श्री भगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु
śhrī bhagavān uvācha
mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ
asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidmayi — to meāsakta-manāḥ — with the mind attachedpārtha — Arjun, the son of Prithayogam — bhakti yogyuñjan — practicingmat-āśhrayaḥ — surrendering to measanśhayam — free from doubtsamagram — completelymām — meyathā — howjñāsyasi — you shall knowtat — thatśhṛiṇu — listen
English
The Blessed Lord said, "O Arjuna, hear how you shall, without doubt, know Me fully, with your mind intent on Me, practicing Yoga and taking refuge in Me."
हे पार्थ ! मुझमें असक्त हुए मन वाले तथा मदाश्रित होकर योग का अभ्यास करते हुए जिस प्रकार तुम मुझे समग्ररूप से, बिना किसी संशय के, जानोगे वह सुनो।।
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
Word by word
jñānam — knowledgete — unto youaham — Isa — withvijñānam — wisdomidam — thisvakṣhyāmi — shall revealaśheṣhataḥ — in fullyat — whichjñātvā — having knownna — notiha — in this worldbhūyaḥ — furtheranyat — anything elsejñātavyam — to be knownavaśhiṣhyate — remains
English
I will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here.
मैं तुम्हारे लिए विज्ञान सहित इस ज्ञान को अशेष रूप से कहूँगा जिसको जानकर यहाँ (जगत् में) फिर और कुछ जानने योग्य (ज्ञातव्य) शेष नहीं रह जाता है।।
मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये।
यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः
manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ
Word by word
manuṣhyāṇām — of mensahasreṣhu — out of many thousandskaśhchit — someoneyatati — strivessiddhaye — for perfectionyatatām — of those who striveapi — evensiddhānām — of those who have achieved perfectionkaśhchit — someonemām — mevetti — knowstattvataḥ — in truth
English
Among thousands of men, one may perchance strive for perfection; even among those successful strivers, only one may perchance know Me in essence.
सहस्रों मनुष्यों में कोई ही मनुष्य पूर्णत्व की सिद्धि के लिए प्रयत्न करता है और उन प्रयत्नशील साधकों में भी कोई ही पुरुष मुझे तत्त्व से जानता है।।
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा
bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā
Word by word
bhūmiḥ — earthāpaḥ — wateranalaḥ — firevāyuḥ — airkham — spacemanaḥ — mindbuddhiḥ — intellecteva — certainlycha — andahankāraḥ — egoiti — thusiyam — all theseme — mybhinnā — divisionsprakṛitiḥ — material energyaṣhṭadhā — eightfold
English
Earth, water, fire, air, ether, mind, intellect, and egoism—thus is My Nature divided eightfold.
पृथ्वी, जल, अग्नि, वायु और आकाश तथा मन, बुद्धि और अहंकार - यह आठ प्रकार से विभक्त हुई मेरी प्रकृति है।।
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
Word by word
aparā — inferioriyam — thisitaḥ — besides thistu — butanyām — anotherprakṛitim — energyviddhi — knowme — myparām — superiorjīva-bhūtām — living beingsmahā-bāho — mighty-armed oneyayā — by whomidam — thisdhāryate — the basisjagat — the material world
English
O mighty-armed Arjuna, this is the inferior Prakriti; know it as distinct from My higher Prakriti, the very life-element, by which this world is upheld.
हे महाबाहो ! यह अपरा प्रकृति है। इससे भिन्न मेरी जीवरूपी पराप्रकृति को जानो, जिससे यह जगत् धारण किया जाता है।।
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा
etad-yonīni bhūtāni sarvāṇītyupadhāraya
ahaṁ kṛitsnasya jagataḥ prabhavaḥ pralayas tathā
Word by word
etat yonīni — these two (energies) are the source ofbhūtāni — living beingssarvāṇi — alliti — thatupadhāraya — knowaham — Ikṛitsnasya — entirejagataḥ — creationprabhavaḥ — the sourcepralayaḥ — dissolutiontathā — and
English
Know that these two are the womb of all beings; thus, I am the source and dissolution of the whole universe.
यह जानो कि समम्पूर्ण भूत इन दोनों प्रकृतियों से उत्पत्ति वाले हैं। (अत:) मैं सम्पूर्ण जगत् का उत्पत्ति तथा प्रलय स्थान हूँ।।
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव
mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva
Word by word
mattaḥ — than mepara-taram — superiorna — notanyat kiñchit — anything elseasti — there isdhanañjaya — Arjun, conqueror of wealthmayi — in mesarvam — allidam — which we seeprotam — is strungsūtre — on a threadmaṇi-gaṇāḥ — beadsiva — like
English
There is nothing higher than Me, O Arjuna. All this is strung on Me, like clusters of gems on a string.
हे धनंजय ! मुझसे श्रेष्ठ (परे) अन्य किचिन्मात्र वस्तु नहीं है। यह सम्पूर्ण जगत् सूत्र में मणियों के सदृश मुझमें पिरोया हुआ है।।
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु
raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu
Word by word
rasaḥ — tasteaham — Iapsu — in waterkaunteya — Arjun, the son of Kuntiprabhā — the radianceasmi — I amśhaśhi-sūryayoḥ — of the moon and the sunpraṇavaḥ — the sacred syllable Omsarva — in allvedeṣhu — Vedasśhabdaḥ — soundkhe — in etherpauruṣham — abilitynṛiṣhu — in humans
English
I am the flavor in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in the ether and virility in men.
हे कौन्तेय ! जल में मैं रस हूँ, चन्द्रमा और सूर्य में प्रकाश हूँ, सब वेदों में प्रणव (ँ़कार) हूँ तथा आकाश में शब्द और पुरुषों में पुरुषत्व हूँ।।
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु
puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣhu tapaśh chāsmi tapasviṣhu
Word by word
puṇyaḥ — puregandhaḥ — fragrancepṛithivyām — of the earthcha — andtejaḥ — brilliancecha — andasmi — I amvibhāvasau — in the firejīvanam — the life-forcesarva — in allbhūteṣhu — beingstapaḥ — penancecha — andasmi — I amtapasviṣhu — of the ascetics
English
I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity of ascetics.
पृथ्वी में पवित्र गन्ध हूँ और अग्नि में तेज हूँ; सम्पूर्ण भूतों में जीवन हूँ और तपस्वियों में मैं तप हूँ।।
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्
bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham
Word by word
bījam — the seedmām — mesarva-bhūtānām — of all beingsviddhi — knowpārtha — Arjun, the son of Prithasanātanam — the eternalbuddhiḥ — intellectbuddhi-matām — of the intelligentasmi — (I) amtejaḥ — splendortejasvinām — of the splendidaham — I
English
Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent, and the splendour of the splendid objects.
हे पार्थ ! सम्पूर्ण भूतों का सनातन बीज (कारण) मुझे ही जानो; मैं बुद्धिमानों की बुद्धि और तेजस्वियों का तेज हूँ।।
बलं बलवतां चाहं कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ
balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitam
dharmāviruddho bhūteṣhu kāmo ’smi bharatarṣhabha
Word by word
balam — strengthbala-vatām — of the strongcha — andaham — Ikāma — desirerāga — passionvivarjitam — devoid ofdharma-aviruddhaḥ — not conflicting with dharmabhūteṣhu — in all beingskāmaḥ — sexual activityasmi — (I) ambharata-ṛiṣhabha — Arjun, the best of the Bharats
English
Of the strong, I am the strength devoid of desire and attachment, and in all beings, I am the desire in accordance with Dharma, O Arjuna.
हे भरत श्रेष्ठ ! मैं बलवानों का कामना तथा आसक्ति से रहित बल हूँ और सब भूतों में धर्म के अविरुद्ध अर्थात् अनुकूल काम हूँ।।
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
Word by word
ye — whatevercha — andeva — certainlysāttvikāḥ — in the mode of goodnessbhāvāḥ — states of material existencerājasāḥ — in the mode of passiontāmasāḥ — in the mode of ignorancecha — andye — whatevermattaḥ — from meeva — certainlyiti — thustān — thoseviddhi — knowna — nottu — butaham — Iteṣhu — in themte — theymayi — in me
English
Whatever beings (and objects) that are pure, active, and inert, know that they proceed from Me. They are in Me, yet I am not in them.
जो भी सात्त्विक (शुद्ध), राजसिक (क्रियाशील) और तामसिक (जड़) भाव हैं, उन सबको तुम मेरे से उत्पन्न हुए जानो; तथापि मैं उनमें नहीं हूँ, वे मुझमें हैं।।
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
Word by word
tribhiḥ — by threeguṇa-mayaiḥ — consisting of the modes of material naturebhāvaiḥ — statesebhiḥ — all thesesarvam — wholeidam — thisjagat — universemohitam — deludedna — notabhijānāti — knowmām — meebhyaḥ — theseparam — the supremeavyayam — imperishable
English
Deluded by these Natures, composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable.
त्रिगुणों से उत्पन्न इन भावों (विकारों) से सम्पूर्ण जगत् (लोग) मोहित हुआ इन (गुणों) से परे अव्यय स्वरूप मुझे नहीं जानता है।।
दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
Word by word
daivī — divinehi — certainlyeṣhā — thisguṇa-mayī — consisting of the three modes of naturemama — mymāyā — one of God’s energies. It that veils God’s true nature from souls who have not yet attained the eligibility for God-realizationduratyayā — very difficult to overcomemām — unto meeva — certainlyye — whoprapadyante — surrendermāyām etām — this Mayataranti — cross overte — they
English
Verily, this divine illusion of Mine, composed of the three qualities, is difficult to cross over; those who take refuge in Me alone, can cross over this illusion.
यह दैवी त्रिगुणमयी मेरी माया बड़ी दुस्तर है। परन्तु जो मेरी शरण में आते हैं, वे इस माया को पार कर जाते हैं।।
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
Word by word
na — notmām — unto meduṣhkṛitinaḥ — the evil doersmūḍhāḥ — the ignorantprapadyante — surrendernara-adhamāḥ — one who lazily follows one’s lower naturemāyayā — by God’s material energyapahṛita jñānāḥ — those with deluded intellectāsuram — demoniacbhāvam — natureāśhritāḥ — surrender
English
The evil-doers and the deluded, who are the lowest of men, do not seek Me; those whose knowledge is destroyed by illusion follow the ways of demons.
दुष्कृत्य करने वाले, मूढ, नराधम पुरुष मुझे नहीं भजते हैं; माया के द्वारा जिनका ज्ञान हर लिया गया है, वे आसुरी भाव को धारण किये रहते हैं।।
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
Word by word
chatuḥ-vidhāḥ — four kindsbhajante — worshipmām — mejanāḥ — peoplesu-kṛitinaḥ — those who are piousarjuna — Arjunārtaḥ — the distressedjijñāsuḥ — the seekers of knowledgeartha-arthī — the seekers of material gainjñānī — those who are situated in knowledgecha — andbharata-ṛiṣhabha — The best amongst the Bharatas, Arjun
English
Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekers of knowledge, the seekers of wealth, and the wise, O Lord of the Bharatas.
हे भरत श्रेष्ठ अर्जुन ! उत्तम कर्म करने वाले (सुकृतिन:) आर्त, जिज्ञासु, अर्थार्थी और ज्ञानी ऐसे चार प्रकार के लोग मुझे भजते हैं।।
तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः
teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ
Word by word
teṣhām — amongst thesejñānī — those who are situated in knowledgenitya-yuktaḥ — ever steadfasteka — exclusivelybhaktiḥ — devotionviśhiṣhyate — highestpriyaḥ — very dearhi — certainlyjñāninaḥ — to the person in knowledgeatyartham — highlyaham — Isaḥ — hecha — andmama — to mepriyaḥ — dear
English
Of them, the wise who are ever steadfast and devoted to the One, excel; for I am exceedingly dear to the wise, and they are dear to Me.
उनमें भी मुझ से नित्ययुक्त, अनन्य भक्ति वाला ज्ञानी श्रेष्ठ है, क्योंकि ज्ञानी को मैं अत्यन्त प्रिय हूँ और वह मुझे अत्यन्त प्रिय है।।
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्
udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim
Word by word
udārāḥ — noblesarve — alleva — indeedete — thesejñānī — those in knowledgetu — butātmā eva — my very selfme — mymatam — opinionāsthitaḥ — situatedsaḥ — hehi — certainlyyukta-ātmā — those who are unitedmām — in meeva — certainlyanuttamām — the supremegatim — goal
English
Indeed, all these are noble; however, I consider the wise man as My very Self; for, he is steadfast in mind and established in Me alone as the supreme goal.
(यद्यपि) ये सब उत्कृष्ट हैं, परन्तु ज्ञानी तो मेरा स्वरूप ही है ऐसा मेरा मत है, क्योंकि वह स्थिर बुद्धि ज्ञानी अति उत्तम गतिस्वरूप मुझमें अच्छी प्रकार स्थित है।।
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः
bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ
Word by word
bahūnām — manyjanmanām — birthsante — afterjñāna-vān — one who is endowed with knowledgemām — unto meprapadyate — surrendersvāsudevaḥ — Shree Krishna, the son of Vasudevsarvam — alliti — thatsaḥ — thatmahā-ātmā — great soulsu-durlabhaḥ — very rare
English
At the end of many births, the wise man comes to Me, realizing that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.
बहुत जन्मों के अन्त में (किसी एक जन्म विशेष में) ज्ञान को प्राप्त होकर कि 'यह सब वासुदेव है' ज्ञानी भक्त मुझे प्राप्त होता है; ऐसा महात्मा अति दुर्लभ है।।
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया
kāmais tais tair hṛita-jñānāḥ prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā
Word by word
kāmaiḥ — by material desirestaiḥ taiḥ — by varioushṛita-jñānāḥ — whose knowledge has been carried awayprapadyante — surrenderanya — to otherdevatāḥ — celestial godstam tam — the variousniyamam — rules and regulationsāsthāya — followingprakṛityā — by natureniyatāḥ — controlledsvayā — by their own
English
Those whose wisdom has been taken away by this or that desire, go to other gods, following this or that rite, led by their own nature.
भोगविशेष की कामना से जिनका ज्ञान हर लिया गया है, ऐसे पुरुष अपने स्वभाव से प्रेरित हुए अन्य देवताओं को विशिष्ट नियम का पालन करते हुए भजते हैं।।
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्
yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati
tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham
Word by word
yaḥ yaḥ — whoeveryām yām — whichevertanum — formbhaktaḥ — devoteeśhraddhayā — with faitharchitum — to worshipichchhati — desirestasya tasya — to himachalām — steadyśhraddhām — faithtām — in thateva — certainlyvidadhāmi — bestowaham — I
English
Whatever form any devotee desires to worship with faith, I make that same faith of his firm and unflinching.
जो-जो (सकामी) भक्त जिस-जिस (देवता के) रूप को श्रद्धा से पूजना चाहता है, उस-उस (भक्त) की मैं उस ही देवता के प्रति श्रद्धा को स्थिर करता हूँ।।
स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान् हि तान्
sa tayā śhraddhayā yuktas tasyārādhanam īhate
labhate cha tataḥ kāmān mayaiva vihitān hi tān
Word by word
saḥ — hetayā — with thatśhraddhayā — faithyuktaḥ — endowed withtasya — of thatārādhanam — worshipīhate — tries to engange inlabhate — obtainscha — andtataḥ — from thatkāmān — desiresmayā — by meeva — alonevihitān — grantedhi — certainlytān — those
English
Endowed with that faith, he engages in the worship of that form and obtains his desired outcome, which is ordained by Me alone.
वह (भक्त) उस श्रद्धा से युक्त होकर उस देवता का पूजन करता है और उससे मेरे द्वारा विधान किये हुये इच्छित भोगों को नि:सन्देह प्राप्त करता है।।
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि
antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām
devān deva-yajo yānti mad-bhaktā yānti mām api
Word by word
anta-vat — perishabletu — butphalam — fruitteṣhām — by themtat — thatbhavati — isalpa-medhasām — people of small understandingdevān — to the celestial godsdeva-yajaḥ — the worshipers of the celestial godsyānti — gomat — mybhaktāḥ — devoteesyānti — gomām — to meapi — whereas
English
Verily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me.
परन्तु उन अल्प बुद्धि पुरुषों का वह फल नाशवान् होता है। देवताओं के पूजक देवताओं को प्राप्त होते हैं और मेरे भक्त मुझे ही प्राप्त होते हैं।।
अव्यक्तं व्यक्ितमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम्
avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto mamāvyayam anuttamam
Word by word
avyaktam — formlessvyaktim — possessing a personalityāpannam — to have assumedmanyante — thinkmām — meabuddhayaḥ — less intelligentparam — Supremebhāvam — natureajānantaḥ — not understandingmama — myavyayam — imperishableanuttamam — excellent
English
The foolish think of Me, the Unmanifest, as having manifestation, not knowing My higher, immutable, and most excellent nature.
बुद्धिहीन पुरुष मेरे अनुत्तम (सर्वोत्तम) अव्यय परम भाव को न जानते हुए मुझ अव्यक्त को व्यक्त मानते हैं।।
नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्
nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
Word by word
na — notaham — Iprakāśhaḥ — manifestsarvasya — to everyoneyoga-māyā — God’s supreme (divine) energysamāvṛitaḥ — veiledmūḍhaḥ — deludedayam — thesena — notabhijānāti — knowlokaḥ — personsmām — meajam — unbornavyayam — immutable
English
I am not manifest to all, veiled as I am by the Yoga-Maya. This deluded world does not know Me, who am unborn and imperishable.
अपनी योगमाया से आवृत्त मैं सबको प्रत्यक्ष नहीं होता हूँ। यह मोहित लोक (मनुष्य) मुझ जन्मरहित, अविनाशी को नहीं जानता है।।
वेदाहं समतीतानि वर्तमानानि चार्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन
vedāhaṁ samatītāni vartamānāni chārjuna
bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana
Word by word
veda — knowaham — Isamatītāni — the pastvartamānāni — the presentcha — andarjuna — Arjunbhaviṣhyāṇi — the futurecha — alsobhūtāni — all living beingsmām — metu — butveda — knowsna kaśhchana — no one
English
I know, O Arjuna, the beings of the past, the present, and the future; however, no one knows Me.
हे अर्जुन ! पूर्व में व्यतीत हुए और वर्तमान में स्थित तथा भविष्य में होने वाले भूतमात्र को मैं जानता हूँ, परन्तु मुझे कोई भी पुरुष नहीं जानता हैं।।
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप
ichchhā-dveṣha-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti parantapa
Word by word
ichchhā — desiredveṣha — aversionsamutthena — arise fromdvandva — of dualitymohena — from the illusionbhārata — Arjun, descendant of Bharatsarva — allbhūtāni — living beingssammoham — into delusionsarge — since birthyānti — enterparantapa — Arjun, conqueror of enemies
English
O Bharata, all beings are subject to delusion at birth due to the delusion of the pairs of opposites arising from desire and aversion, O Parantapa.
हे परन्तप भारत ! इच्छा और द्वेष से उत्पन्न द्वन्द्वमोह से भूतमात्र उत्पत्ति काल में ही संमोह (अविवेक) को प्राप्त होते हैं।।
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः
yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ
Word by word
yeṣhām — whosetu — butanta-gatam — completely destroyedpāpam — sinsjanānām — of personspuṇya — piouskarmaṇām — activitieste — theydvandva — of dualitiesmoha — illusionnirmuktāḥ — free frombhajante — worshipdṛiḍha-vratāḥ — with determination
English
But those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows.
परन्तु जिन पुण्यकर्मी पुरुषों का पाप नष्ट हो गया है, वे द्वन्द्वमोह से निर्मुक्त और दृढ़वती पुरुष मुझे भजते हैं।।
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्
jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam
Word by word
jarā — from old agemaraṇa — and deathmokṣhāya — for liberationmām — meāśhritya — take shelter inyatanti — striveye — whote — theybrahma — Brahmantat — thatviduḥ — knowkṛitsnam — everythingadhyātmam — the individual selfkarma — karmic actioncha — andakhilam — entire
English
Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action.
जो मेरे शरणागत होकर जरा और मरण से मुक्ति पाने के लिए यत्न करते हैं, वे पुरुष उस ब्रह्म को, सम्पूर्ण अध्यात्म को और सम्पूर्ण कर्म को जानते हैं।।
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥ
prayāṇa-kāle ’pi cha māṁ te vidur yukta-chetasaḥ
Word by word
sa-adhibhūta — governing principle of the field of matteradhidaivam — governing principle of the celestial godsmām — mesa-adhiyajñam — governing principle of the Lord all sacrificial performancescha — andye — whoviduḥ — knowprayāṇa — of deathkāle — at the timeapi — evencha — andmām — mete — theyviduḥ — knowyukta-chetasaḥ — in full consciousness of me
English
Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods), and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, remaining steadfast in mind.
जो पुरुष अधिभूत और अधिदैव तथा अधियज्ञ के सहित मुझे जानते हैं, वे युक्तचित्त वाले पुरुष अन्तकाल में भी मुझे जानते हैं।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
