अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
Word by word
arjunaḥ uvācha — Arjun saidkim — whattat — thatbrahma — Brahmankim — whatadhyātmam — the individual soulkim — whatkarma — the principle of karmapuruṣha-uttama — Shree Krishna, the Supreme Divine Personalityadhibhūtam — the material manifestationcha — andkim — whatproktam — is calledadhidaivam — the Lord of the celestial godskim — whatuchyate — is called
English
Arjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?"
अर्जुन ने कहा -हे पुरुषोत्तम ! वह ब्रह्म क्या है अध्यात्म क्या है? तथा कर्म क्या है? और अधिभूत नाम से क्या कहा गया है? तथा अधिदैव नाम से क्या कहा जाता है,
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Word by word
adhiyajñaḥ — the Lord all sacrificial performanceskatham — howkaḥ — whoatra — heredehe — in bodyasmin — thismadhusūdana — Shree Krishna, the killer of the demon named Madhuprayāṇa-kāle — at the time of deathcha — andkatham — howjñeyaḥ — to be knownasi — are (you)niyata-ātmabhiḥ — by those of steadfast mind
English
Who and how is Adhiyajna here in this body, O destroyer of Madhu? And how, at the time of death, are You to be known by the self-controlled?
और हे मधुसूदन ! यहाँ अधियज्ञ कौन है? और वह इस शरीर में कैसे है? और संयत चित्त वाले पुरुषों द्वारा अन्त समय में आप किस प्रकार जाने जाते हैं,
श्री भगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः
śhrī bhagavān uvācha
akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyate
bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ
Word by word
śhrī-bhagavān uvācha — the Blessed Lord saidakṣharam — indestructiblebrahma — Brahmanparamam — the Supremesvabhāvaḥ — natureadhyātmam — one’s own selfuchyate — is calledbhūta-bhāva-udbhava-karaḥ — Actions pertaining to the material personality of living beings, and its developmentvisargaḥ — creationkarma — fruitive activitiessanjñitaḥ — are called
English
The Blessed Lord said, "Brahman is the Imperishable, the Supreme; its essential nature is called Self-knowledge; the offering (to the gods) that causes the existence and manifestation of beings and sustains them is called action."
श्रीभगवान् ने कहा -- परम अक्षर (अविनाशी) तत्त्व ब्रह्म है; स्वभाव (अपना स्वरूप) अध्यात्म कहा जाता है; भूतों के भावों को उत्पन्न करने वाला विसर्ग (यज्ञ, प्रेरक बल) कर्म नाम से जाना जाता है।।
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर
adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam
adhiyajño ’ham evātra dehe deha-bhṛitāṁ vara
Word by word
adhibhūtam — the ever changing physical manifestationkṣharaḥ — perishablebhāvaḥ — naturepuruṣhaḥ — the cosmic personality of God, encompassing the material creationcha — andadhidaivatam — the Lord of the celestial godsadhiyajñaḥ — the Lord of all sacrificesaham — Ieva — certainlyatra — heredehe — in the bodydeha-bhṛitām — of the embodiedvara — O best
English
Adhibhuta—knowledge of the elements—pertains to My perishable nature, and the Purusha, or the Soul, is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied.
हे देहधारियों में श्रेष्ठ अर्जुन ! नश्वर वस्तु (पंचमहाभूत) अधिभूत और पुरुष अधिदैव है; इस शरीर में मैं ही अधियज्ञ हूँ।।
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः
anta-kāle cha mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ
Word by word
anta-kāle — at the time of deathcha — andmām — meeva — alonesmaran — rememberingmuktvā — relinquishkalevaram — the bodyyaḥ — whoprayāti — goessaḥ — hemat-bhāvam — Godlike natureyāti — achievesna — noasti — there isatra — heresanśhayaḥ — doubt
English
And whoever, leaving their body, goes forth remembering Me alone at the time of death, they will attain My Being; there is no doubt about this.
और जो कोई पुरुष अन्तकाल में मुझे ही स्मरण करता हुआ शरीर को त्याग कर जाता है, वह मेरे स्वरूप को प्राप्त होता है, इसमें कुछ भी संशय नहीं।।
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः
yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram
taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ
Word by word
yam yam — whatevervā — orapi — evensmaran — rememberingbhāvam — remembrancetyajati — gives upante — in the endkalevaram — the bodytam — to thattam — to thateva — certainlyeti — getskaunteya — Arjun, the son of Kuntisadā — alwaystat — thatbhāva-bhāvitaḥ — absorbed in contemplation
English
Whoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), due to his constant thought of that being.
हे कौन्तेय ! (यह जीव) अन्तकाल में जिस किसी भी भाव को स्मरण करता हुआ शरीर को त्यागता है, वह सदैव उस भाव के चिन्तन के फलस्वरूप उसी भाव को ही प्राप्त होता है।।
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्
tasmāt sarveṣhu kāleṣhu mām anusmara yudhya cha
mayyarpita-mano-buddhir mām evaiṣhyasyasanśhayam
Word by word
tasmāt — thereforesarveṣhu — in allkāleṣhu — timesmām — meanusmara — rememberyudhya — fightcha — andmayi — to mearpita — surrendermanaḥ — mindbuddhiḥ — intellectmām — to meeva — surelyeṣhyasi — you shall attainasanśhayaḥ — without a doubt
English
Therefore, at all times, remember Me only and fight. With your mind and intellect fixed on Me, you will undoubtedly come to Me alone.
इसलिए, तुम सब काल में मेरा निरन्तर स्मरण करो; और युद्ध करो मुझमें अर्पण किये मन, बुद्धि से युक्त हुए निःसन्देह तुम मुझे ही प्राप्त होओगे।।
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्
abhyāsa-yoga-yuktena chetasā nānya-gāminā
paramaṁ puruṣhaṁ divyaṁ yāti pārthānuchintayan
Word by word
abhyāsa-yoga — by practice of yogyuktena — being constantly engaged in remembrancechetasā — by the mindna anya-gāminā — without deviatingparamam puruṣham — the Supreme Divine Personalitydivyam — divineyāti — one attainspārtha — Arjun, the son of Prithaanuchintayan — constant remembrance
English
With the mind not moving towards any other thing, made steadfast through the practice of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna.
हे पार्थ ! अभ्यासयोग से युक्त अन्यत्र न जाने वाले चित्त से निरन्तर चिन्तन करता हुआ (साधक) परम दिव्य पुरुष को प्राप्त होता है।।
कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमसः परस्तात्
kaviṁ purāṇam anuśhāsitāram
aṇor aṇīyānsam anusmared yaḥ
sarvasya dhātāram achintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt
Word by word
kavim — poetpurāṇam — ancientanuśhāsitāram — the controlleraṇoḥ — than the atomaṇīyānsam — smalleranusmaret — always remembersyaḥ — whosarvasya — of everythingdhātāram — the supportachintya — inconceivablerūpam — divine formāditya-varṇam — effulgent like the suntamasaḥ — to the darkness of ignoranceparastāt — beyond
English
Whosoever meditates on the Omniscient, the Ancient, the Ruler of the whole world, minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance.
जो पुरुष सर्वज्ञ, प्राचीन (पुराण), सबके नियन्ता, सूक्ष्म से भी सूक्ष्मतर, सब के धाता, अचिन्त्यरूप, सूर्य के समान प्रकाश रूप और (अविद्या) अन्धकार से परे तत्त्व का अनुस्मरण करता है।।
प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम्
prayāṇa-kāle manasāchalena
bhaktyā yukto yoga-balena chaiva
bhruvor madhye prāṇam āveśhya samyak
sa taṁ paraṁ puruṣham upaiti divyam
Word by word
prayāṇa-kāle — at the time of deathmanasā — mindachalena — steadilybhaktyā — remembering with great devotionyuktaḥ — unitedyoga-balena — through the power of yogcha — andeva — certainlybhruvoḥ — the two eyebrowsmadhye — betweenprāṇam — life airsāveśhya — fixingsamyak — completelysaḥ — hetam — himparam puruṣham — the Supreme Divine Lordupaiti — attainsdivyam — divine
English
At the time of death, with an unwavering mind, endowed with devotion, by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person.
वह (साधक) अन्तकाल में योगबल से प्राण को भ्रकुटि के मध्य सम्यक् प्रकार स्थापन करके निश्चल मन से भक्ति युक्त होकर उस परम दिव्य पुरुष को प्राप्त होता है।।
यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये
yad akṣharaṁ veda-vido vadanti
viśhanti yad yatayo vīta-rāgāḥ
yad ichchhanto brahmacharyaṁ charanti
tat te padaṁ saṅgraheṇa pravakṣhye
Word by word
yat — whichakṣharam — Imperishableveda-vidaḥ — scholars of the Vedasvadanti — describeviśhanti — enteryat — whichyatayaḥ — great asceticsvīta-rāgāḥ — free from attachmentyat — whichichchhantaḥ — desiringbrahmacharyam — celibacycharanti — practicetat — thatte — to youpadam — goalsaṅgraheṇa — brieflypravakṣhye — I shall explain
English
That which is declared to be Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that goal, desiring which celibacy is practised, I will declare to thee in brief.
वेद के जानने वाले विद्वान जिसे अक्षर कहते हैं; रागरहित यत्नशील पुरुष जिसमें प्रवेश करते हैं; जिसकी इच्छा से (साधक गण) ब्रह्मचर्य का पालन करते हैं - उस पद (लक्ष्य) को मैं तुम्हें संक्षेप में कहूँगा।।
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्
sarva-dvārāṇi sanyamya mano hṛidi nirudhya cha
mūrdhnyādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām
Word by word
sarva-dvārāṇi — all gatessanyamya — restrainingmanaḥ — the mindhṛidi — in the heart regionnirudhya — confiningcha — andmūrdhni — in the headādhāya — establishātmanaḥ — of the selfprāṇam — the life breathāsthitaḥ — situated (in)yoga-dhāraṇām — the yogic concentration
English
Having closed all the gates, confined the mind in the heart, and fixed the life-breath in the head, engage in the practice of concentration.
सब (इन्द्रियों के) द्वारों को संयमित कर मन को हृदय में स्थिर करके और प्राण को मस्तक में स्थापित करके योगधारणा में स्थित हुआ।।
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्
oṁ ityekākṣharaṁ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim
Word by word
om — sacred syllable representing the formless aspect of Goditi — thuseka-akṣharam — one syllabledbrahma — the Absolute Truthvyāharan — chantingmām — me (Shree Krishna)anusmaran — rememberingyaḥ — whoprayāti — departstyajan — quittingdeham — the bodysaḥ — heyāti — attainsparamām — the supremegatim — goal
English
Uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Goal.
जो पुरुष ओऽम् इस एक अक्षर ब्रह्म का उच्चारण करता हुआ और मेरा स्मरण करता हुआ शरीर का त्याग करता है, वह परम गति को प्राप्त होता है।।
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः
ananya-chetāḥ satataṁ yo māṁ smarati nityaśhaḥ
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ
Word by word
ananya-chetāḥ — without deviation of the mindsatatam — alwaysyaḥ — whomām — mesmarati — remembersnityaśhaḥ — regularlytasya — to himaham — Isu-labhaḥ — easily attainablepārtha — Arjun, the son of Prithanitya — constantlyyuktasya — engagedyoginaḥ — of the yogis
English
I am easily attainable by that ever-steadfast yogi who constantly and daily remembers me for a long time, not thinking of anything else with a single-minded or one-pointed focus, O Partha.
हे पार्थ ! जो अनन्यचित्त वाला पुरुष मेरा स्मरण करता है, उस नित्ययुक्त योगी के लिए मैं सुलभ हूँ अर्थात् सहज ही प्राप्त हो जाता हूँ।।
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः
mām upetya punar janma duḥkhālayam aśhāśhvatam
nāpnuvanti mahātmānaḥ sansiddhiṁ paramāṁ gatāḥ
Word by word
mām — meupetya — having attainedpunaḥ — againjanma — birthduḥkha-ālayam — place full of miseriesaśhāśhvatam — temporaryna — neverāpnuvanti — attainmahā-ātmānaḥ — the great soulssansiddhim — perfectionparamām — highestgatāḥ — having achieved
English
Having attained Me, these great souls do not take birth again here—a place of pain and impermanence—but have reached the highest perfection of liberation.
परम सिद्धि को प्राप्त हुये महात्माजन मुझे प्राप्त कर अनित्य दुःख के आलयरूप (गृहरूप) पुनर्जन्म को नहीं प्राप्त होते हैं।।
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते
ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna
mām upetya tu kaunteya punar janma na vidyate
Word by word
ā-brahma-bhuvanāt — up to the abode of Brahmalokāḥ — worldspunaḥ āvartinaḥ — subject to rebirtharjuna — Arjunmām — mineupetya — having attainedtu — butkaunteya — Arjun, the son of Kuntipunaḥ janma — rebirthna — nevervidyate — is
English
All the worlds, including the world of Brahma, are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rebirth.
हे अर्जुन ! ब्रह्म लोक तक के सब लोग पुनरावर्ती स्वभाव वाले हैं। परन्तु, हे कौन्तेय ! मुझे प्राप्त होने पर पुनर्जन्म नहीं होता।।
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः
sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ te ’ho-rātra-vido janāḥ
Word by word
sahasra — one thousandyuga — ageparyantam — untilahaḥ — one dayyat — whichbrahmaṇaḥ — of Brahmaviduḥ — knowrātrim — nightyuga-sahasra-antām — lasts one thousand yugaste — theyahaḥ-rātra-vidaḥ — those who know his day and nightjanāḥ — people
English
Those who know the day of Brahma, which lasts a thousand Yugas, and the night, which also lasts a thousand Yugas, know day and night.
जो लोग ब्रह्मा जी के एक दिन की अवधि जानते हैं जो कि सहस्र वर्ष की है तथा एक सहस्र वर्ष की अवधि की एक रात्रि को जानते हैं वे दिन और रात्रि को जानने वाले पुरुष हैं।।
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके
avyaktād vyaktayaḥ sarvāḥ prabhavantyahar-āgame
rātryāgame pralīyante tatraivāvyakta-sanjñake
Word by word
avyaktāt — from the unmanifestedvyaktayaḥ — the manifestedsarvāḥ — allprabhavanti — emanateahaḥ-āgame — at the advent of Brahma’s dayrātri-āgame — at the fall of Brahma’s nightpralīyante — they dissolvetatra — into thateva — certainlyavyakta-sanjñake — in that which is called the unmanifest
English
From the Unmanifested, all the manifested worlds proceed upon the arrival of the 'day'; upon the arrival of the 'night', they dissolve indeed into that which is known as the Unmanifested.
(ब्रह्माजी के) दिन का उदय होने पर अव्यक्त से (यह) व्यक्त (चराचर जगत्) उत्पन्न होता है; और (ब्रह्माजी की) रात्रि के आगमन पर उसी अव्यक्त में लीन हो जाता है।।
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे
bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate
rātryāgame ’vaśhaḥ pārtha prabhavatyahar-āgame
Word by word
bhūta-grāmaḥ — the multitude of beingssaḥ — theseeva — certainlyayam — thisbhūtvā bhūtvā — repeatedly taking birthpralīyate — dissolvesrātri-āgame — with the advent of nightavaśhaḥ — helplesspārtha — Arjun, the son of Prithaprabhavati — become manifestahaḥ-āgame — with the advent of day
English
This same multitude of beings, being born again and again, helplessly dissolves, O Arjuna, into the Unmanifested at the coming of the night and comes forth at the coming of the day.
हे पार्थ ! वही यह भूतसमुदाय, है जो पुनः पुनः उत्पन्न होकर लीन होता है। अवश हुआ (यह भूतग्राम) रात्रि के आगमन पर लीन तथा दिन के उदय होने पर व्यक्त होता है।।
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति
paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati
Word by word
paraḥ — transcendentaltasmāt — than thattu — butbhāvaḥ — creationanyaḥ — anotheravyaktaḥ — unmanifestavyaktāt — to the unmanifestsanātanaḥ — eternalyaḥ — whosaḥ — thatsarveṣhu — allbhūteṣhu — in beingsnaśhyatsu — cease to existna — nevervinaśhyati — is annihilated
English
But verily, there exists higher than this Unmanifested, another Unmanifested Eternal, which is not destroyed even when all beings are destroyed.
परन्तु उस अव्यक्त से परे अन्य जो सनातन अव्यक्त भाव है, वह समस्त भूतों के नष्ट होने पर भी नष्ट नहीं होता।।
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम
avyakto ’kṣhara ityuktas tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante tad dhāma paramaṁ mama
Word by word
avyaktaḥ — unmanifestakṣharaḥ — imperishableiti — thusuktaḥ — is saidtam — thatāhuḥ — is calledparamām — the supremegatim — destinationyam — whichprāpya — having reachedna — nevernivartante — come backtat — thatdhāma — abodeparamam — the suprememama — my
English
What is known as the Unmanifested and the Imperishable, That is said to be the highest goal. Those who reach It do not return (to this Samsara). That is My supreme abode (place or state).
जो अव्यक्त अक्षर कहा गया है, वही परम गति (लक्ष्य) है। जिसे प्राप्त होकर (साधकगण) पुनः (संसार को) नहीं लौटते, वह मेरा परम धाम है।।
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्
puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā
yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam
Word by word
puruṣhaḥ — the Supreme Divine Personalitysaḥ — heparaḥ — greatestpārtha — Arjun, the son of Prithabhaktyā — through devotionlabhyaḥ — is attainabletu — indeedananyayā — without anotheryasya — of whomantaḥ-sthāni — situated withinbhūtāni — beingsyena — by whomsarvam — allidam — thistatam — is pervaded
English
That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone, within Whom all beings dwell and by Whom all this is pervaded.
हे पार्थ ! जिस (परमात्मा) के अन्तर्गत समस्त भूत हैं और जिससे यह सम्पूर्ण (जगत्) व्याप्त है, वह परम पुरुष अनन्य भक्ति से ही प्राप्त करने योग्य है।।
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ
yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥ
prayātā yānti taṁ kālaṁ vakṣhyāmi bharatarṣhabha
Word by word
yatra — wherekāle — timetu — certainlyanāvṛittim — no returnāvṛittim — returncha — andeva — certainlyyoginaḥ — a yogiprayātāḥ — having departedyānti — attaintam — thatkālam — timevakṣhyāmi — I shall describebharata-ṛiṣhabha — Arjun, the best of the Bharatas
English
Now I will tell you, O chief of the Bharatas, the times of departure at which the Yogis will return or not return.
हे भरतश्रेष्ठ ! जिस काल में (मार्ग में) शरीर त्याग कर गये हुए योगीजन अपुनरावृत्ति को, और (या) पुनरावृत्ति को प्राप्त होते हैं, वह काल (मार्ग) मैं तुम्हें बताऊँगा।।
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः
agnir jyotir ahaḥ śhuklaḥ ṣhaṇ-māsā uttarāyaṇam
tatra prayātā gachchhanti brahma brahma-vido janāḥ
Word by word
agniḥ — firejyotiḥ — lightahaḥ — dayśhuklaḥ — the bright fortnight of the moonṣhaṭ-māsāḥ — six monthsuttara-ayanam — the sun’s northern coursetatra — thereprayātāḥ — departedgachchhanti — gobrahma — Brahmanbrahma-vidaḥ — those who know the Brahmanjanāḥ — persons
English
Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing, then men who know Brahman go to Brahman.
जो ब्रह्मविद् साधकजन मरणोपरान्त अग्नि, ज्योति, दिन, शुक्लपक्ष और उत्तरायण के छः मास वाले मार्ग से जाते हैं, वे ब्रह्म को प्राप्त होते हैं।।
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते
dhūmo rātris tathā kṛiṣhṇaḥ ṣhaṇ-māsā dakṣhiṇāyanam
tatra chāndramasaṁ jyotir yogī prāpya nivartate
Word by word
dhūmaḥ — smokerātriḥ — nighttathā — andkṛiṣhṇaḥ — the dark fortnight of the moonṣhaṭ-māsāḥ — six monthsdakṣhiṇa-ayanam — the sun’s southern coursetatra — therechāndra-masam — lunarjyotiḥ — lightyogī — a yogiprāpya — attainnivartate — comes back
English
Attaining the lunar light through smoke, night time, the dark fortnight, and the six months of the southern path of the sun (the southern solstice), the yogi returns.
धूम, रात्रि, कृष्णपक्ष और दक्षिणायन के छः मास वाले मार्ग से चन्द्रमा की ज्योति को प्राप्त कर, योगी (संसार को) लौटता है।।
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः
śhukla-kṛiṣhṇe gatī hyete jagataḥ śhāśhvate mate
ekayā yātyanāvṛittim anyayāvartate punaḥ
Word by word
śhukla — brightkṛiṣhṇe — darkgatī — pathshi — certainlyete — thesejagataḥ — of the material worldśhāśhvate — eternalmate — opinionekayā — by oneyāti — goesanāvṛittim — to non returnanyayā — by the otherāvartate — comes backpunaḥ — again
English
The bright and dark paths of the world are thought to be eternal; one leads to no return, and the other leads to return.
जगत् के ये दो प्रकार के शुक्ल और कृष्ण मार्ग सनातन माने गये हैं । इनमें एक (शुक्ल) के द्वारा (साधक) अपुनरावृत्ति को तथा अन्य (कृष्ण) के द्वारा पुनरावृत्ति को प्राप्त होता है।।
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन
naite sṛitī pārtha jānan yogī muhyati kaśhchana
tasmāt sarveṣhu kāleṣhu yoga-yukto bhavārjuna
Word by word
na — neverete — these twosṛitī — pathspārtha — Arjun, the son of Prithajānan — knowingyogī — a yogimuhyati — bewilderedkaśhchana — anytasmāt — thereforesarveṣhu kāleṣhu — alwaysyoga-yuktaḥ — situated in Yogbhava — bearjuna — Arjun
English
Knowing these paths, O Arjuna, no yogi is deluded; therefore, at all times, be steadfast in yoga.
हे पार्थ इन दो मार्गों को (तत्त्व से) जानने वाला कोई भी योगी मोहित नहीं होता। इसलिए, हे अर्जुन ! तुम सब काल में योगयुक्त बनो।।
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्
vedeṣhu yajñeṣhu tapaḥsu chaiva
dāneṣhu yat puṇya-phalaṁ pradiṣhṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti chādyam
Word by word
vedeṣhu — in the study of the Vedasyajñeṣhu — in performance of sacrificestapaḥsu — in austeritiescha — andeva — certainlydāneṣhu — in giving charitiesyat — whichpuṇya-phalam — fruit of meritpradiṣhṭam — is gainedatyeti — surpassestat sarvam — allidam — thisviditvā — having knownyogī — a yogiparam — Supremesthānam — Abodeupaiti — achievescha — andādyam — original
English
Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts, beyond all this goes the Yogi, having known this; and he attains to the Supreme, Primeval (first or ancient) Abode.
योगी पुरुष यह सब (दोनों मार्गों के तत्त्व को) जानकर वेदाध्ययन, यज्ञ, तप और दान करने में जो पुण्य फल कहा गया है, उस सबका उल्लंघन कर जाता है और आद्य (सनातन), परम स्थान को प्राप्त होता है।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
