श्री भगवानुवाचपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः
śhrī-bhagavān uvācha
paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ
Word by word
śhrī-bhagavān uvācha — the Divine Lord saidparam — supremebhūyaḥ — againpravakṣhyāmi — I shall explainjñānānām — of all knowledgejñānam uttamam — the supreme wisdomyat — whichjñātvā — knowingmunayaḥ — saintssarve — allparām — highestsiddhim — perfectionitaḥ — through thisgatāḥ — attained
English
The Blessed Lord said, "I will again declare to thee that supreme knowledge, the best of all knowledge, having known which all the sages have gone to supreme perfection after this life."
श्री भगवान् ने कहा -- समस्त ज्ञानों में उत्तम परम ज्ञान को मैं पुन: कहूंगा, जिसको जानकर सभी मुनिजन इस (लोक) से जाकर (इस जीवनोपरान्त) परम सिद्धि को प्राप्त हुए हैं।।
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च
idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ
sarge ’pi nopajāyante pralaye na vyathanti cha
Word by word
idam — thisjñānam — wisdomupāśhritya — take refuge inmama — minesādharmyam — of similar natureāgatāḥ — having attainedsarge — at the time of creationapi — evenna — notupajāyante — are bornpralaye — at the time of dissolutionna-vyathanti — they will not experience miserycha — and
English
Those who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution.
इस ज्ञान का आश्रय लेकर मेरे स्वरूप (सार्धम्यम्) को प्राप्त पुरुष सृष्टि के आदि में जन्म नहीं लेते और प्रलयकाल में व्याकुल भी नहीं होते हैं।।
मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्।संभवः सर्वभूतानां ततो भवति भारत
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham
sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata
Word by word
mama — myyoniḥ — wombmahat brahma — the total material substance, prakṛititasmin — in thatgarbham — wombdadhāmi — impregnateaham — Isambhavaḥ — birthsarva-bhūtānām — of all living beingstataḥ — therebybhavati — becomesbhārata — Arjun, the son of Bharat
English
My womb is the great Brahma; in it I place the germ; thence, O Arjuna, is the birth of all beings.
हे भारत ! मेरी महद् ब्रह्मरूप प्रकृति, (भूतों की) योनि है, जिसमें मैं गर्भाधान करता हूँ; इससे समस्त भूतों की उत्पत्ति होती है।।
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता
sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā
Word by word
sarva — allyoniṣhu — species of lifekaunteya — Arjun, the son of Kuntimūrtayaḥ — formssambhavanti — are producedyāḥ — whichtāsām — of all of thembrahma-mahat — great material natureyoniḥ — wombaham — Ibīja-pradaḥ — seed-givingpitā — Father
English
Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb, and I am the seed-giving father.
हे कौन्तेय ! समस्त योनियों में जितनी मूर्तियाँ (शरीर) उत्पन्न होती हैं, उन सबकी योनि अर्थात् गर्भ है महद्ब्रह्म और मैं बीज की स्थापना करने वाला पिता हूँ।।
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।निबध्नन्ति महाबाहो देहे देहिनमव्ययम्
sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ
nibadhnanti mahā-bāho dehe dehinam avyayam
Word by word
sattvam — mode of goodnessrajaḥ — mode of passiontamaḥ — mode of ignoranceiti — thusguṇāḥ — modesprakṛiti — material naturesambhavāḥ — consists ofnibadhnanti — bindmahā-bāho — mighty-armed onedehe — in the bodydehinam — the embodied soulavyayam — eternal
English
These qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia.
हे महाबाहो ! सत्त्व, रज और तम ये प्रकृति से उत्पन्न तीनों गुण देही आत्मा को देह के साथ बांध देते हैं।।
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam
sukha-saṅgena badhnāti jñāna-saṅgena chānagha
Word by word
tatra — amongst thesesattvam — mode of goodnessnirmalatvāt — being purestprakāśhakam — illuminatinganāmayam — healthy and full of well-beingsukha — happinesssaṅgena — attachmentbadhnāti — bindsjñāna — knowledgesaṅgena — attachmentcha — alsoanagha — Arjun, the sinless one
English
Of these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one.
हे निष्पाप अर्जुन ! इन (तीनों) में, सत्त्वगुण निर्मल होने से प्रकाशक और अनामय (निरुपद्रव, निर्विकार या निरोग) है; (वह जीव को) सुख की आसक्ति से और ज्ञान की आसक्ति से बांध देता है।।
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्
rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya karma-saṅgena dehinam
Word by word
rajaḥ — mode of passionrāga-ātmakam — of the nature of passionviddhi — knowtṛiṣhṇā — desiressaṅga — associationsamudbhavam — arises fromtat — thatnibadhnāti — bindskaunteya — Arjun, the son of Kuntikarma-saṅgena — through attachment to fruitive actionsdehinam — the embodied soul
English
Know, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action.
हे कौन्तेय ! रजोगुण को रागस्वरूप जानो, जिससे तृष्णा और आसक्ति उत्पन्न होती है। वह देही आत्मा को कर्मों की आसक्ति से बांधता है।।
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
Word by word
tamaḥ — mode of ignorancetu — butajñāna-jam — born of ignoranceviddhi — knowmohanam — illusionsarva-dehinām — for all the embodied soulspramāda — negligenceālasya — lazinessnidrābhiḥ — and sleeptat — thatnibadhnāti — bindsbhārata — Arjun, the son of Bharat
English
But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep.
और हे भारत ! तमोगुण को अज्ञान से उत्पन्न जानो; जो समस्त देहधारियों (जीवों) को मोहित करने वाला है। वह प्रमाद, आलस्य और निद्रा के द्वारा जीव को बांधता है।।
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta
Word by word
sattvam — mode of goodnesssukhe — to happinesssañjayati — bindsrajaḥ — mode of passionkarmaṇi — toward actionsbhārata — Arjun, the son of Bharatjñānam — wisdomāvṛitya — cloudstu — buttamaḥ — mode of ignorancepramāde — to delusionsañjayati — bindsuta — indeed
English
Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness.
हे भारत ! सत्त्वगुण सुख में आसक्त कर देता है और रजोगुण कर्म में, किन्तु तमोगुण ज्ञान को आवृत्त करके जीव को प्रमाद से युक्त कर देता है।।
रजस्तमश्चाभिभूय सत्त्वं भवति भारत।रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा
rajas tamaśh chābhibhūya sattvaṁ bhavati bhārata
rajaḥ sattvaṁ tamaśh chaiva tamaḥ sattvaṁ rajas tathā
Word by word
rajaḥ — mode of passiontamaḥ — mode of ignorancecha — andabhibhūya — prevailssattvam — mode of goodnessbhavati — becomesbhārata — Arjun, the son of Bharatrajaḥ — mode of passionsattvam — mode of goodnesstamaḥ — mode of ignorancecha — andeva — indeedtamaḥ — mode of ignorancesattvam — mode of goodnessrajaḥ — mode of passiontathā — also
English
Now, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas.
हे भारत ! कभी रज और तम को अभिभूत (दबा) करके सत्त्वगुण की वृद्धि होती है, कभी रज और सत्त्व को दबाकर तमोगुण की वृद्धि होती है, तो कभी तम और सत्त्व को अभिभूत कर रजोगुण की वृद्धि होती है।।
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत
sarva-dvāreṣhu dehe ’smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta
Word by word
sarva — alldvāreṣhu — through the gatesdehe — bodyasmin — in thisprakāśhaḥ — illuminationupajāyate — manifestjñānam — knowledgeyadā — whentadā — thenvidyāt — knowvivṛiddham — predominatessattvam — mode of goodnessiti — thusuta — certainly
English
When the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant.
जब इस देह के द्वारों अर्थात् समस्त इन्द्रियों में ज्ञानरूप प्रकाश उत्पन्न होता है, तब सत्त्वगुण को प्रवृद्ध हुआ जानो।।
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।रजस्येतानि जायन्ते विवृद्धे भरतर्षभ
lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante vivṛiddhe bharatarṣhabha
Word by word
lobhaḥ — greedpravṛittiḥ — activityārambhaḥ — exertionkarmaṇām — for fruitive actionsaśhamaḥ — restlessnessspṛihā — cravingrajasi — of the mode of passionetāni — thesejāyante — developvivṛiddhe — when predominatesbharata-ṛiṣhabha — the best of the Bharatas, Arjun
English
Greed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna.
हे भरत-श्रेष्ठ ! रजोगुण के प्रवृद्ध होने पर लोभ, प्रवृत्ति (सामान्य चेष्टा) कर्मों का आरम्भ, शम का अभाव तथा स्पृहा, ये सब उत्पन्न होते हैं।।
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन
aprakāśho ’pravṛittiśh cha pramādo moha eva cha
tamasy etāni jāyante vivṛiddhe kuru-nandana
Word by word
aprakāśhaḥ — nescienceapravṛittiḥ — inertiacha — andpramādaḥ — negligencemohaḥ — delusioneva — indeedcha — alsotamasi — mode of ignoranceetāni — thesejāyante — manifestvivṛiddhe — when dominateskuru-nandana — the joy of the Kurus, Arjun
English
Darkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna.
हे कुरुनन्दन ! तमोगुण के प्रवृद्ध होने पर अप्रकाश, अप्रवृत्ति, प्रमाद और मोह ये सब उत्पन्न होते हैं।।
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।तदोत्तमविदां लोकानमलान्प्रतिपद्यते
yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit
tadottama-vidāṁ lokān amalān pratipadyate
Word by word
yadā — whensattve — in the mode of goodnesspravṛiddhe — when premodinatestu — indeedpralayam — deathyāti — reachdeha-bhṛit — the embodiedtadā — thenuttama-vidām — of the learnedlokān — abodesamalān — purepratipadyate — attains
English
If the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest.
जब यह जीव (देहभृत्) सत्त्वगुण की प्रवृद्धि में मृत्यु को प्राप्त होता है, तब उत्तम कर्म करने वालों के निर्मल अर्थात् स्वर्गादि लोकों को प्राप्त होता है।।
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।तथा प्रलीनस्तमसि मूढयोनिषु जायते
rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate
tathā pralīnas tamasi mūḍha-yoniṣhu jāyate
Word by word
rajasi — in the mode of passionpralayam — deathgatvā — attainingkarma-saṅgiṣhu — among people driven by workjāyate — are borntathā — likewisepralīnaḥ — dyingtamasi — in the mode of ignorancemūḍha-yoniṣhu — in the animal kingdomjāyate — takes birth
English
Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless.
रजोगुण के प्रवृद्ध काल में मृत्यु को प्राप्त होकर कर्मासक्ति वाले (मनुष्य) लोक में वह जन्म लेता है तथा तमोगुण के प्रवृद्धकाल में (मरण होने पर) मूढ़योनि में जन्म लेता है।।
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।रजसस्तु फलं दुःखमज्ञानं तमसः फलम्
karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam
Word by word
karmaṇaḥ — of actionsu-kṛitasya — pureāhuḥ — is saidsāttvikam — mode of goodnessnirmalam — purephalam — resultrajasaḥ — mode of passiontu — indeedphalam — resultduḥkham — painajñānam — ignorancetamasaḥ — mode of ignorancephalam — result
English
They say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
शुभ कर्म का फल सात्विक और निर्मल कहा गया है; रजोगुण का फल दु;ख और तमोगुण का फल अज्ञान है।।
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।प्रमादमोहौ तमसो भवतोऽज्ञानमेव च
sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha
Word by word
sattvāt — from the mode of goodnesssañjāyate — arisesjñānam — knowledgerajasaḥ — from the mode of passionlobhaḥ — greedeva — indeedcha — andpramāda — negligencemohau — delusiontamasaḥ — from the mode of ignorancebhavataḥ — ariseajñānam — ignoranceeva — indeedcha — and
English
From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.
सत्त्वगुण से ज्ञान उत्पन्न होता है। रजोगुण से लोभ तथा तमोगुण से प्रमाद, मोह और अज्ञान उत्पन्न होता है।।
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः
ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ
Word by word
ūrdhvam — upwardgachchhanti — risesattva-sthāḥ — those situated in the mode of goodnessmadhye — in the middletiṣhṭhanti — stayrājasāḥ — those in the mode of passionjaghanya — abominableguṇa — qualityvṛitti-sthāḥ — engaged in activitiesadhaḥ — downgachchhanti — gotāmasāḥ — those in the mode of ignorance
English
Those seated in Sattva ascend; those of Rajasic nature dwell in the middle; and those of Tamasic nature, abiding in the function of the lowest Guna, descend.
सत्त्वगुण में स्थित पुरुष उच्च (लोकों को) जाते हैं; राजस पुरुष मध्य (मनुष्य लोक) में रहते हैं और तमोगुण की अत्यन्त हीन प्रवृत्तियों में स्थित तामस लोग अधोगति को प्राप्त होते हैं।।
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati
guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati
Word by word
na — noanyam — otherguṇebhyaḥ — of the guṇaskartāram — agents of actionyadā — whendraṣhṭā — the seeranupaśhyati — seeguṇebhyaḥ — to the modes of naturecha — andparam — transcendentalvetti — knowmat-bhāvam — my divine naturesaḥ — theyadhigachchhati — attain
English
When the seer beholds no agent other than the Gunas and knows that which is higher than them, he attains to My Being.
जब द्रष्टा (साधक) पुरुष तीनों गुणों के अतिरिक्त किसी अन्य को कर्ता नहीं देखता, अर्थात् नहीं समझता है और तीनों गुणों से परे मेरे तत्व को जानता है, तब वह मेरे स्वरूप को प्राप्त होता है।।
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते
guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute
Word by word
guṇān — the three modes of material natureetān — theseatītya — transcendingtrīn — threedehī — the embodieddeha — bodysamudbhavān — produced ofjanma — birthmṛityu — deathjarā — old ageduḥkhaiḥ — miseryvimuktaḥ — freed fromamṛitam — immortalityaśhnute — attains
English
The embodied one, having crossed beyond these three Gunas from which the body is evolved, is freed from birth, death, decay, and pain, and attains immortality.
यह देही पुरुष शरीर की उत्पत्ति के कारणरूप तीनों गुणों से अतीत होकर जन्म, मृत्यु, जरा और दु:खों से विमुक्त हुआ अमृतत्व को प्राप्त होता है।।
अर्जुन उवाचकैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो।किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते
arjuna uvācha
kair liṅgais trīn guṇān etān atīto bhavati prabho
kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate
Word by word
arjunaḥ uvācha — Arjun inquiredkaiḥ — by whatliṅgaiḥ — symptomstrīn — threeguṇān — modes of material natureetān — theseatītaḥ — having transcendedbhavati — isprabho — Lordkim — whatāchāraḥ — conductkatham — howcha — andetān — thesetrīn — threeguṇān — modes of material natureativartate — transcend
English
Arjuna said, "What are the marks of one who has transcended the three qualities, O Lord? What is their conduct, and how do they go beyond these three qualities?"
अर्जुन ने कहा -- हे प्रभो ! इन तीनो गुणों से अतीत हुआ पुरुष किन लक्षणों से युक्त होता है ? वह किस प्रकार के आचरण वाला होता है ? और, वह किस उपाय से इन तीनों गुणों से अतीत होता है।।
श्री भगवानुवाचप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति
śhrī-bhagavān uvācha
prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava
na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati
Word by word
śhrī-bhagavān uvācha — the Supreme Divine Personality saidprakāśham — illuminationcha — andpravṛittim — activitycha — andmoham — delusioneva — evencha — andpāṇḍava — Arjun, the son of Panduna dveṣhṭi — do not hatesampravṛittāni — when presentna — nornivṛittāni — when absentkāṅkṣhati — longs
English
The Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent.
श्रीभगवान् ने कहा -- हे पाण्डव ! (ज्ञानी पुरुष) प्रकाश, प्रवृत्ति और मोह के प्रवृत्त होने पर भी उनका द्वेष नहीं करता तथा निवृत्त होने पर उनकी आकांक्षा नहीं करता है।।
उदासीनवदासीनो गुणैर्यो न विचाल्यते।गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते
udāsīna-vad āsīno guṇair yo na vichālyate
guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate
Word by word
udāsīna-vat — neutralāsīnaḥ — situatedguṇaiḥ — to the modes of material natureyaḥ — whona — notvichālyate — are disturbedguṇāḥ — modes of material naturevartante — actiti-evam — knowing it in this wayyaḥ — whoavatiṣhṭhati — established in the selfna — notiṅgate — wavering
English
He who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move.
जो उदासीन के समान आसीन होकर गुणों के द्वारा विचलित नहीं किया जा सकता और "गुण ही व्यवहार करते हैं" ऐसा जानकर स्थित रहता है और उस स्थिति से विचलित नहीं होता।।
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः
sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ
tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ
Word by word
sama — alikeduḥkha — distresssukhaḥ — happinesssva-sthaḥ — established in the selfsama — equallyloṣhṭa — a clodaśhma — stonekāñchanaḥ — goldtulya — of equal valuepriya — pleasantapriyaḥ — unpleasantdhīraḥ — steadytulya — the samenindā — blameātma-sanstutiḥ — praise
English
Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, a stone, and gold are all alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are one and the same.
जो स्वस्थ (स्वरूप में स्थित), सुख-दु:ख में समान रहता है तथा मिट्टी, पत्थर और स्वर्ण में समदृष्टि रखता है; ऐसा वीर पुरुष प्रिय और अप्रिय को तथा निन्दा और आत्मस्तुति को तुल्य समझता है।।
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।सर्वारम्भपरित्यागी गुणातीतः स उच्यते
mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ
sarvārambha-parityāgī guṇātītaḥ sa uchyate
Word by word
māna — honorapamānayoḥ — dishonortulyaḥ — equaltulyaḥ — equalmitra — friendari — foepakṣhayoḥ — to the partiessarva — allārambha — enterprisesparityāgī — renouncerguṇa-atītaḥ — risen above the three modes of material naturesaḥ — theyuchyate — are said to have
English
Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities.
जो मान और अपमान में सम है; शत्रु और मित्र के पक्ष में भी सम है, ऐसा सर्वारम्भ परित्यागी पुरुष गुणातीत कहा जाता है।।
मां च योऽव्यभिचारेण भक्ितयोगेन सेवते।स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते
māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate
Word by word
mām — mecha — onlyyaḥ — whoavyabhichāreṇa — unalloyedbhakti-yogena — through devotionsevate — servesaḥ — theyguṇān — the three modes of material naturesamatītya — rise aboveetān — thesebrahma-bhūyāya — level of Brahmankalpate — comes to
English
And he who serves Me with unwavering devotion, he, crossing beyond the dualities, is fit for becoming Brahman.
जो पुरुष अव्यभिचारी भक्तियोग के द्वारा मेरी सेवा अर्थात् उपासना करता है, वह इन तीनों गुणों के अतीत होकर ब्रह्म बनने के लिये योग्य हो जाता है।।
ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च
brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha
Word by word
brahmaṇaḥ — of Brahmanhi — onlypratiṣhṭhā — the basisaham — Iamṛitasya — of the immortalavyayasya — of the imperishablecha — andśhāśhvatasya — of the eternalcha — anddharmasya — of the dharmasukhasya — of blissaikāntikasya — unendingcha — and
English
For I am the abode of Brahman, the immortal, immutable, and everlasting Dharma, and absolute bliss.
क्योंकि मैं अमृत, अव्यय, ब्रह्म, शाश्वत धर्म और ऐकान्तिक अर्थात् पारमार्थिक सुख की प्रतिष्ठा हूँ।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
