaj jñānaṃ nānābhāvān pṛthagvidhān
     vetti sarveṣu bhūteṣu taj jñānaṃ viddhi rājasam
 22 yat tu kṛtsnavad ekasmin kārye saktam ahaitukam
     atattvārthavad alpaṃ ca tat tāmasam udāhṛtam
 23 niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam
     aphalaprepsunā karma yat tat sāttvikam ucyate
 24 yat tu kāmepsunā karma sāhaṃkāreṇa vā punaḥ
     kriyate bahulāyāsaṃ tad rājasam udāhṛtam
 25 anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam
     mohād ārabhyate karma yat tat tāmasam ucyate
 26 muktasaṅgo 'nahaṃvādī dhṛtyutsāhasamanvitaḥ
     siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate
 27 rāgī karmaphalaprepsur lubdho hiṃsātmako 'śuciḥ
     harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ
 28 ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naikṛtiko 'lasaḥ
     viṣādī dīrghasūtrī ca kartā tāmasa ucyate
 29 buddher bhedaṃ dhṛteś caiva guṇatas trividhaṃ śṛṇu
     procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya
 30 pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
     bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī
 31 yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca
     ayathāvat prajānāti buddhiḥ sā pārtha rājasī
 32 adharmaṃ dharmam iti yā manyate tamasāvṛtā
     sarvārthān viparītāṃś ca buddhiḥ sā pārtha tāmasī
 33 dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
     yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
 34 yayā tu dharmakāmārthān dhṛtyā dhārayate 'rjuna
     prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
 35 yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca
     na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī
 36 sukhaṃ tv idānīṃ trividhaṃ śṛṇu me bharatarṣabha
     abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati
 37 yat tadagre viṣam iva pariṇāme 'mṛtopamam
     tat sukhaṃ sāttvikaṃ proktam ātmabuddhiprasādajam
 38 viṣayendriyasaṃyogād yat tadagre 'mṛtopamam
     pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam
 39 yad agre cānubandhe ca sukhaṃ mohanam ātmanaḥ
     nidrālasyapramādotthaṃ tat tāmasam udāhṛtam
 40 na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ
     sattvaṃ prakṛtijair muktaṃ yad ebhiḥ syāt tribhir guṇaiḥ
 41 brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
     karmāṇi pravibhaktāni svabhāvaprabhavair guṇaiḥ
 42 śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca
     jñānaṃ vijñānam āstikyaṃ brahmakarma svabhāvajam
 43 śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpy apalāyanam
     dānam īśvarabhāvaś ca kṣātraṃ karma svabhāvajam
 44 kṛṣigorakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
     paricaryātmakaṃ karma śūdrasyāpi svabhāvajam
 45 sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥ
     svakarmanirataḥ siddhiṃ yathā vindati tac chṛṇu
 46 yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam
     svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ
 47 śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt
     svabhāvaniyataṃ karma kurvan nāpnoti kilbiṣam
 48 sahajaṃ karma kaunteya sadoṣam api na tyajet
     sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ
 49 asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
     naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati
 50 siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
     samāsenaiva kaunteya niṣṭhā jñānasya yā parā
 51 buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
     śabdādīn viṣayāṃs tyaktvā rāgadveṣau vyudasya ca
 52 viviktasevī laghvāśī yatavākkāyamānasaḥ
     dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ
 53 ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham
     vimucya nirmamaḥ śānto brahmabhūyāya kalpate
 54 brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
     samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām
 55 bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
     tato māṃ tattvato jñātvā viśate tadanantaram
 56 sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ
     matprasādād avāpnoti śāśvataṃ padam avyayam
 57 cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
     buddhiyogam upāśritya maccittaḥ satataṃ bhava
 58 maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi
     atha cet tvam ahaṃkārān na śroṣyasi vinaṅkṣyasi
 59 yad ahaṃkāram āśritya na yotsya iti manyase
     mithyaiṣa vyavasāyas te prakṛtis tvāṃ niyokṣyati
 60 svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
     kartuṃ necchasi yan mohāt kariṣyasy avaśo 'pi tat
 61 īśvaraḥ sarvabhūtānāṃ hṛddeśe 'rjuna tiṣṭhati
     bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā
 62 tam eva śaraṇaṃ gaccha sarvabhāvena bhārata
     tatprasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam
 63 iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā
     vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru
 64 sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
     iṣṭo 'si me dṛḍham iti tato vakṣyāmi te hitam
 65 manmanā bhava madbhakto madyājī māṃ namaskuru
     mām evaiṣyasi satyaṃ te pratijāne priyo 'si me
 66 sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja
     ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ
 67 idaṃ te nātapaskāya nābhaktāya kadā cana
     na cāśuśrūṣave vācyaṃ na ca māṃ yo 'bhyasūyati
 68 ya idaṃ paramaṃ guhyaṃ madbhakteṣv abhidhāsyati
     bhaktiṃ mayi parāṃ kṛtvā mām evaiṣyaty asaṃśayaḥ
 69 na ca tasmān manuṣyeṣu kaś cin me priyakṛttamaḥ
     bhavitā na ca me tasmād anyaḥ priyataro bhuvi
 70 adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādam āvayoḥ
     jñānayajñena tenāham iṣṭaḥ syām iti me matiḥ
 71 śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ
     so 'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām
 72 kac cid etac chrutaṃ pārtha tvayaikāgreṇa cetasā
     kac cid ajñānasaṃmohaḥ pranaṣṭas te dhanaṃjaya
 73 arjuna uvāca
     naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta
     sthito 'smi gatasaṃdehaḥ kariṣye vacanaṃ tava
 74 saṃjaya uvāca
     ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ
     saṃvādam imam aśrauṣam adbhutaṃ romaharṣaṇam
 75 vyāsaprasādāc chrutavān etad guhyam ahaṃ param
     yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam
 76 rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
     keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ
 77 tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ
     vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ
 78 yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
     tatra śrīr vijayo bhūtir dhruvā nītir matir mama

SECTION XL
(Bhagavad Gita Chapter XVI)

"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the pursuit of) knowledge and Yoga meditation, gifts, self-restraint, sacrifice, study of the Vedas, ascetic penances, uprightness, 4 abstention from injury, truth, freedom from anger, renunciation, tranquillity, freedom from reporting other's faults, compassion for all creatures, absence of covetousness, gentleness, modesty, absence of restlessness, vigour, forgiveness, firmness, cleanliness, absence of quarrelsomeness, freedom from vanity,--these become his, O Bharata, who is born to godlike possessions. Hypocrisy, pride, conceit, wrath, rudeness and ignorance, are, O son of Pritha, his who is born to demoniac possessions. God-like possessions are deemed to be for deliverance; the demoniac for bondage. Grieve not, O son of Pandu, for thou art born to god-like possessions. (There are) two kinds of created beings in this world, viz., the god-like and the demoniac. The god-like have been described at length. Hear now, from me, O son of Pritha, about the demoniac. Persons of demoniac nature know not inclination or disinclination. Neither purity, nor good
p. 91
conduct, nor truth exist in them. 1 They say that the universe is void of truth, of guiding principle, (and) of ruler; produced by the union of one another (male and female) from lust, and nothing else. Depending on this view, these men of lost selves, little intelligence, and fierce deeds, these enemies (of the world), are born for the destruction of the universe. 2 Cherishing desires that are insatiable, and endued with hypocrisy, conceit and folly, they adopt false notions through delusion and engage in unholy practices. Cherishing boundless thoughts limited by death (alone), and regarding the enjoyment of (their ) desires as the highest end, they are persuaded that that is all. Fettered by the hundred nooses of hope, addicted to lust and wrath, they covet to obtain this wealth to-day,--This I will obtain later,--This wealth I have,--This (wealth) will be mine in addition,--This foe hath been slain by me,--I will slay even others,--I am lord,--I am the enjoyer,--I am successful, powerful, happy,--I am rich and of noble birth,--Who else is there that is like me?--I will sacrifice,--I will make gifts,--I will be merry,--thus deluded by ignorance,--tossed about by numerous thoughts, enveloped in the meshes of delusion, attached to the enjoyment of objects of desire, they sink into foul hell. Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices that are nominally so, with hypocrisy and against the (prescribed) ordinance. Wedded to vanity, power, pride, lust and wrath, these revilers hate Me in their own bodies and those of others. These haters (of Me), cruel, the vilest among men, and unholy, I hurl continually down into demoniac wombs. Coming into demoniac wombs, deluded birth after birth, they, O son of Kunti, without attaining to Me go down to the vilest state. Three-fold is the way to hell, ruinous to the self, viz., lust, wrath, likewise avarice. Therefore, these three, one should renounce. Freed from these three gates of darkness, a man, O son of Kunti, works out his own welfare, and then repairs to his highest goal. He who, abandoning the ordinances of the scriptures, acts only under the impulses of desire, never attains to perfection, nor happiness, nor the highest goal. Therefore, the scriptures should be thy authority in determining what should be done and what should not be done. It behoveth thee to do work here, having ascertained what hath been declared by the ordinances of the scriptures.'"

Book 6
Chapter 41

1 saṃjaya uvāca
      tato dhanaṃjayaṃ dṛṣṭvā bāṇagāṇḍīvadhāriṇam
      punar eva mahānādaṃ vyasṛjanta mahārathāḥ
  2 pāṇḍavāḥ somakāś caiva ye caiṣām anuyāyinaḥ
      dadhmuś ca muditāḥ śaṅkhān vīrāḥ sāgarasaṃbhavān
  3 tato bheryaś ca peśyaś ca krakacā goviṣāṇikāḥ
      sahasaivābhyahanyanta tataḥ śabdo mahān abhūt
  4 atha devāḥ sagandharvāḥ pitaraś ca janeśvara
      siddhacāraṇasaṃghāś ca samīyus te didṛkṣayā
  5 ṛṣayaś ca mahābhāgāḥ puraskṛtya śatakratum
      samīyus tatra sahitā draṣṭuṃ tad vaiśasaṃ mahat
  6 tato yudhiṣṭhiro dṛṣṭvā yuddhāya susamudyate
      te sene sāgaraprakhye muhuḥ pracalite nṛpa
  7 vimucya kavacaṃ vīro nikṣipya ca varāyudham
      avaruhya rathāt tūrṇaṃ padbhyām eva kṛtāñjaliḥ
  8 pitāmaham abhiprekṣya dharmarājo yudhiṣṭhiraḥ
      vāgyataḥ prayayau yena prāṅmukho ripuvāhinīm
  9 taṃ prayāntam abhiprekṣya kuntīputro dhanaṃjayaḥ
      avatīrya rathāt tūrṇaṃ bhrātṛbhiḥ sahito 'nvayāt
  10 vāsudevaś ca bhagavān pṛṣṭhato 'nujagāma ha
     yathāmukhyāś ca rājānas tam anvājagmur utsukāḥ
 11 arjuna uvāca
     kiṃ te vyavasitaṃ rājan yad asmān apahāya vai
     padbhyām eva prayāto 'si prāṅmukho ripuvāhinīm
 12 bhīmasena uvāca
     kva gamiṣyasi rājendra nikṣiptakavacāyudhaḥ
     daṃśiteṣv arisainyeṣu bhrātṝn utsṛjya pārthiva
 13 nakula uvāca
     evaṃgate tvayi jyeṣṭhe mama bhrātari bhārata
     bhīr me dunoti hṛdayaṃ brūhi gantā bhavān kva nu
 14 sahadeva uvāca
     asmin raṇasamūhe vai vartamāne mahābhaye
     yoddhavye kva nu gantāsi śatrūn abhimukho nṛpa
 15 saṃjaya uvāca
     evam ābhāṣyamāṇo 'pi bhrātṛbhiḥ kurunandana
     novāca vāgyataḥ kiṃ cid gacchaty eva yudhiṣṭhiraḥ
 16 tān uvāca mahāprājño vāsudevo mahāmanāḥ
     abhiprāyo 'sya vijñāto mayeti prahasann iva
 17 eṣa bhīṣmaṃ tathā droṇaṃ gautamaṃ śalyam eva ca
     anumānya gurūn sarvān yotsyate pārthivo 'ribhiḥ
 18 śrūyate hi purākalpe gurūn ananumānya yaḥ
     yudhyate sa bhaved vyaktam apadhyāto mahattaraiḥ
 19 anumānya yathāśāstraṃ yas tu yudhyen mahattaraiḥ
     dhruvas tasya jayo yuddhe bhaved iti matir mama
 20 evaṃ bruvati kṛṣṇe tu dhārtarāṣṭracamūṃ prati
     hāhākāro mahān āsīn niḥśabdās tv apare 'bhavan
 21 dṛṣṭvā yudhiṣṭhiraṃ dūrād dhārtarāṣṭrasya sainikāḥ
     mithaḥ saṃkathayāṃ cakrur neśo 'sti kulapāṃsanaḥ
 22 vyaktaṃ bhīta ivābhyeti rājāsau bhīṣmam antikāt
     yudhiṣṭhiraḥ sasodaryaḥ śaraṇārthaṃ prayācakaḥ
 23 dhanaṃjaye kathaṃ nāthe pāṇḍave ca vṛkodare
     nakule sahadeve ca bhīto 'bhyeti ca pāṇḍavaḥ
 24 na nūnaṃ kṣatriyakule jātaḥ saṃprathite bhuvi
     yathāsya hṛdayaṃ bhītam alpasattvasya saṃyuge
 25 tatas te kṣatriyāḥ sarve praśaṃsanti sma kauravān
     hṛṣṭāḥ sumanaso bhūtvā cailāni dudhuvuḥ pṛthak
 26 vyanindanta tataḥ sarve yodhās tatra viśāṃ pate
     yudhiṣṭhiraṃ sasodaryaṃ sahitaṃ keśavena ha
 27 tatas tat kauravaṃ sainyaṃ dhikkṛtvā tu yudhiṣṭhiram
     niḥśabdam abhavat tūrṇaṃ punar eva viśāṃ pate
 28 kiṃ nu vakṣyati rājāsau kiṃ bhīṣmaḥ prativakṣyati
     kiṃ bhīmaḥ samaraślāghī kiṃ nu kṛṣṇārjunāv iti
 29 vivakṣitaṃ kim asyeti saṃśayaḥ sumahān abhūt
     ubhayoḥ senayo rājan yudhiṣṭhirakṛte tadā
 30 sa vigāhya camūṃ śatroḥ śaraśaktisamākulām
     bhīṣmam evābhyayāt tūrṇaṃ bhrātṛbhiḥ parivāritaḥ
 31 tam uvāca tataḥ pādau karābhyāṃ pīḍya pāṇḍavaḥ
     bhīṣmaṃ śāṃtanavaṃ rājā yuddhāya samupasthitam
 32 yudhiṣṭhira uvāca
     āmantraye tvāṃ durdharṣa yotsye tāta tvayā saha
     anujānīhi māṃ tāta āśiṣaś ca prayojaya
 33 bhīṣma uvāca
     yady evaṃ nābhigacchethā yudhi māṃ pṛthivīpate
     śapeyaṃ tvāṃ mahārāja parābhāvāya bhārata
 34 prīto 'smi putra yudhyasva jayam āpnuhi pāṇḍava
     yat te 'bhilaṣitaṃ cānyat tad avāpnuhi saṃyuge
 35 vriyatāṃ ca varaḥ pārtha kim asmatto 'bhikāṅkṣasi
     evaṃ gate mahārāja na tavāsti parājayaḥ
 36 arthasya puruṣo dāso dāsas tv artho na kasya cit
     iti satyaṃ mahārāja baddho 'smy arthena kauravaiḥ
 37 atas tvāṃ klībavad vākyaṃ bravīmi kurunandana
     hṛto 'smy arthena kauravya yuddhād anyat kim icchasi
 38 yudhiṣṭhira uvāca
     mantrayasva mahāprājña hitaiṣī mama nityaśaḥ
     yudhyasva kauravasyārthe mamaiṣa satataṃ varaḥ
 39 bhīṣma uvāca
     rājan kim atra sāhyaṃ te karomi kurunandana
     kāmaṃ yotsye parasyārthe brūhi yat te vivakṣitam
 40 yudhiṣṭhira uvāca
     kathaṃ jayeyaṃ saṃgrāme bhavantam aparājitam
     etan me mantraya hitaṃ yadi śreyaḥ prapaśyasi
 41 bhīṣma uvāca
     na taṃ paśyāmi kaunteya yo māṃ yudhyantam āhave
     vijayeta pumān kaś cid api sākṣāc chatakratuḥ
 42 yudhiṣṭhira uvāca
     hanta pṛcchāmi tasmāt tvāṃ pitāmaha namo 'stu te
     jayopāyaṃ bravīhi tvam ātmanaḥ samare paraiḥ
 43 bhīṣma uvāca
     na śatruṃ tāta paśyāmi samare yo jayeta mām
     na tāvan mṛtyukālo me punarāgamanaṃ kuru
 44 saṃjaya uvāca
     tato yudhiṣṭhiro vākyaṃ bhīṣmasya kurunandana
     śirasā pratijagrāha bhūyas tam abhivādya ca
 45 prāyāt punar mahābāhur ācāryasya rathaṃ prati
     paśyatāṃ sarvasainyānāṃ madhyena bhrātṛbhiḥ saha
 46 sa droṇam abhivādyātha kṛtvā caiva pradakṣiṇam
     uvāca vācā durdharṣam ātmaniḥśreyasaṃ vacaḥ
 47 āmantraye tvāṃ bhagavan yotsye vigatakalmaṣaḥ
     jayeyaṃ ca ripūn sarvān anujñātas tvayā dvija
 48 droṇa uvāca
     yadi māṃ nābhigacchethā yuddhāya kṛtaniścayaḥ
     śapeyaṃ tvāṃ mahārāja parābhāvāya sarvaśaḥ
 49 tad yudhiṣṭhira tuṣṭo 'smi pūjitaś ca tvayānagha
     anujānāmi yudhyasva vijayaṃ samavāpnuhi
 50 karavāṇi ca te kāmaṃ brūhi yat te 'bhikāṅkṣitam
     evaṃ gate mahārāja yuddhād anyat kim icchasi
 51 arthasya puruṣo dāso dāsas tv artho na kasya cit
     iti satyaṃ mahārāja baddho 'smy arthena kauravaiḥ
 52 atas tvāṃ klībavad brūmo yuddhād anyat kim icchasi
     yotsyāmi kauravasyārthe tavāśāsyo jayo mayā
 53 yudhiṣṭhira uvāca
     jayam āśāssva me brahman mantrayasva ca maddhitam
     yudhyasva kauravasyārthe vara eṣa vṛto mayā
 54 droṇa uvāca
     dhruvas te vijayo rājan yasya mantrī haris tava
     ahaṃ ca tvābhijānāmi raṇe śatrūn vijeṣyasi
 55 yato dharmas tataḥ kṛṣṇo yataḥ kṛṣṇas tato jayaḥ
     yudhyasva gaccha kaunteya pṛccha māṃ kiṃ bravīmi te
 56 yudhiṣṭhira uvāca
     pṛcchāmi tvāṃ dvijaśreṣṭha śṛṇu me yad vivakṣitam
     kathaṃ jayeyaṃ saṃgrāme bhavantam aparājitam
 57 droṇa uvāca
     na te 'sti vijayas tāvad yāvad yudhyāmy ahaṃ raṇe
     mamāśu nidhane rājan yatasva saha sodaraiḥ
 58 yudhiṣṭhira uvāca
     hanta tasmān mahābāho vadhopāyaṃ vadātmanaḥ
     ācārya praṇipatyaiṣa pṛcchāmi tvāṃ namo 'stu te
 59 droṇa uvāca
     na śatruṃ tāta paśyāmi yo māṃ hanyād raṇe sthitam
     yudhyamānaṃ susaṃrabdhaṃ śaravarṣaughavarṣiṇam
 60 ṛte prāyagataṃ rājan nyastaśastram acetanam
     hanyān māṃ yudhi yodhānāṃ satyam etad bravīmi te
 61 śastraṃ cāhaṃ raṇe jahyāṃ śrutvā sumahad apriyam
     śraddheyavākyāt puruṣād etat satyaṃ bravīmi te
 62 saṃjaya uvāca
     etac chrutvā mahārāja bhāradvājasya dhīmataḥ
     anumānya tam ācāryaṃ prāyāc chāradvataṃ prati
 63 so 'bhivādya kṛpaṃ rājā kṛtvā cāpi pradakṣiṇam
     uvāca durdharṣatamaṃ vākyaṃ vākyaviśāradaḥ
 64 anumānaye tvāṃ yotsyāmi guro vigatakalmaṣaḥ
     jayeyaṃ ca ripūn sarvān anujñātas tvayānagha
 65 kṛpa uvāca
     yadi māṃ nābhigacchethā yuddhāya kṛtaniścayaḥ
     śapeyaṃ tvāṃ mahārāja parābhāvāya sarvaśaḥ
 66 arthasya puruṣo dāso dāsas tv artho na kasya cit
     iti satyaṃ mahārāja baddho 'smy arthena kauravaiḥ
 67 teṣām arthe mahārāja yoddhavyam iti me matiḥ
     atas tvāṃ klībavad brūmi yuddhād anyat kim icchasi
 68 yudhiṣṭhira uvāca
     hanta pṛcchāmi te tasmād ācārya śṛṇu me vacaḥ
 69 saṃjaya uvāca
     ity uktvā vyathito rājā novāca gatacetanaḥ
     taṃ gautamaḥ pratyuvāca vijñāyāsya vivakṣitam
     avadhyo 'haṃ mahīpāla yudhyasva jayam āpnuhi
 70 prītas tv abhigamenāhaṃ jayaṃ tava narādhipa
     āśāsiṣye sadotthāya satyam etad bravīmi te
 71 etac chrutvā mahārāja gautamasya vacas tadā
     anumānya kṛpaṃ rājā prayayau yena madrarāṭ
 72 sa śalyam abhivādyātha kṛtvā cābhipradakṣiṇam
     uvāca rājā durdharṣam ātmaniḥśreyasaṃ vacaḥ
 73 anumānaye tvāṃ yotsyāmi guro vigatakalmaṣaḥ
     jayeyaṃ ca mahārāja anujñātas tvayā ripūn
 74 śalya uvāca
     yadi māṃ nābhigacchethā yuddhāya kṛtaniścayaḥ
     śapeyaṃ tvāṃ mahārāja parābhāvāya vai raṇe
 75 tuṣṭo 'smi pūjitaś cāsmi yat kāṅkṣasi tad astu te
     anujānāmi caiva tvāṃ yudhyasva jayam āpnuhi
 76 brūhi caiva paraṃ vīra kenārthaḥ kiṃ dadāmi te
     evaṃ gate mahārāja yuddhād anyat kim icchasi
 77 arthasya puruṣo dāso dāsas tv artho na kasya cit
     iti satyaṃ mahārāja baddho 'smy arthena kauravaiḥ
 78 kariṣyāmi hi te kāmaṃ bhāgineya yathepsitam
     bravīmy ataḥ klībavat tvāṃ yuddhād anyat kim icchasi
 79 yudhiṣṭhira uvāca
     mantrayasva mahārāja nityaṃ maddhitam uttamam
     kāmaṃ yudhya parasyārthe varam etad vṛṇomy aham
 80 śalya uvāca
     brūhi kim atra sāhyaṃ te karomi nṛpasattama
     kāmaṃ yotsye parasyārthe vṛto 'smy arthena kauravaiḥ
 81 yudhiṣṭhira uvāca
     sa eva me varaḥ satya udyoge yas tvayā kṛtaḥ
     sūtaputrasya saṃgrāme kāryas tejovadhas tvayā
 82 śalya uvāca
     saṃpatsyaty eṣa te kāmaḥ kuntīputra yathepsitaḥ
     gaccha yudhyasva visrabdhaṃ pratijāne jayaṃ tava
 83 saṃjaya uvāca
     anumānyātha kaunteyo mātulaṃ madrakeśvaram
     nirjagāma mahāsainyād bhrātṛbhiḥ parivāritaḥ
 84 vāsudevas tu rādheyam āhave 'bhijagāma vai
     tata enam uvācedaṃ pāṇḍavārthe gadāgrajaḥ
 85 śrutaṃ me karṇa bhīṣmasya dveṣāt kila na yotsyasi
     asmān varaya rādheya yāvad bhīṣmo na hanyate
 86 hate tu bhīṣme rādheya punar eṣyasi saṃyuge
     dhārtarāṣṭrasya sāhāyyaṃ yadi paśyasi cet samam
 87 karṇa uvāca
     na vipriyaṃ kariṣyāmi dhārtarāṣṭrasya keśava
     tyaktaprāṇaṃ hi māṃ viddhi duryodhanahitaiṣiṇam
 88 saṃjaya uvāca
     tac chrutvā vacanaṃ kṛṣṇaḥ saṃnyavartata bhārata
     yudhiṣṭhirapurogaiś ca pāṇḍavaiḥ saha saṃgataḥ
 89 atha sainyasya madhye tu prākrośat pāṇḍavāgrajaḥ
     yo 'smān vṛṇoti tad ahaṃ varaye sāhyakāraṇāt
 90 atha tān samabhiprekṣya yuyutsur idam abravīt
     prītātmā dharmarājānaṃ kuntīputraṃ yudhiṣṭhiram
 91 ahaṃ yotsyāmi miṣataḥ saṃyuge dhārtarāṣṭrajān
     yuṣmad arthe mahārāja yadi māṃ vṛṇuṣe 'nagha
 92 yudhiṣṭhira uvāca
     ehy ehi sarve yotsyāmas tava bhrātṝn apaṇḍitān
     yuyutso vāsudevaś ca vayaṃ ca brūma sarvaśaḥ
 93 vṛṇomi tvāṃ mahābāho yudhyasva mama kāraṇāt
     tvayi piṇḍaś ca tantuś ca dhṛtarāṣṭrasya dṛśyate
 94 bhajasvāsmān rājaputra bhajamānān mahādyute
     na bhaviṣyati durbuddhir dhārtarāṣṭro 'tyamarṣaṇaḥ
 95 saṃjaya uvāca
     tato yuyutsuḥ kauravyaḥ parityajya sutāṃs tava
     jagāma pāṇḍuputrāṇāṃ senāṃ viśrāvya dundubhim
 96 tato yudhiṣṭhiro rājā saṃprahṛṣṭaḥ sahānujaiḥ
     jagrāha kavacaṃ bhūyo dīptimat kanakojjvalam
 97 pratyapadyanta te sarve rathān svān puruṣarṣabhāḥ
     tato vyūhaṃ yathāpūrvaṃ pratyavyūhanta te punaḥ
 98 avādayan dundubhīṃś ca śataśaś caiva puṣkarān
     siṃhanādāṃś ca vividhān vineduḥ puruṣarṣabhāḥ
 99 rathasthān puruṣavyāghrān pāṇḍavān prekṣya pārthivāḥ
     dhṛṣṭadyumnādayaḥ sarve punar jahṛṣire mudā
 100 gauravaṃ pāṇḍuputrāṇāṃ mānyān mānayatāṃ ca tān
    dṛṣṭvā mahīkṣitas tatra pūjayāṃ cakrire bhṛśam
101 sauhṛdaṃ ca kṛpāṃ caiva prāptakālaṃ mahātmanām
    dayāṃ ca jñātiṣu parāṃ kathayāṃ cakrire nṛpāḥ
102 sādhu sādhv iti sarvatra niśceruḥ stutisaṃhitāḥ
    vācaḥ puṇyāḥ kīrtimatāṃ manohṛdayaharṣiṇīḥ
103 mlecchāś cāryāś ca ye tatra dadṛśuḥ śuśruvus tadā
    vṛttaṃ tat pāṇḍuputrāṇāṃ rurudus te sagadgadāḥ
104 tato jaghnur mahābherīḥ śataśaś caiva puṣkarān
    śaṅkhāṃś ca gokṣīranibhān dadhmur hṛṣṭā manasvinaḥ

SECTION XLI
(Bhagavad Gita, Chapter XVII)

"Arjuna said, 'What is the state, O Krishna, of those who abandoning the ordinance of the scriptures, perform sacrifices endued with faith? It is one of Goodness, or Passion, or Darkness?'
"The Holy One said, 'The faith of embodied (creatures) is of three kinds. It is (also) born of their (individual) natures. It is good, passionate, and dark. Hear now these. The faith of one, O Bharata, is conformable to his own nature. A being here is full of faith; and whatever is one's faith, one is even that. They that are of the quality of goodness worship the gods; they that are of the quality of passion (worship) the Yakshas and the Rakshasas; other people that are of the quality of darkness worship departed spirits and hosts of Bhutas. Those people who practise severe ascetic austerities not ordained by the scriptures, are given up to hypocrisy and pride, and endued with desire of attachment, and violence,--those persons possessed of no discernment, torturing the groups of organs in (their) bodies and Me also seated within (those) bodies,--should be known to be of demoniac resolves. Food which is dear to all is of three kinds. Sacrifice, penance, and gifts are likewise (of three kinds). Listen to their distinctions as follows. Those kinds of food that increase life's period, energy, strength, health, well-being, and joy, which are savoury, oleaginous, nutritive, and agreeable, are liked by God. Those kinds of food which are bitter, sour, salted, over-hot, pungent, dry, and burning, and which produce pain, grief and disease, are desired by the passionate. The food which is cold, without savour, stinking and corrupt, and which is even refuse, and filthy, is dear to men of darkness. That sacrifice is good which, being prescribed by the ordinance, is performed by persons, without any longing for the fruit (thereof) and the mind being determined (to it under the belief) that its performance is a duty. But that which is performed in expectation of fruit and even for the sake of ostentation, know that sacrifice, O chief of the sons of Bharata, to be of the quality of passion. That sacrifice which is against the ordinance, in which no food is dealt out, which is devoid of mantras (sacred verse), in which no fees are paid to the brahmanas assisting to it, and which is void of faith, is said to be of the quality of darkness. Reverence to the gods, regenerate ones, preceptors, and men of knowledge, purity, uprightness, the practices of a Brahmacharin, and abstention from injury, are said to constitute the penance of the body. The speech which causeth no agitation, which is true, which is agreeable and beneficial, and the diligent study of the Vedas, are said to be the penance of speech. Serenity of the mind, gentleness, taciturnity, self-restraint, and purity of the disposition,--these are said to be the penance of the mind. This three-fold penance performed with perfect faith, by men without desire of fruit, and with devotion, is said to be of the quality of goodness. That penance which is performed for the sake of (gaining) respect, honour, and reverence, with hypocrisy,
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[paragraph continues] (and) which is unstable and transient is said to be of the quality of passion. That penance which is performed under a deluded conviction, with torture of one's self, and for the destruction of another, is said to be of the quality of darkness. That gift which is given because it ought to be given, to one who cannot return any service for it, in a proper time, and to a proper person, is said to be of the quality of goodness. That, however, which is given reluctantly, for return of services (past or expected), or even with an eye to fruit,--that gift is said to be of the quality of passion. In an unfit place and at an unfit time, the gift that is made to an unworthy object, without respect, and with contempt, is said to be of the quality of darkness. OM, TAT, SAT, this is said to be the three-fold designation of Brahma. By that (Brahma), the Brahmanas and the Vedas, and the Sacrifices, were ordained of old. Therefore, uttering the syllable OM, the sacrifices, gifts, and penances, prescribed by the ordinance, of all utterers of Brahma begin. Uttering TAT, the various rites of sacrifice, penance, and gifts, without expectation of fruit, are performed by those that are desirous of deliverance. SAT is employed to denote existence and goodness. Likewise, O son of Pritha, the word SAT is used in any auspicious act. Constancy in sacrifices, in penances and in gifts, is also called SAT, and an act, too, for the sake of That is called SAT. 1 Whatever oblation is offered (to the fire), whatever is given away, whatever penance is performed, whatever is done, without faith, is, O son of Pritha, said to be the opposite of SAT; and that is nought both here and hereafter. 2'

Book 6
Chapter 42

 1 [dhṛ]
      evaṃ vyūḍheṣv anīkeṣu māmakeṣv itareṣu ca
      ke pūrvaṃ prāharaṃs tatra kuravaḥ pāṇḍavās tathā
  2 [s]
      bhrātṛbhiḥ sahito rājan putro duryodhanas tava
      bhīṣmaṃ pramukhataḥ kṛtvā prayayau saha senayā
  3 tathaiva pāṇḍavāḥ sarve bhīmasenapurogamāḥ
      bhīṣmeṇa yuddham icchantaḥ prayayur hṛṣṭamānasāḥ
  4 kṣveḍāḥ kila kilā śabdaḥ krakacā goviṣāṇikāḥ
      bherīmṛdaṅgamurajā hayakuñjaranisvanāḥ
  5 ubhayoḥ senayo rājaṃs tatas te 'smān samadravan
      vayaṃ pratinadantaś ca tadāsīt tumulaṃ mahat
  6 mahānty anīkāni mahāsamucchraye; samāgame pāṇḍava dhārtarāṣṭrayoḥ
      cakampire śaṅkhamṛdaṅga nisvanaiḥ; prakampitānīva vanāni vāyunā
  7 narendra nāgāśvarathākulānām; abhyāyatīnām aśive muhūrte
      babhūva ghoṣas tumulaś camūnāṃ; vātoddhutānām iva sāgarāṇām
  8 tasmin samutthite śabde tumule lomaharṣaṇe
      bhīmaseno mahābāhuḥ prāṇadad govṛṣo yathā
  9 śaṅkhadundubhinirghoṣaṃ vāraṇānāṃ ca bṛṃhitam
      siṃhanādaṃ ca sainyānāṃ bhīmasenaravo 'bhyabhūt
  10 hayānāṃ heṣamāṇānām anīkeṣu sahasraśaḥ
     sarvān abhyabhavac chabdān bhīmasenasya nisvanaḥ
 11 taṃ śrutvā ninadaṃ tasya sainyās tava vitatrasuḥ
     jīmūtasyeva nadataḥ śakrāśanisamasvanam
 12 vāhanāni ca sarvāṇi śakṛn mūtraṃ prasusruvuḥ
     śabdena tasya vīrasya siṃhasyevetare mṛgāḥ
 13 darśayan ghoram ātmānaṃ mahābhram iva nārayan
     vibhīṣayaṃs tava sutāṃs tava senāṃ samabhyayāt
 14 tam āyāntaṃ maheṣvāsaṃ sodaryāḥ paryavārayan
     chādayantaḥ śaravrātair meghā iva divākaram
 15 duryodhanaś ca putras te durmukho duḥsahaḥ śalaḥ
     duḥśāsanaś cātirathas tathā durmarṣaṇo nṛpa
 16 viviṃśatiś citraseno vikarṇaś ca mahārathaḥ
     purumitro jayo bhojaḥ saumadattiś ca vīryavān
 17 mahācāpāni dhunvanto jaladā iva vidyutaḥ
     ādadānāś ca nārācān nirmuktāśīviṣopamān
 18 atha tān draupadīputrāḥ saubhadraś ca mahāratha
     nakulaḥ sahadevaś ca dhṛṣṭadyumnaś ca pārṣataḥ
 19 dhārtarāṣṭrān pratiyayur ardayantaḥ śitaiḥ śaraiḥ
     vajrair iva mahāvegaiḥ śikharāṇi dharābhṛtām
 20 tasmin prathamasaṃmarde bhīma jyātalanisvane
     tāvakānāṃ pareṣāṃ ca nāsīt kaś cit parāṅmukhaḥ
 21 lāghavaṃ droṇaśiṣyāṇām apaśyaṃ bharatarṣabha
     nimittavedhināṃ rājañ śarān utsṛjatāṃ bhṛśam
 22 nopaśāmyati nirghoṣo dhanuṣāṃ kūjatāṃ tathā
     viniśceruḥ śarā dīptā jyotīṃṣīva nabhastalāt
 23 sarve tv anye mahīpālāḥ prekṣakā iva bhārata
     dadṛśur darśanīyaṃ taṃ bhīmaṃ jñātisamāgamam
 24 tatas te jātasaṃrambhāḥ parasparakṛtāgasaḥ
     anyonyaspardhayā rājan vyāyacchanta mahārathāḥ
 25 kurupāṇḍavasene te hastyaśvarathasaṃkule
     śuśubhāte raṇe 'tīva paṭe citragate iva
 26 tatas te pārthivāḥ sarve pragṛhītaśarāsanāḥ
     saha sainyāḥ samāpetuḥ putrasya tava śāsanāt
 27 yudhiṣṭhireṇa cādiṣṭāḥ pārthivās te sahasraśaḥ
     vinadantaḥ samāpetuḥ putrasya tava vāhinīm
 28 ubhayoḥ senayos tīvraḥ sainyānāṃ sa samāgamaḥ
     antar dhīyata cādityaḥ sainyena rajasāvṛtaḥ
 29 prayuddhānāṃ prabhagnānāṃ punarāvartatām api
     nātra sveṣāṃ pareṣāṃ vā viśeṣaḥ samajāyata
 30 tasmiṃs tu tumule yuddhe vartamāne mahābhaye
     ati sarvāṇy anīkāni pitā te 'bhivyarocata

SECTION XLII
(Bhagavad Gita, Chapter XVIII)

"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know the true nature, and also of abandonment, O lord of the senses distinctly, O slayer of Kesi.' 3
"The Holy One said, 'The rejection of the works with desire is known by the learned as renunciation. The abandonment of the fruit of all work, the discerning call abandonment. Some wise men say that work (itself)
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should be abandoned as evil; others (say) that the works of sacrifice, gifts, and penance, should not be abandoned. As to that abandonment, listen to my decision, O best of the sons of Bharata, for abandonment, O tiger among men, hath been declared to be of three kinds. The works of sacrifice, gifts, and penance should not be abandoned. They should, indeed, be done. Sacrifice, gift, and penance, are the purifications of the wise. But even those works should be done, abandoning attachment and fruit. This, O son of Pritha, is my excellent and decided opinion. The renunciation of an act prescribed (in the scriptures) is not proper. Its abandonment (is) from delusion, (and) is (therefore,) declared to be of the quality of darkness. 1 (Regarding it) as (a source of) sorrow, when work is abandoned from (fear of) bodily pain, one making such an abandonment which is of the quality of passion never obtaineth the fruit of abandonment. (Regarding it) as one that should be done, when 2 work that is prescribed (in the scriptures) is done, O Arjuna, abandoning attachment and fruit also, that abandonment is deemed to be of the quality of goodness. Possessed of intelligence and with doubts dispelled, an abandoner that is endowed with the quality of goodness hath no aversion for an unpleasant action and no attachment to pleasant (ones). 3 Since actions cannot be absolutely abandoned by an embodied person, (therefore) he who abandons the fruit of actions is truly said to be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit hereafter for those that do not abandon. But there is none whatever for the renouncer. 4 Listen from me, O thou of mighty arms, to those five causes for the completion of all actions, declared in the Sankhya treating of the annihilation of actions. 5 (They are) substratum, agent, the diverse kinds of organs, the diverse efforts severally, and with them the deities as the fifth. 6 With body, speech, or mind, whatever work, just or the reverse, a man undertakes, these five are its causes. That being so, he that, owing to an unrefined understanding, beholdeth his own self as solely the agent, he, dull in mind,
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beholdeth not. He that hath no feeling of egoism, whose mind is not sullied, he, even killing all these people, killeth not, nor is fettered (by action). 1--Knowledge, the object of knowledge, and the knower, form the three-fold impulse of action. Instrument, action, and the agent, form the three-fold complement of action. 2 Knowledge, action, and agent, are declared in the enumeration of qualities to be three-fold, according to the difference of qualities. Listen to those also duly. 3 That by which One Eternal Essence is viewed in all things, undivided in the divided, know that to be knowledge having the quality of goodness. That knowledge which discerneth all things as diverse essences of different kinds in consequence of their separateness, know that that knowledge hath the quality of passion. But that which is attached to (each) single object as if it were the whole, which is without reason, without truth, and mean, that knowledge hath been said to be of the quality of darkness. The action which is prescribed (by the scriptures), (done) without attachment, performed without desires and aversion, by one who longeth not for (its) fruit, is said to be of the quality of goodness. But that action which is done by one seeking objects of desire, or by one filled with egoism, and which is attended with great trouble, is said to be of the quality of passion. That action which is undertaken from delusion, without regard to consequences, loss, injury (to others), and (one's own) power also, is said to be of the quality of passion. The agent who is free from attachment, who never speaketh of himself, who is endued with constancy and energy, and is unmoved by success and defeat, is said to be of the quality of goodness. The agent who is full of affections, who wisheth for the fruit of actions, who is covetous, endued with cruelty, and impure, and who feeleth joy and sorrow, is declared to be of the quality of passion. 4 The agent who is void of application, without discernment, obstinate, deceitful, malicious, slothful, desponding, and procrastinating, is said to be of the quality of darkness. 5 Hear now, O Dhananjaya, the three-fold division of intellect and constancy, according to their qualities, which I am about to declare exhaustively and distinctly. The intellect which knoweth action and inaction, what ought to be done and what ought not to be done, fear and fearlessness, bondage and deliverance, is, O son of Pritha, of the quality of goodness. The intellect by which one imperfectly discerneth right and wrong, that which ought to be done and that which ought not to be done, is, O son of Pritha, of the quality of passion. That intellect which, shrouded by darkness, regardeth wrong to be right, and all things as reversed,
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is, O son of Pritha, of the quality of darkness. That unswerving constancy by which one controls the functions of the mind, the life-breaths, and the senses, through devotion, that constancy, is, O son of Pritha, of the quality of goodness. 1 But that constancy, O Arjuna, by which one holds to religion, desire, and profit, through attachment, desiring fruit, that constancy, O son of Pritha, is of the quality of passion. That through which an undiscerning person abandons not sleep, fear, sorrow, despondency, and folly, that constancy is deemed to be of the quality of darkness. Hear now from me, O bull of Bharata's race, of the three kinds of happiness. That in which one findeth pleasure from repetition (of enjoyment), which bringeth an end to pain, which is like poison first but resembleth nectar in the end, that happiness born of the serenity produced by a knowledge of self, is said to be of the quality of goodness. 2 That which is from the contact of the senses with their objects which resembleth nectar first but is like poison in the end, that happiness is held to be of the quality of passion. That happiness which in the beginning and its consequences deludeth the soul, and springeth from sleep, indolence, and stupidity, that is described to be of the quality of darkness. There is not, either on earth or heaven among the gods, the entity that is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O chastiser of foes, are distinguished by (these three) qualities born of nature. Tranquillity, self-restraint, ascetic austerities, purity, forgiveness, rectitude, knowledge, experience, and belief (in an existence hereafter),--these are the duties of Brahmanas, born of (their proper) nature. Bravery, energy, firmness, skill, not flying away from battle, liberality, the bearing of a ruler,--these are the duties of Kshatriyas, born of (their proper) nature. Agriculture, tending of cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the natural duty consists in servitude. Every man, engaged in his own duties, attains to perfection. Hear now how one obtains perfection by application to his duties. Him from whom are the movements of all beings, Him by whom all this is pervaded, worshipping him by (the performance of) one's own duty, one obtaineth perfection. Better is one's own duty though performed faultily than another's duty well-performed. Performing the duty prescribed by (one's own) nature, one incurreth no sin. One must not abandon, O son of Kunti, one's natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke. He whose mind is unattached everywhere, who hath subdued his self, and whose desire hath departed, obtaineth, through renunciation, the supreme perfection of freedom from work. Learn from me, only in brief, O son of Kunti, how one, having obtained (this kind of) perfection, attaineth to Brahma which is the supreme end of knowledge. Endued with
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a pure mind, and restraining his self by constancy, renouncing sound and other objects of sense, and casting off affection and aversion, he who resideth in a lonely place, eateth little, and restraineth speech, body, and mind, who is ever intent on meditation and abstraction, who hath recourse to indifference, who, abandoning egoism, violence, pride, lust, wrath, and (all) surroundings, hath been freed from selfishness and is tranquil (in mind), becometh fit for assimilation with Brahma. Becoming one with Brahma, tranquil in spirit, (such a) one grieveth not, desireth not; alike to all beings, he obtaineth the highest devotion to Me. By (that) devotion he truly understandeth Me. What I am, and who I am; then understanding Me truly, he entereth into Me forthwith. Even performing all actions at all times having refuge in Me, he obtaineth, through my favour, the seat that is eternal and imperishable. Dedicating in thy heart all actions to Me, being devoted to Me, resorting to mental abstraction, fix thy thoughts constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all difficulties through my grace. But if from self-conceit thou wilt not listen, thou wilt (then) utterly perish. If, having recourse to self-conceit, thou thinkest--I will not fight,--that resolution of thine would be vain, (for) Nature will constrain thee. That which, from delusion, thou dost not wish to do, thou wilt do involuntarily, bound by thy own duty springing from (thy own) nature. The Lord, O Arjuna, dwelleth in the region of the heart of beings, turning all beings as if mounted on a machine, by his illusive power. Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat. Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter. Reflecting on it fully, act as thou likest. Once more, listen to my supernal words, the most mysterious of all. Exceedingly dear art thou to Me, therefore, I will declare what is for thy benefit. Set thy heart on Me, become My devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I declare to thee truly, (for) thou art dear to Me. Forsaking all (religious) duties, come to Me as thy sole refuge. I will deliver thee from all sins. Do not grieve. This is not to be ever declared by thee to one who practiseth no austerities, to one who is not a devotee, to one who never waiteth on a preceptor, nor yet to one who calumniateth Me. He who shall inculcate this supreme mystery to those that are devoted to Me, offering Me the highest devotion, will come to Me, freed from (all his) doubts. 1 Amongst men there is none who can do Me a dearer service than he, nor shall any other on earth be dearer to Me than he. And he who will study this holy converse between us, by him will have been offered to Me the sacrifice of knowledge. Such is my opinion. Even the man who, with faith and without cavil, will hear it (read), even he freed (from re-birth), will obtain of the blessed regions of
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those that perform pious acts. Hath this, O son of Pritha, been heard by thee with mind undirected to any other objects? Hath thy delusion, (caused) by ignorance, been destroyed, O Dhananjaya?'
"Arjuna said, 'My delusion hath been destroyed, and the recollection (of what I am) hath been gained by me, O Undeteriorating one, through thy favour. I am now firm. My doubts have been dispelled. I will do thy bidding.'"
Sanjaya continued, "Thus I heard this converse between Vasudeva and the high-souled son of Pritha, (that is) wonderful and causeth the hair to stand on end. Through Vyasa's favour heard I this supreme mystery, this (doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared it in person. O King recollecting and (again) recollecting this wonderful (and) holy converse of Kesava and Arjuna, I rejoice over and over again. Recollecting again and again that wonderful form also of Hari, great is my amazement, O king, and I rejoice ever more. Thither where Krishna, the Lord of Yoga (is), thither where the great bowman (Partha) is, thither, in my opinion, are prosperity, and victory, and greatness, and eternal justice 1'"
End of the Bhagavad Gita

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)