Samagra Bhagvad Gita

Sri Samagra Bhagavad Gita
The Complete Song Supreme with 745 Shlokas

Up to Mahabharata Standard
Along with Gondal Moola Bhojapatri Gita
CONTAINING TWO SHLOKAS UNNOTICED SINCE 1609 AD
and examples from Persian Gita of Allama Faizi of Emperor Akbar’s Time
and
BHAGAVAD GITA IN LIGHT OF SHAD DARSHANAS
Narayana
Guru Purnima
27-7-2018
Ahmedabad Management Association Sri Bhuvaneshwari Pith – Gondal
i
Sponsorship Courtesy
Excel Industries Limited, Mumbai

La Opala-RG Limited, Kolkata
Aryan Paper Mills Private Limited, Vapi
COVERS
1. Front Outer: Krishna, Arjuna and Gitabodh at Kurukshetra near Brahma Sarovar
2. Front Inner: Writer blessed by Grace of Krishna, Arjuna, Bhuvaneshwari Mahadevi and Lalitha Tripurasundari
Mahadevi
3. Back Inner: Mahabharata: Conflict to Peace, Ethics v/s Ego - The Source Code of Mahabharata.
4. Back Outer: Humanity to Divinity, Grief to Liberation, Transformation and Transcendence.
Sri Samagra Bhagavad Gita

The Complete Song Supreme with 745 Shlokas Up to Mahabharata Standard
Along with Gondal Moola Bhojapatri Gita
Narayana (narayana.guruji@gmail.com)
ISBN 978-93-83215-78-2
First Published: October 2018
Published by
Ahmedabad Management Association
Torrent-AMA Management Centre • Core-AMA Management House
ATIRA-AMA Centre for Textile Studies
Dr. Vikram Sarabhai Marg, Ahmedabad 380 015
Phone: +91-79-26308601 • Fax: +91-79-26305692
Email: ama@amaindia.org • Website: www.amaindia.org
Printed by
N.K. Printers, Rakhial, Ahmedabad
ii
(1) Offerings
Guruji Sri Acharyasri

Vidya Prakashananda Giri Swami Ji Charan Tirtha Maharaj Ji
Dedicated with Utmost Reverence to
Guruji Sri Vidya Prakashananda Giri Swami Ji

of
Sri Shuka Brahmashramam – Kalahasti
Whose Gita Makarandam initiated the spiritual journey of this writer towards self realization
and
Acharaya Sri Charan Tirtha Maharaj Ji

of
Sri Bhuvaneshwari Pith – Gondal, Kathiawad
Whose Gondal Gita inspired the progress of this writer towards Samagra Gita.
With Pranams – Sujana + Narayana
iii
(2) Prayer and Salutations
Prayer
To Lord Krishna
}¢êÜUæ ÜUÚ¢ïç¼ ±¢™¢Hæ ÐXéæ HY²¼ï çx¢çÚ}¢ì J Dumb can speak volumes, true!
²yÜUëÐ¢ ¼}¢ãæ ±‹Îï ÐÚ}¢¢ÝæÎ}¢¢{±}¢ì JJ Lame can jump over mountains too
With grace and kindness of You
Form of supreme bliss, lord of wealth is You.
To Bhagavad Gita
Ð¢ƒ¢ü² Ðíç¼Ï¢¢ïç{¼¢ |¢x¢±¼¢ Ý¢Ú¢²‡¢ïÝ S±²æ J Well taught to Partha, the learner
Ã²¢„ïÝ x¢íçƒ¼¢ ÐéÚ¢‡¢}¢éçÝÝ¢ }¢Š²ï }¢ã¢|¢¢Ú¼æ JJ By Lord Narayana himself, the teacher
Made into epic by ancient Sage Vyasa, too
In the middle of Mahabharata, very true!
iv
Salutations
To Bhagavan Vedavyasa
The spirit of Brahmasutras, “Brahman” is you
Gitanector’s distributor, “Hari” is you
Knower of Upanishads, Muni-”Ishwara” is you
Generator, operator and dissolver is you
To Guru Vidya Prakakasha Ananda Giri Swamiji

Giver of knowledge, “Vidya” source is you
Giver of light “Prakasha” is you
Giver of Gita bliss “Ananda” is you
Vidya Prakasha Ananda, “Giri”, “Swami”, you
To Acharyasri Charan Tirtha Maharaj Ji

Giver of new knowledge “Acharya” is you
Path shower to liberation “Charan Tirtha” is you
Great king of health facilitation “Maha Raj” is you
Acharyasri Charan Tirtha Maharaj ji is you
To Gurudev Swami Chinmayananda ji

Master of Self, Master of masters "Swami" is you
Full of Consciousness "Chinmaya" is you
With Happiness, Joy, Bliss "Ananda" is you
Swami Chinmayananda "Gurudev" is you.
Salutation to Masters
Salute! Sri Vallabha, with love in you me, in Shuddhadvaita way
Salute! Sri Madhva, admires you me, in Dwaita way
Salute! Sri Ramanuja, worships you in all me, in Vishishatadvaita way
Salute! Sri Shankara you are me, in Advaita way
Offering to Bliss
Offering is this, to light in you
Offering is this, to bliss in me
Offering is this, to supreme in you
Offering is this, to self in me.
v
Salutations
Four Great Lines

(Maha Vakyas)
That Excellence is Consciousness.
That Excellence is Self, this.
That Excellence is sure, you
That Excellence is me, too
That Excellence is present everywhere, true.
Reverence to Knowledge Givers

To Ganapati who wrote, prostrates me
To Vyasamuni who told, prostrates me
To Arjuna the receiver, prostrates me
To Krishna, the offeror, prostates me
To Parents, Teachers
To giver of this life; Sita Let me bow
To giver of courage, Rama let me bow
To parents of this birth, now let me bow
To givers of knowledge, teachers, let me bow
To Life Partner
To life partner, Sujana graceful you
To life improver, care, bliss is you
To ego-remover, sharpnife you
To joy sharer, kind one you
vi
(3) Reverenceful Gratitudes
Reverenceful gratitudes and deep thanks to

Acharyasri Ghanshyamji Maharaj
and
All the members of
Bhuvaneshwari Pith and Bhuvaneshwari Aushadalaya, Gondal
for every help, cooperation and information
regarding Bhojapatris and Bhojapatri Gitas
vii
(4) Deep and Loving Thanks
To our dear Pangunoori Ramesh Kumar, Ghattu Ram Kishore and

Ghattu Ravi Kishore, Mahadev Suvarna and Pradeep Ghattu
for their noble efforts in procuring from London and arranging
translation of Persian Gita,
procuring the copy of Gondal Gita II from Michigan State University,
and for arranging to procure the copies of Paishachika Bhashyam,
Kashmiri Gita, Original Gita, Gita As It Was and
Quest for Original Gita and other important works.
viii
(5) Special Gratitudes
Special gratitudes and deep thanks are offered to

Vaidyasri Dr. Sanjivbhai Oza, Vice Chancellor
and
Sri V.K. Rana, Dr. V.K. Kori, Dr. Shubhangi Kamble
of
Gujarat Ayurved University, Jamnagar
for
Actual darshan of original Bhojapatris and
Two Kashmirpathanusarini Gitas
Originally from Acharya Charan Tirtha Maharaj Manuscript Library
at
Library of Gujarat Ayurved University, Jamnagar
to
This writer
ix
(6) Panorama of Gitas
Samagra Bhagavad Gita

The Complete Song Supreme with 745 Shlokas
Up to Mahabharata Measurement
Along with
Bhojapatri Bhagavad Gita
Includes
1. Sri Bhagavad Gita

With 700 shlokas up to Sri Adi Shankaracharya Standard
2. Abhinavagupta’s Kashmiri Gita with 720 shlokas
3. Summary of Persian Gita

In English-Persian couplets along with Introduction
4. Sri Bhojapatri Bhagavad Gita

With 756 shlokas based on Gondal/Jamnagar Bhojapatris
5. Sri Sampoorna Bhojapatri Gita

Based on Bhagavad Gita with 756 shlokas as per Acharyasri Charan
Tirtha Maharaj of Bhuvaneshwari Pith – Gondal
6. Sri Samagra Bhagavad Gita

Complete Bhagavad Gita with 745 shlokas up to Mahabharata
Measurement along with 2 undisclosed shlokas based on actual
Bhojapatris
The natural poetic transformation of Sanskrit shlokas

is through the writer with spiritual empowerment by
Bhagavad Gita itself
x
(7) Contents
(1) Offerings ...iii (2) Prayer and Salutations ... v (3) Reverenceful Gratitudes ...vii
(4) Deep and Loving Thanks ...viii (5) Special Gratitudes ...ix (6) Panorama of Gitas ...x
(7) Contents ...xi (8) List of Tables ...xii (9) Messages/Forewords ...xiii
I Bhagavad Gita – Prasthana Trayam 1
II Mahabharata and Bhagavad Gita 5
III Srimad Bhagavad Gita 26
IV Bhagavad Gita of 700 Shlokas 101
V Introduction to Persian Gita 115
VI Gita Makarandam – Bhoorja Patri Gita 159
VII Bhojapatri Gita 163
VIII Additional Shlokas 204
IX Sampoorna Bhojapatri Gita 211
X Actual Bhojapatris and Sampoorna Bhojapatri Gita: System-Structure-Spirit 291
XI Additional Shlokas in Different Versions and Editions of Bhojapatri Gita 334

— The Process of Research
XII Other Gitas Including 745 Shlokas 343
XIII New Revelations in Actual Bhojapatri 353
XIV Samagra Bhagavad Gita: Bhagavad Gita — Six Darshanas: 364

Additional Shlokas — Insertions or Originals?
XV Samagra Darshan 465
XVI Samagra Bhagavad Gita with Mahabharata Standard 745 Shlokas 495
XVII On the Other Side 576
XVIII Bhagavad Gita and Completeness – Narayana Vakyam 582
(10) Gita - Spirit and System in Life ...xxxiii (11) Song of Life (Jeevan Gita) ...xxxiv
(12) Next Move ...xxxv (13) Gita - Life Light, Spiritual Offer and Receive ...xxxv (14)
Grief to Liberation — The Story of Gita ...xxxvi (15) Afterwords ... xliii (16)
References and Further Readings ...xlviii (17) Indexes ...lii (18)
Gratitudes, The Final Point, First and last pages of two Kashmiri Gitas and
About the writer ...lxiii
xi
(8) List of Tables
Table 1: Mahabharata Versions – Chapters 19

Table 2: Sri Bhagavad Gita – Chapterwise Shloka Numbers in 700 Verse Gita 103
Table 2A: Persian Gita 116
Table 3: Versions of Bhagavad Gita 161
Table 3A: Bhojapatri Gita – Adhyaya/Page Numbers/Shlokas 293
Table 4: Chapter wise Shloka Numbers in 700 Verse Sri Bhagavad Gita: 294
Chapter-wise Role-wise Shloka Numbers
Table 5: Moola Bhojapatri Gita Chapter wise Role wise Shloka Number 295
Table 5A: Bhojapatri Gita – Pages-Line-Shloka Numbers 296
Table 6: Additional Shlokas – Upanishads – Sources 334
Table 6A: Gondal Gita 2 (GG2) Bhojapatri Gita – 1939 340
Table 6B: Gondal Gita 3 (GG3) Bhojapatri Gita 1990 341
Table 7: Prachina Bhagavad Gita 345
Table 8: Role wise Shlokas in BG/BP-SBP/MMS 350
Table 9: Sri Samagra Bhagavad Gita: 745 Shlokas, Chapters – Roles – 352/
Number of Shlokas 494
Table 10: Number of Shlokas in Sampoorna Mahabharata 367
Table 11: Abhinavagupta Gita 479
Table 12: Kashmir-Anandavardhini Gita 480
Table 13: Gondal Gita I (1937) 481
Table 14: Different Bhojapatri Adharita Gitas 482
Table 15: Mahabharat Measure - Different Gitas 483
Table 16: Additional Shlokas as per Chapters 484
Table 17: Sri Bhagavad Gita – Additional Shlokas 485
Table 18: Three Authors – Three Gitas 579
xii
(9) Messages/Forewords
(Message for the book “The Responsible Leader: A Journey Through Gita”)
xiii
Sri Vidya Prakahasha Ananda Giri Swamiji
Sri Shuka Brahma Ashramam
Sri Kalahasti (A.P.)
Message
Date: 12/12/97
Let divine blessings be aplenty. Sri Narayana is a great devotee and “Sadhak”. He
shares the joy which he gains from ‘Sadhana” with all and when others experience
that joy and attain clarity and peace, he gets fulfilment.
He has centred his vision on GITA continuously and has tasted Gita-nectar fully
and having digested it he has now written GITA in verse form, so that message of
GITA is available to all.
His speciality is to facilitate the self-study of GITA by general public and industry
leaders so that they themselves experience the joy of GITA. Now it gives happiness
to know that Bhagavad GITA in English and Telugu (“Song Supreme” and “Telugu
Gita”) are being printed.
I have heard both of them from him. The language and spirit of these two books
are marvellous and beautiful.
Let God’s grace be showered on the readers of “Song Supreme” and “Telugu Gita”
and let them be blessed with progress and harmony. In this way let the mission of
Sri Narayana be fulfilled. Let divine grace be with him to make more such
contributions.
Hari Om Tat Sat
Vidya Prakasha Ananda
(Message for the book “Song Supreme” published in 1997, received along with Best Wishes from Sri
Eashwar Garu – the devoted Secretary of Swamiji and the able manager of Ashram)
xiv
xv
xvi
A Timeless Work
Sri Samagra Bhagavad Gita by Guruji Narayana is yet another book of rare findings
and knowledge in which AMA takes pride and privilege in publishing it. It is a
phenomenal composition of the divine wisdom which is both known and unknown
and widely speculated upon.
The books of Guruji Narayana have always been popular for their insights and
introspections. Samagra Gita too is one such unique book, a true reflection of his
unending zeal and spirit to ascertain the completeness of the Bhagavad Gita. He
with great conscience and consciousness unravels the mystery revolved around
the number of shlokas the actual Bhagavad Gita by Sage Vyasa could have consisted
of, an issue which has been debated for long and being debated even today. He
resolves this conundrum with his clear understanding which is based on his
extensive and intensive search and research.
Guruji Narayana in the introductory chapters clearly discusses the background,

the various versions of Gita and the reasons for this colossal work. He, in his tables
of comparative study paints vividly a complete and universal picture of the Bhagavad
Gita shlokas for the reader to assimilate, acknowledge and accept as per his or her
discretion, perspective and conviction, thereby presenting it not as an open-ended
thesis, but an open-open book. His simple language and poetic style makes the
book even more interesting and awe-inspiring.
Guruji Narayana’s pursuit to find, fetch, fathom, filter and furnish the most authentic
and original unstrung and missing pearls of divine wisdom in the Song Supreme
(Bhagavad Gita) is quite astounding and beatific.
Sri Samagra Bhagavad Gita is indeed a timeless work which is not only far-
reaching and comprehensive, but also very helpful and useful for enthusiastic
readers and researchers. It is a “pilgrim’s progress” to “The Complete Song Supreme”
with 700 original shlokas and 45 valuable additional shlokas.
AMA is happy to handover this timeless work to its readers.
Rajiv Mehta
President, AMA
xvii
Sri Samagra Bhagavad Gita —
Splendid and Complete Work
This is not merely a book, a compilation but it is “Amrut” obtained by rigorous

penance of Sri Narayana Guruji.
The young generation can instill a virtue by observing Sri Narayana Guruji. “One
Life – One Mission” is not merely a slogan; it is a roadmap one should take up as
tool for success.
Sri Bhagavad Gita is knowledge ocean which is beneficial to one and all, young
and old, literate and illiterate, urban and rural.
This volume of knowledge is a complete work on Sri Bhagavad Gita.
My sincere pranam to Sri Narayana Guruji for his memorable efforts for coming up
with a splendid book.
Vaidya Sanjiv Oza

Vice Chancellor
Gujarat Ayurved University
Dr. Vaidya Sanjivabhai Oza is currently Vice Chancellor of Gujarat Ayurved University, Jamnagar. He
has contributed for the research, development and application of Ayurveda, the ancient science and art
of healthcare and holistic wellbeing.
He is responsible for educational excellence and administration of the university, and for conducting the
examinations in all Ayurveda colleges of Gujarat.
He is well versed in Sanskrit and has done deep study of modern and ancient writing on Ayurveda,
Bhagavad Gita and related Sanskrit literature.
xviii
Amazing Quintessence
I am writing these few words with a lot of trepidation as the task of editing or
writing a Foreword is nothing before the monumental work that Guruji is presenting
to his audience. I was firmly of the view that I am not qualified to write a Foreword
to the erudite and thoroughly researched book named Sri Samagra Bhagavad Gita
authored by Guruji. I could not, however, displease Guruji.
I am entirely in agreement with what Sri Suresh Pandit has written about this
monumental work of Guruji. The analysis of the manuscripts that he has been
able to find with great effort and examining the various versions of Bhagavad Gita
is nothing short of a Ph.D. thesis.
Sri Suresh Pandit has given a very good chapter-wise summary of the book. The
book can serve as a model for every research student. Serious scholars of the
Bhagavad Gita would find the book extremely useful. The books is an excellent
addition to the lore of the Bhagavad Gita.
Guruji has proved by his relentless analysis from various angles as to how the
Bhagavad Gita is a complete tome of Indian philosophy.
Guruji has, at the age of 77, has spared no effort in tracking down various versions
of the Bhagavad Gita available in every corner of India and the world, comparing
every word in each of those versions and bringing to us the results of his analysis
and conclusions. The efforts of his would, I am sure, inspire younger people to
undertake similar research.
In addition to placing before us the various versions of the Bhagavad Gita, the
meticulous analysis of each version juxtaposed to the standard 700 shlokas blessed
by Adi Shankaracharya is amazing. Finding out the differences among the various
versions, interlinkages with the Upanishads, Brahmasutras, the ancient systems of
Indian philosophy – Saankhya, Poorva Mimamsa, Uttara Mimamsa, Yoga,
Vaisheshika, Nyaya and Vedanta is mind-blogging. By his analysis, he has proved
that the Bhagavad Gita is the quintessence of all systems of Indian philosophy. He
has also briefly touched upon the linkage with Manu Smriti.
I have read most of the books written by Guruji at the draft stage itself and would
venture to say that Sri Samagra Bhagavad Gita is his magnum opus.
Vadodara
August 20, 2018 L. Rajagopalan
Sri L. Rajagopalan is a master of English language with enriched Vedic cultural background. He is the
former Executive Director of Indian Petrochemicals Corporation Limited and is now on the board of several
companies and advises many organizations.
xix
Supreme Excellence in Multiple Dimensions
Every book of Guruji is a journey through the known, less known, knowable to unknown. This
particular book - appropriately named 'samagra Gita' -entire Gita - is an extra ordinary expedition
by comparison. The goal is to find missing 45 Shlokas of the Bhagavad Gita; but you end up
discovering 56 Shlokas! The result is painstaking work of supreme excellence in multiple
dimensions.
The book takes the reader through the many versions of Gita in Sanskrit, English, Telugu and
Persian; shorter versions, standard version and longer versions. Events and personalities involved
in finding originals of each of the versions, form interesting stories.
Guruji is the reincarnation of Lord Krishna in this age; Arjuna being me, you, us and all. Mahabharata
has never stopped. The external fight between good and evil, have and have-nots, oppressed
and the oppressor and virtuous and the crooked goes on. The internal fight between being active
and inactive, being daring and timid, being caring and uncaring, assuming responsibility and
giving up, being continuous learner and a know-all also goes on. In comes Guruji to dispel all our
doubts, fears, anxieties and frustrations and show the divine path to mastery, prosperity, victory
and glory.
You join the expedition as a reader, and you can depend on the gentle guiding hand of Guruji.
Himself a great master, Guruji starts with remembering and saluting all the previous contributors
to the Gita - Bhagwan Vedvyasa, Guru Vidya Prakakasha Ananda Giri Swamiji, Acharyasri Charan
Tirtha Maharaj Ji and other masters.
Guruji attributes his talent for natural poetic transformation of Sanskrit shlokas to spiritual
empowerment by Bhagavad Gita itself. You will witness his talent in all the 18 chapters and 18
tables.
The first chapter deals with the three paths - Upanishads, Brahma Sutras and Bhagavad Gita
leading to the ultimate destination - supreme spirit. Guruji brings out speciality of each path and
commonality too.
In the second chapter Guruji presents Bhagavad Gita as the most shining of the eight gems of
Mahabharat (P13). According to Guruji, if Mahabharat is the world, Gita is the spirit. This chapter
contains very interesting publishing history of different editions of Mahabharat. Guruji's engineering
and management background reflects in the exploration and presentation of the findings.
Third chapter is the Sanskrit shloka by shloka rendering of Bhagavad Gita along with poetic
transformation in English language by Guruji. Summary at the end of each chapter is worth
reading again and again.
The search for missing 45 shlokas begins in fourth chapter. Gondal Gita I comes with 20 additional
shlokas (P111-114). We learn that the Persian version of Gita is by Abul Fazl who translated the
Gita of 745 stanzas at the command of the Emperor Akbar around 1600 BC.
xx
The fifth chapter gives important glimpses of Persian Gita. It also describes the connected
controversies in later ages and different lands. The poetic transformation of Persian Gita by
Guruji and accompanying illustrations are charming. We learn that Persian Gita has 1358 Persian
couplets corresponding to 700 Sanskrit Shlokas. Entire foreword and introduction is included to
show the good will and mutual support that prevailed between Muslim and Hindu communities
at the times of Akbar (about 1600 AD) and before partition (1941 AD). We also learn about
Bhojapatri Gita with 745 Shlokas written in 1609 AD and Gondal Gita 2 with 756 Shlokas, published
in 1939 AD based on Bhojapatri Gita .
Fascinating aspects of sixth chapter are the autobiography of Guruji -his intellectual-spiritual
journey from the sacred pilgrimage town of Manthini to wide open world including United
Nations. Critical turning point in his life was Bhagavad Gita. It is but natural that the entire Gita is
revealed to him and through him to all of us.
Seventh chapter reproduces the photograph of each page of the original leaf manuscript of the
Bhojapatri Gita. Indian nation in particular and humanity in general will be eternally grateful to
Guruji for this noble work.
Eighth chapter deals exclusively with additional Shlokas beyond standard 700. Research and
presentation is so meticulous that any doctorate student will be proud of.
Ninth chapter lists each of the 756 Sanskrit Shlokas of Bhojapatri Gita and natural poetic
transformation in English by Guruji. There is also link to each leaf of the Talapatri manuscript.
You can witness the engineering precision of Guruji in the tenth chapter, wherein he deals with
system, structure and spirit of the Bhojapatri Gita. It also deals with relevant History and Geography.
Detailed structure of each of the 40 Patris (pages) of the original manuscript is given, virtually on
a platter.
The eleventh chapter goes to the source of additional Shlokas. 32 out of 56 are traced to
Upanishads.
The twelfth chapter brings out other Gita versions with more than 700 Shlokas including Telugu
version - Prachin Bhagavad Gita and English version of Dr. Vedvyasa.
The thirteenth chapter brings the expedition to the summit - New revelations in actual Bhoj
Patris - Two hitherto unknown Shlokas making reference to Durga Devi. Guruji has done all the
necessary research, including revisiting Mahabharat Shlokas and proved their authenticity beyond
doubt.
Fourteenth chapter expands the research to establish authenticity of all the additional Shlokas
and wades into different versions of Mahabharat, the ongoing debate amongst six Darshana
proponents, Upanishads, Brahmsutras and integrating-reconciling aspects of Bhagawad Gita.
This chapter also offers the gist of Saankhya Darshana and how Bhagavad Gita reflects it; gist of
Yoga Darshana and how Bhagavad Gita reflects it; gist of Nyaya Darshana and how Bhagavad
Gita reflects it: gist of Vaisheshika Darshana and how Bhagavad Gita reflects it; gist of Mimamsa
Darshana and how Bhagavad Gita reflects it; gist of Vedanta Darshana and how Bhagavad Gita
reflects it.
xxi
The fifteenth chapter presents chapter by chapter, additional Shlokas and their poetic
transformation in English by Guruji.
The sixteenth chapter presents the entire Gita with 745 Shlokas and their poetic transformation
in English by Guruji.
The seventeenth chapter looks at shorter than 700 Shlokas versions - Original text with 84
Shlokas, Original version with 128 Shlokas by Author 1 (600 BC), 245 Shlokas by Author 2 (600-
500 BC).
The eighteenth chapter presents surprisingly undiscovered two powerful shlokas about Mahadevi.
Guruji provides reference, context, connection and relevance of these two shlokas with
Mahabharata and Gita. In conclusion 'Narayana Vakyam' presents complete, integrated, holistic,
all-covering spirit and nature of Gita. Further, it presents the greatness of Gita, as presented in
Gita itself - Gita Mahatmyam.
The whole Samagra Bhagavad Gita leaves you with a feeling of supreme contentment. Thank
you Guruji!
Suresh Pandit
Sri Suresh Pandit is a mentor and respected Guru in the field of Leadership and Management Development based on ethics,
values and principles. He has contributed for the progress, growth, development and enrichment of several individuals and
organizations. He is a missionary for productivity enhancement and is a trainer par-excellence. His way of living is an example
of integration of qualities of Gandhiji, Bal Gangadhar Tilak and Peter Drucker.
xxii
Ý¢Ú¢²‡¢ïÝ S±²æ ... A Mahabharat Work on Gita
It was very bright August Morning, Guruji came to our house on 22nd August, 2018.
Morning became brighter and blissful. He spoke about Samagra Gita at length. When he
speaks about Gita, you feel he sings Gita. He speaks Krishna’s heart because he lives
Gita. We sat for nearly four hours. It was like workshop on Bhagavad Gita but it was like
worship and emotional journey with Guruji. It was Gyan Yagya. Though at one level,
Guruji was talking but, at another level, I was listening to Sage Vyasa. Every moment was
filled with love of Lord Krishna and scholarship of Poet Vyasa. When he left, I started
murmuring a shloka from Gita-Mahatmya,
Ð¢ƒ¢ü² Ðíç¼Ï¢¢ïç{¼¢ |¢x¢±¼¢ Ý¢Ú¢²‡¢ïÝ S±²æ J

Ã²¢„ïÝ x¢íçƒ¼¢ ÐéÚ¢‡¢}¢éçÝÝ¢ }¢Š²ï }¢ã¢|¢¢Ú¼æ JJ
The phrase Ý¢Ú¢²‡¢ïÝ S±²æ was actualised. In those four hours, he took me to a journey of
Mahabharat and various versions of Gita. He explained how Gita’s world could be
understood. It was journey from Adi Shankaracharya’s Gita to Narayana’s Samagra Gita.
It sounds like eternal flow. It has many rivers. Abhinavgupta’s Kashmiri Gita with 720
shlokas is a different river. Another river flows in Persian. It has English and Persian
banks scholastically singing grand song of life on foreign soil. Guruji does a big Bhagirath
work by bringing original Persian Gita on these pages. Bhojapatri Gita sings 756 shlokas.
Sampoorna Bhojapatri/Gondal Gita has 756 shlokas. Guruji brought all mathematics of
various Gitas. And finally, he hands over Sri Samagra Gita [Narayana Gita; NG] with
poetic translation in English. You can sing this samshloki translation as it’s anustup-
rhyming in English. This was wonderful experience and learning. I always feel that Guruji
is an awakened soul. I knew that He is a great teacher but I realised that he is greater
scholar and researcher. This will be a Mahabharat work on Gita ever compiled by any
scholar of Gita.
This book will be guide for all future research scholars. Voluminous work of Guruji looks
more like a blessings of his gurus and mentors than merely an academic accomplishment.
I know Guruji since twenty years. With this Great book in our hands, our Guruji has
crossed the ocean. He has completed the samudramanthan. His smile is an echo of a
flower. His childlike love is a living poem of supreme song. He is genius. I recalled what
Aldous Huxley once said about genius.; “The secret of genius is to carry the spirit of the
child into old age, which means never losing your enthusiasm.” We are lucky that we
know him so closely, we are luckier that Samagra Gita will reopen our life.
Thank you Guruji, we feel proud... Long live Guruji…
Bhagyesh Jha, IAS [Retd]
Sri Bhagyesh Jha is one of the finest bureaucrat Gujarat has seen. He is an administrator by profession but a poet
by heart and very popular public speaker in Gujarat and abroad. His love for Gita and Sanskrit is well known. He
can be contacted at bhagyesh2jyoti@gmail.com
xxiii
History and Fusion
The song sung by God in his own language is Veda.
The song sung by Him in our language is Bhagavad Gita.
What is “our” language?
It is the sound of internal conflicts, which go on continuously, in the heart of a mundane human.
This sound is full of questions and questions and no answers nearby.
This redundant conflict is represented by “Devaasura Sangraamas” in the Vedas and by “Kuru
Pandava Sangrama” in Mahabharata.
The answers to the ever disturbing questions were laid down in the form of Upanishats in the
Vedas, while the same were repeated in Bhagavad Gita in a novel style. The purpose of this
repetition is to make the teaching more comprehensive, crisp and consumer friendly.
But how can a conversation between two individuals, Krishna and Arjuna become a teaching for
all intellectual conflicts of all places and all times?
It is because of the super human approach and capability of the teacher in the conversation,
who is none other than Lord Sri Krishna.
The Teacher was aware that the conflicts resounding in the heart of Arjuna were not due to his
personal interest but due to his humanistic and wide hearted approach. The Teacher was also
aware that many more pious hearts were boiling with similar conflicts. He was also aware that
the teachings were being carefully followed and received by selfless souls like Hanuman, seated
in Arjuna’s flag, seers and preachers like Vyasa, Narada etc., and gifted souls like Sanjaya. That is
why the teacher was consciously careful to design his song not only in a celestial way but also in
an everlasting way, so that it could be useful and indispensable for all the generations to come,
irrespective of race, region, age, attire etc.
That is why the Celestial Song had become increasingly popular ever since its birth and grabbed
a prominent place in “Prasthana Traya” of Indian Philosophy.
After around 1500 years of its origination, Lord Buddha entered into the field of Indian philosophy
with a might of his own intellectual right. He could reduce the importance of Vedas in his
contemporary society, but however, could not stop the growing popularity of Bhagavad Gita.
Around 1500 years after Buddha, Aachaarya Shankara reigned supreme in the field of philosophy.
Even then, Bhagavad Gita was shining as ever and he standardised it and wrote a wonderful
commentary on it.
Then entered the “Yoga Vasishtha Bhagavad Gita” into the field. In Yoga Vaasistha, sage Vaalmiki
of Treta Yuga brought the future Bhagavat Gita on to his screen, in Book I of Nirvaana Prakarana
and he epitomised Gita into 7 Cantos, to emphasize what he called as “Asamsakti Yoga” (the
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Yoga of action devoid of attachment.) In that book, sage Vasistha told Rama that he was foreseeing
the preaching of Lord Krishna to Arjuna, which was going to happen one Yuga later on.
A lengthy comparative study of Vasistha’s Gita and Vyasa’s Gita was included in my treatise viz.,
“Musings on Yoga Vasistha,” which was published by Sri Avadhoota Datta Peetham of Mysore.
In the Gita of Yoga Vasishtha, sage Vasistha repeats at least 20 shlokas of original Gita in verbatim.
It was because of this, that the western historians brought down Yoga Vaasistha to the 6th
century AD, since they could not believe in the super natural powers of sages.
After around five centuries, Sri Ramanuja Acharya and later on Sri Madhva Acharya also established
their own schools of spiritual thoughts, both of them honored Bhagavad Gita with their own
commentaries, but they never raised any controversy about the number of slokas in Gita.
Roughly around this period, the Arabic rulers entered India and tried to do whatever was possible to
destroy Indian culture and philosophy. In spite of all that, Gita’s splendor attracted some Arabic and
Persian intellectuals and thus entered into that continent of the world in Akbar’s period itself.
History took many turns and the Britishers and other westerners entered India in around 18th
century AD. Being basically intellectual in nature, Gita attracted this flock a bit more.
Due to several political and historical needs, these western rulers of India went deep into the
cultural and philosophical history of India, but unfortunately, not totally with unbiased minds.
Broadly speaking, the western Indologists can be divided into three categories, viz.,
i) Intentionally biased ones – Ex: Mc. Cauly

ii) Compelled to be biased – Ex: Max Muller
iii) And independent researchers but without Indian background – Ex: W. Von
It is because of these researchers that greater light was throne on Gita but at the same time, it is
because of them that the number of slokas in Gita has become a disputable matter and the
number vacillated so widely between 84 and 745.
Ever since the freedom fighting time of India, several scholars, including the famous Bala
Gangadhara Tilak, tried to resolve the puzzle and fix the number of slokas in Gita, but none of
them was totally successful.
Now, India is fortunate that the same task is taken up by Sri Narayana Guruji, who became
successful in his endeavour. The reason for this success is that Sri Guruji has been able to look
at the problem from a hitherto untouched angle – the angle of “Fusion”. Let me explain.
At the time of Lord Krishna and Arjuna, Vyaasa recently divided the Vedas into 1131 branches
and arranged one or two Upanishats at the end of each branch. Thus, at least 1131 Upanishats
were prevalent at that time.
Added to this, all the six Darshanaas (angles of spiritual vision) were well defined, established at
that time.
The fundamental specialty of Gita and the crucial reason for its popularity in those days was that,
Bhagavan was abundantly successful in FUSING all the Upanishats and Darsanaas in a systematic
way and gave an unblurred direction to the Saadhakaas (spiritual aspirants and the general
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public of all ages, stages and all walks of life.) It is because of this, that Gita could surpass
Upanishats and Brahma Sutraas and gain a respectable place in what is called as “Prasthaana
Traya”. (The three paths of spiritual approach.)
Sri Narayana Guruji has been able to catch hold of this “fusion” and blend it as a tool to determine
the number of slokas in the original Gita, in a scientific way.
He never ignored the historical angle too. At this age, he went round several libraries of various
States of India, got the Xerox copies of the original manuscripts, learnt to read the scripts by
himself and compared them with all the available previous research work with an open mind
and made his own derivations based on the technique of “Fusion”.
When he arrives at a conclusion, it is easy for him to present the points in tabular and diagrammatic
forms and make everything crystal clear to the reader. As a result, this monumental research
work has grown to the size of 600 A4 size pages, which is unprecedented so far.
Since all the derivations of Sri Guruji in this volume are undisputable, I am not trying to list them
out here. We, as Indians, should be proud that the calculation made by our Acharya Traya
(Shankara, Ramanuja and Madhva) stands triumphant in the hands of our modern Acharya, Sri
Narayana Guruji. I am fortunate to have a tiny role in collecting some data for this mighty
research work.
I welcome the readers to swim in the history related researches of Guruji and dive deep into his
“fusion” techniques and reap the benefits of Bhagavad Gita in full.
Krishnam Vande Jagadgurum.
With humble pranaams,
25-08-2018 K.V. Krishna Murty

Mysuru Vidyadhikari, SGS Avadhoota Datta Peetham
Mysuru- 570025, email: kvkm 49@gmail.com
Professor Krishna Murty is a missionary for Indian spiritual values, highly educated in Vedas, Upanishads, Epics, Vedic
Maths, Indian Astronomy, Scriptures of Indian science, wisdom and spirituality and also the modern science, mathematics and
administration.
Prof. Krishna Murty is the former Chairman of I-Serve (Institute of Scientific Research on Vedas) which has made several
contributions in correlating, inter-connecting and integrating the views of science and Vedas. He has committed himself to
generate awareness about the richness of Indian culture and heritage including Vedas, Upanishads, epics and shastras.
Presently he is Vidyadhikari of SGS Avadhoota Datta Peetham, Mysuru and Editor, Bhaktimala, the monthly magazine of Datta
Peetham
He is closely associated with His Holiness Sri Ganapathi Sacchidananda Swamiji contributing as ‘Seva’ in the areas of education,
spiritual awareness and yoga. He is awarded the title of “ Purna Vidya Nidhi” by H.H. Sri Ganapati Sachchidananda Swamiji .
Sri Krishna Murty is an accomplished, admired and acclaimed author on the subjects of science, astronomy, vedic mathematics,
yoga, vedas and upanishads.
He hails from revered and illustrious “Kuppa” family. His father Sri Kuppa Laxmyavadhaani was a visionary and sage who was
an excellent master in vedas and shastras. He later took the sanyas as Sri Janardanananda Saraswatiji who became mentor
and guide to many masters and was a path maker who established the system of Veda Sabhas in A.P.
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Life Time Companion and Guide
I am very fortunate to have blessings of Respected Guruji for more than last two
decades. He has been mentor, guide and philosopher and has played a very
important role in the progress and growth of us and our organization.
Guruji has written more than 50 Management and Leadership linked Spiritual
books. Awakening inner spirit through a noble mission to serve the people and all
stakeholders is spirituality as practiced and taught by him.
Guruji Sri Narayana is a devoted, determined divine visionary. He has now done a
great research about Gita, investing all of his time and energy and not only
discovered two new Shlokas un-noticed since 1609 AD but more so reimagined
Bhagavad Gita in light of Six Darshanas.
His translation of Gita is in a very lucid and reader friendly English poetry so that
common people can learn and benefit from this inspiring and valuable book.
This great work will be useful not only to us but surely for future generations.
This Samagra Bhagavad Gita is worthy of devoted learning by people of all ages
and stages and it will be a life time companion guide enriching lives, refining our
skills and lifting our spirits.
I offer my reverence and respectful gratitude to Guruji.
Sushil Jhunjhunwala
20.09. 2018 La Opala RG Ltd. Kolkata
Sri Sushil Jhunjhunwala is the Founder and Executive Vice Chairman of La Opala RG Ltd. an internationally
reputed organisation for Opalware and Glassware of world class excellence.
He, as Managing Director, has nurtured La Opala from its inception in 1988 to 2018 to be the leader in
industry and as an example of innovation, customer delight, people care and social responsibility in areas
of Education and Development.
xxvii
Awesome
I tried to read the Gita new compendium, it’s awesome, a

very great job done, it needs 100 scholarly minds several
years to do; yet you alone did in a year! You are a modern
day Ved Vyasa. It is not possible for me to write a foreword.
I am not qualified. But I will be present for the book launch
and speak from my heart. Pranaam.
Sunil Handa
28-08-2018 Ahmedabad, Gujarat
Sri Sunil Handa, Founder, Eklavya Education Foundation is an outstanding

pathmaker of educational innovation and excellence. He is an inspirational
leader and role model for many leaders of education and values.
xxviii
Sri Bhuvaneshwari Pith, Gondal
To Our Readers
The world today at large is facing a moral crisis. Each one of us is in a

position, no better than that of Arjuna, who was by force of his dejection
led to the state of dilemma. ‘To do or not to do’ was a problem for him.
Lord Krishna came to his rescue as Arjuna surrendered himself and sought
a light from Him. The Lord imparted to him profound spiritual message
in the form of Gita which has proved, throughout the ages, an unceasing
stream of solace to mankind, irrespective of caste, creed or nationality.
The extent of the original Gita as mentioned in the Mahabharata itself
was 745 verses, but unfortunately after the time of Adi Shankaracharya,
the, Gita with 700 verses became popular. In Sarhvat 1990, a Kashmira
- recension of the Gita with the commentary entitled ‘Gitartha samgraha’ of Abhinavaguptacharya
was published, which contained some additional verses. Dr. R Otto Schroeder has brought out
the Kashmira recension of the Bhagavad Gita (Stuttgart, 1930), which contained more than 700
verses. The several other editions of the Gita were printed with various numbers of verses. But
none of them contained 745 verses.
Please see about Acharyasri Charan Tirtha Maharaj and his life, efforts and contributions in pages
107 to 115.
Pujya Acharya Charanatirtha Maharaj was fortunate enough to trace some manuscripts of Srimad
Bhagavad Gila where more than 700 verses were there. For the first time in 1937, he secured a
manuscript of Srimad Bhagavad Gita from Surat, Gujarat state, which contained more than 250
different readings from the popular Gita. He published it for the first time in the year 1937. It was
mentioned on its title page, “Srimad-Bhagavad-Gita revised in the light of a rare and ancient
manuscript with various readings incorporated herein and edited with its gloss ‘Siddhidatri’ in its
English rendering explaining the variants.”
In the year 1939, Pujya Acharyasri secured a birch-leaf manuscript of Srimad-Bhagavad-Gita
which gave him great satisfaction. In October 1941, he published that manuscript which contained,
according to Acharyasri, 745 verses. That edition has an English preface of 87 pages along with
the list of various readings in Sanskrit of 24 pages.
A stream of opinions started flowing from various directions of the world. The scholars, editors of
the journals, newspapers as well as laymen were tempted to give their opinion on the extent of
the Gita.
The greatest service which this new Gita with 745 verses has rendered to the society is the
various new readings which are brought to light for the first time. The gloss Siddhidatri discussed
in detail, various new readings and tried to establish the genuineness of them. Prof. Dr. F.O.
Schroeder (Kiel, Germany) wrote in his personal letter, dated 31st January, 1937, to Acharyasri,
“As a matter of fact, I must now agree with you in considering ekaiva in Gita II-41, not only (which
is sure enough) as more correct than ekeha, but also as the older reading. This passage, therefore,
ought to have been included in my list.” This is more than enough to establish the importance of
the new Gita and its readings. At another place in the same letter, the German Scholar has
xxix
accepted the new meaning suggested by Acharyasri. He wrote, “The meaning of ‘Rathopastha’ in
I-47 is also a good discovery of yours, though it leaves the text intact.”
Not only foreign individuals and scholars but institutions too have recognised the services of
Acharyasri. One admonition is enough to prove it: “I do wish, you would thank the donor of this
book (Bhagavad-Gita) very cordially for me, because I consider it a very valuable contribution to
our research library. When a book of this kind is edited and sponsored by a man of such high
intelligence and reliability, it makes a very valuable aid in our research work.” - A letter dated 5-
1-1938 from “Rosicrucion Brotherhood”, Library Department, San Jose, California, U.S.A.
Thus, it was, beyond doubt, a very laudable attempt on the part of a learned editor like Acharyasri
and it was crowned with success. Dr. R. Nagaraja Sharma wrote in ‘The Hindu’, Madras (dated 15-
8-1937): “I am sure, his revised edition of the Gita which is undoubtedly a modern research venture,
will be welcomed throughout by scholars and critical investigators of Indian Philosophical Literature.”
‘Amrit Bazar Patrika’, Calcutta, (dated 21-11-1937), wrote “The current text of the Gita is full of
variant readings. In this age of research, when people are more keen about systematization and
consistency than ever before, an enterprise of the nature of the present work is always welcome.
It aims at eliminating the textual incompleteness of the Gita persistent in its popular editions.”
‘The Illustrated Weekly of India’, Bombay, (dated 8-8-1937) wrote, “In this age of research work,
enterprising students are trying to go beyond Shankara’s time and place to gather fragments of
MSS and Rajavaidya Jivaram Kalidas Shastri is perhaps the first to publish a revised version of the
Gild in Sanskrit. He has done so in the light of several manuscripts he has been able to collect...
The author discusses at length the defects in the current version of the Gita and the omission of
some 45 stanzas. He believes, the original contained 745 stanzas instead of the current 700 ...
The author’s arguments about the missing stanzas and the variations in the text are surely worth
a scholarly study by some recognised research organisation in the country.”
‘The Bombay Chronicle’, Sunday edition, (dated 11-10-1936), wrote: “The present work is one
more attempt in solving the riddle of the Gita. It is a fascinating subject and has attracted many
master-minds both in India as well as abroad.”
“The Oriental Literary Digest’, Poona, has appreciated this work in its issue of October 1937: “We
admire very much the devoutness of the editor in publishing the present edition as a labour of
love and keeping at the disposal of textual critics the missing material discovered by him. It is
encouraging to find even devout scholars, like our editor feeling the necessity of paying their
attention to the textual stability of the Gita.”
“The Leader”, Allahabad, (dated 15-2-1938) regarded this edition as, “A valuable addition to the
library on the Gita” and its English rendering “of quite a high standard.’’
‘The New Dawn’, Delhi, (January 1938) recommended this edition of the Gita to “all the interested
- especially scholars and learned Pandits - who should study this edition and appreciate the
author’s efforts in discovering a new manuscript containing the missing stanzas and in making it
available to the public.”
‘The Rangoon Times’, Rangoon, (dated 22-10-1937) wrote: “The editor claims to have discovered
a rare and ancient manuscript and making it the basis, has given in this volume an English
translation of the gloss “Siddhidatri” written on the ancient manuscript. The variants are clearly
explained. The Devanagari text and the lucid English commentary should prove a helpful guide
to those seeking to understand the Gita and to those that have already studied the Gita. The new
xxx
commentary, approaching as it does from a new angle and with refreshing originality, the problems
discussed, should furnish fresh avenues and stimulate new trends of thought.”
Scholars abroad also were touched by the most valuable contribution of Acharyasri in this field.
To quote a few references would not be out of place here.
Dr. E.G. Carpani (Italy) wrote in a letter dated 4-9-1938: “I am reading this learned publication
with great interest and I am glad to possess a copy of it.”
H.V. Glasenapp (Germany), in his letter dated 16-12-1937 paid a great tribute to Acharyasri in the
following words: “I am pleased to see that you maintain the ancient Indian tradition, that the
physician has not only to care for the body but also for the soul.” He also wrote in the same letter:
“I have read it with great interest and shall make use of it even when writing or lecturing on the Gita.”
Mr. Chas F. Van Allen Jr. F.R.C. San Francisco, California, U.S.A., wrote in his letter dated Feb. 11,
1938: “I learn that the Bhagavad-Gita had been translated into English language by the very
venerable and universally acknowledged authority known as Rajavaidya Jivaram Kalidas Shastri.
I am a sincere lover of all ancient oriental philosophical books that reflect the many spiritual and
mystical thoughts of the oriental nations and will hold this book very dear to my heart.
In India the work of Acharyasri was recognised by scholars like Dr. S.K. Belvalkar (Poona), Prof.
Vidhushekhar Bhattacharya (Calcutta), Mr. A.C. Bose Esq., Judge, High Court (Rajputana), Dr.
M.R. Swamy (Madras), Prof. V.J. Paranjpe (Poona), Mr. Jitendra Nath Bose (Calcutta), etc.
Prof. S.K. Belvalkar has recognised this work of Acharyasri to the extent that, while editing the
Srimad Bhagavad Gita with the commentary of Anandavardhana (published in the year 1941),
he has noted one hundred and fourteen readings from this Gita, designating them as “Gondala
Patha” or “Gondala matruka patha”, along with other readings such as Shankar-patha, Abhinava-
patha, Bhaskara-patha, Calcutta-patha, Kashmira-patha or Prachalita-patha.
Thus, in short, the Gita, with Siddhidatri gloss, was received with great enthusiasm by the scholars
of India and abroad. Acharyasri wrote a Sanskrit commentary on all the, 745 verses of the Gita
and three chapters of the same were already published by him in the year 1937. This commentary
was named as “Chandraghanta”. It was his earnest desire to publish it completely, but providence
has its own course and before he could fulfil this promise to the world of scholars and laymen at
large, he passed away.
For the first time, the complete translation of this Gita, as traced by Acharyasri, is now published.
Here, various readings and numerous new verses are incorporated. The translation is in accordance
with Acharyasri’s interpretations. This work is now seeing the light of the day by the blessing of
Mother Goddess Bhuvaneshwari and of Acharyasri.
This publication is meant for the devotees of Acharyasri, who are spread all over the world, as well as
for the common masses who are interested in Indian Philosophy in general and the Gita in particular.
A critical edition of this Gita with Siddhidatri and Chandraghanta will be published soon.
As quoted in Mahabharata, the number of verses in Srimad-Bhagvad-Gita must be 745. The MSS
traditionally inherited by us are found containing more than 745 verses. We have published
them here just exactly as they were. As a result, this Gita contains 756 verses.
The Gondal Rasashala-Sri Bhuvaneshwari Aushadhashrama was established by Brahmalina Pujya
Sri Charantirtha Maharaja. Pharmacy is a remarkable contribution of Acharyasri which gave more
than 2000 useful Ayurvedic medicines to mankind. Its publication division has also contributed
xxxi
a great deal in the field of Ayurveda and Indology. His dream was fulfilled by the Blessings of
Divine Mother Sri-Bhuvaneswhari and the co-operation from devotees and well-wishers, in India
and abroad.
26, January, 1996 Ghanshyamji

Acharyasri, Sri Bhuvaneshwari Pith, Gondal
To Our Readers Again

Gondal 20-8-2018
As mentioned in my communication “To Our Readers” in our Gondal Gita (GG3) in 1996, the
actual shlokas in that Gita are 756 instead of 745.
Thus there were 11 additional shlokas. Around 9 months back Sri Narayana Guruji came to
Gondal and met me. He was very enthusiastic about Gita and had already published several
books on Bhagavad Gita. I was very pleased to meet him. The he requested to see the actual
Bhojapatris. I informed him that we had handed over all our manuscripts including Bhojapatris
to Ayurved University at Jamnagar several years back (please see page 292 of this Samagra Gita)
and it would be available there.
He then went to Jamnagar and came back 2 months back after seeing the actual Bhojapatris and
having done a commendable research and study of Bhojapatris and several versions of Gita
including Gondal Gita 1, Gondal Gita 2 and Gondal Gita 3.
With his deep and innovative study he could find out the excess 11 shlokas and arrive at the
exact 745 shlokas Gita.
Further it gave us a great joy that he discovered 2 new shlokas hidden in Bhojapatris since 1609
AD and not noticed by anybody.
The tremendous efforts of Sri Narayana Guruji are admirable and valuable.
We are now happy to present to our readers Sri Samagra Bhagavad Gita in association and
collaboration with Ahmedabad Management Association.
Ghanshyamji
Acharyasri, Sri Bhuvaneshwari Pith, Gondal
Acharyasri Ghanshyamji Maharaj is the spiritual and administrative head of Sri Bhuvaneshwari Pith, Sri Bhuvaneshwari
Aushadhalaya, and Acharyasri Charantirtha Maharaj Charitable Trust and other related organisation.
He inspires, guides and counsels many thousands of devotees and sadhaks in India and abroad.
Acharyasri offers many social contributions including cows and animal husbandry and ayurveda through publications of
books in Ayurveda, spirituality and devotion.
Acharyasri Ghanshyamji Maharaj is awarded ‘Gopal Ratna’ by National Livestock Mission and National Gokul Mission by
Ministry of Agriculture and Farmers Welfare, Government of India.
Shri Bhuvaneshwari Pith is the source of inspiration and grace for many many devotees.
He is honorary physician to Hon’ble Governor of Gujarat.
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I. Bhagavad Gita – Prasthana Trayam
Bhagavad Gita – Song Supreme – has been the inspiring guidelight of life and spiritual values for
at least last 2500 years. It’s richness and relevance has made it most valuable for human thinking,
development and enrichment. Thus Bhagavad Gita has become one of the three superlights of
wisdom and spirituality known as “Prasthana Trayam” – the three paths to ultimate destination.
Ultimate destination for human beings, the humanity, is the supreme spirit, the divinity. Nara to
Narayana, Human to Divine, Self to Supreme Self, Atman to Brahman is the journey. The three
paths leading to this ultimate destination are Upanishads, Brahma Sutras and Bhagavad Gita.
Atman is the inner spirit, the soul, the self, the ‘me’ which makes this body lively and
consciousnessfull. Thus the inner consciousness is the Atman, the inner lord which rules the four
inner faculties of mind (man), intellect (buddhi), chitta (memory) and ahamkara (ego) which in
turn influence, administer, rule and operate five sense organs of ears (shrotram), skin (twak),
eyes (chakshu), tongue (jihva) and nose (ghranam) and also five work organs of speech (vak),
pani (hands), pada (legs), upastha (creative organs) and payu (exit organ). The atman, self and
inner consciousness, interacts with external world of five elements of earth (prithvi), water (apah),
light (teja), air (vayu) and space (akasha) through these 14 (4 plus 10) facilitating organs.
The Paramatman, the Brahman is the supreme spirit, the super consciousness from which and
because of which whole creation and all beings have emerged. Actually all the creation and all
beings emerge from, surge because of, verge toward, and merge into That Supreme Spirit.
The Supreme consciousness is one and same as the inner consciousness like supreme space is
same as the space in all recesses, all houses and all locations. The Supreme being is that because
of which we are born, because of which live and move and into which disappear, reemerge and
become ONE with it.
Whereas the inner one and overall one are one and the same, the inner one forgets that ‘I AM
THAT’ because the dream like drama created by those very intermediate 4 + 10 organs in
association with external world of five elements with millions of combinations and situations
and also because of attachments, thoughts, feelings and actions caused from within by those 4
+ 10.
Actually though 4 inner faculties and 10 organs are agents of the self they become binding
forces. The friends turn into opponents and the inner self forgets ‘I AM THAT’ which is A = B,
Atman is equal to Brahman.
The inner self now becomes living being (jivi) and is tainted by the contact with 4 + 10. The
actions, feelings, thoughts and attachments bind and every action has its effect and result which
creates credit and debit in the life. The total credit and debit of life, termed as merit and sin,
effect the after life and the spirit, soul and living essence is bound and returns to experience the
effects of those debit and credit aspects and experience happiness and sorrow, pleasure and
pain, elation and depression which are called heaven and hell, life after life.
I. Bhagavad Gita – Prasthana Trayam 1

This is life-birth cycle of person, the inner essence which is condemned to this terrible cycle.
There is an escape route. When the living being realizes, experiences and remembers and knows
the truth of “I am THAT” — all the taints, attachments, bondages and links disappear and at that
very instant it (the consciousness) becomes THAT (Supreme Consciousness) and that is called
liberation.
The three teachings which continuously remind everyone in thousands of ways “You are THAT”
(Tattvamasi) are known as Prasthana Trayam – three paths – of Upanishads, Brahma Sutras and
Bhagavad Gita.
A. The Upanishads
The Upanishads, visualised and shared by many visionary maharshis and seers, are known as
‘Vedanta’ the conclusion of Vedas. Vedas are four which are Rig-veda, Sama-veda, Yajur-veda and
Atharva-veda. Rig-veda is inspirations; Sama-veda is songs, Yajur-veda is offerings and Atharva-
veda is applications. Vedas are first, basic, foundational and primary sources of spiritual and
transcendental ways to connect humanity to divinity.
Vedas are followed by Brahmanas, Aranyakas and Upanishads.
Vedas are inspirations, Brahmanas are interpretations, Aranyakas are introspections and
Upanishads are insights.
The insightful Upanishads are innumerable out of which 1180 are cognized and remembered.
108 are well recorded as a dialogue between Sri Rama and Hanuman in the last 108th Upanishad
of ‘Muktikopanishad’. ‘Upanishad’ means standing under, the humbleness towards teacher and
ultimate.
All Upanishads teach the well known deep secret of A = B, Atman is Brahman, out of these 108
Upanishads 10 principal Upanishads of Isha, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya,
Aitereya, Chandogya and Brihadaranyaka are commented well upon by the Great Acharyas Sri
Adi Shankara, Sri Ramanuja and Sri Madhva. Sri Vallabhacharya has filled the spirit of Upanishads
in to his works on Bhagavata and Bhagavad Gita.
The essence of all Upanishads are brought out in 1008 great sentences culled from all Upanishads
by Sri Upanishad Brahmendra Swami of Kanchi in the form of ‘Mahavakya Ratnavali’ (the collection
of gems of great sentences). The essence of this collection is in four great sentences (mahavakyas)
which clearly state the relation, connection, sameness and oneness of A and B, Atman and
Brahman.
These four sentences are:
1. Pragnaanam Brahma – This Consciousness is THAT ultimate (knowing it sentence - lakshana

vakyam)
2. Ayam Atmaa Brahma – This Self is That Ultimate (seeing it sentence - saakshaatkara vakyam)
3. Tattvamasi – You are That (teaching it sentence - upadesha vakyam)
4. Aham Brahmasmi – I am THAT (experiencing it sentence - swanubhuti vakyam)
Listening, studying, contemplating and meditating on the teachings of Upanishads one can realize,
become and be THAT.
2 Sri Samagra Bhagavad Gita

B. Brahma Sutras
Brahma Sutras, authored by Sri Badarayana Maharshi, are the threads of ultimate THATness
which weave the inspired vision of the supreme being, that ultimate ONE, the Brahman. There
are 555 crisp, short, deep, spirited formula like statements which are organized in 191 topics –
Adhikaranas — arranged in four chapters (Adhyayas) and 16 sections (padas).
The four chapters of Brahmasurtas are:
1. Samanvaya – Harmonising Upanishadic views for meaningfulness.

2. Avirodha – Solutions to opposing views logically in right manner.
3. Sadhana – Processes and endeavours to experience THAT ONE.
4. Phalam – The result of understanding, knowing and becoming THAT.
In all the four stages the Upanishadic insights are harmonized, aligned, connected and integrated
for real meaning, message and experience.
All the four great Acharyas Sri Adi Shankara, Sri Ramanuja, Sri Madhva and Sri Vallabha commented
upon the ‘Brahma Sutras’ which enable us to see and experience the same ultimate truth in four
ways.
C. Bhagavad Gita
Bhagavad Gita, the Song Supreme, proclaimed by Lord Krishna to Arjuna in the battlefield of
Kurukshetra and authored as a poem by inspiring visionary Maharshi Veda Vyasa, presents the
ultimate truth in a simpler, pleasant, gentle and understandable language to be availed, understood,
grasped and experienced by common, common-plus, uncommon and above common people.
It is the poetic presentation of the high philosophy. It is a dialogue between the teacher and
learner who are in fact close friends and also relatives. Therefore the language is friendly and
intimate.
A learner of Upanishad can enquire and question, a learner in Brahma Sutras can enquire, question,
argue and counter argue but a learner and friend can enquire, question, argue, counter argue
and also joke, criticize, deny and also accept and surrender to the teacher exactly as Arjuna has
done in the dialogue with Krishna.
In Upanishads one gets, often confused. In Brahma Sutras one gets, usually confounded. In
Bhagavad Gita one gets, mostly comfortable.
Brahma Sutras are deep and tough, Upanishads are many and complicated, Bhagavad Gita is
sweet and short.
Brahma Sutras are post Ph.D. studies, Upanishads are like college studies and Bhagavad Gita is
basic school education.
Brahma Sutras are with logic, arguments and counter arguments, Upanishads are interconnected
insights, Bhagavad Gita is flowing poetry.
I. Bhagavad Gita – Prasthana Trayam 3

Brahma Sutras are iron beans (tough Punjabi rajmas) which are to be boiled with thought heat
to be digested, which then give energy. Upanishads are bite-crunchers (Maharashtrian chaklis)
which are many and which are to be chewed which them become tasty. Bhagavad Gita is a
Gujarati milk shake which is pleasant and which gives inspired energy.
Bhagavad Gita is the 18 stages life journey from grief to light to work to knowledge to detachment
to self-control to wisdom to secret to glorious glimpses to inspiring vision to devotion to charging
field to transcendence to super personality to divinity without a trace of devility to dedication to
liberation. Liberation is experiencing the ultimate spirit within in one self.
Thus we can see that the destination in all the three paths is same but routes and nature of
routes are interestingly different.
Brahma Sutras are train journey with 16 stations to Pushkar. Upanishads are road journey with
many options and variations to Dwaraka. Bhagavad Gita is helicopter journey to Kedarnath.
Bhagavad Gita is a 8 way – 4 levels process of offering and receiving of love and dedication
(Bhakti yoga) work and value (Karma yoga), knowledge and learning (Gnaana yoga), trust and
responsibility (Dhyana yoga).
All the four great Acharyas have also given commentary on Bhagavad Gita.
Actually they have effectively utilized the opportunity of commenting on three paths of ‘prasthana
trayam’ to establish their schools of Advaita (non-duality), vishishtaadvaita (special non-duality)
Dwaita (duality) and shuddhadvaita (pure non-duality).
It is this writer’s (not author – because the real author is THAT one. We are all his writers!)
experience that all the four schools are applicable in life depending on one’s stage.
As a child, learner at beginning being a devotee, shuddhadvaita is the way. As a youth, learner
becomes implementer and achiever, Dwaita is applicable, as an adult who has to take care of all
and see in all THAT one, Vishishtadvaita is applicable, as an elder who sees and becomes graceful
to all beings, becomes blessing one and sees himself in others and others in himself and does
not differentiate. Advaita is ONE reality.
All Masters are right. One can choose what matches optimally to own self.
Therefore in the opening pages of Song Supreme (2007) following lines were written by the
writer:
Salute! Sri Vallabha, with love in you me, in Shuddhadvaita way

Salute! Sri Madhva, admires you; me, in Dwaita way
Salute! Sri Ramanuja, worships you in all; me, in Vishishtadvaita way
Salute! Sri Shankara, you is me, in Advaita way.
Welcome to the light of Bhagavad Gita.
Namaste.

II. Mahabharata and Bhagavad Gita
Mahabharata is encyclopedia of ethics, philosophy, moral treatise, poetry, quality, science, history,
and is also a management and leadership guide and a treasure of wisdom and spirituality .
It includes illuminating insights on education, learning, training, values, principles, creativity,

strategies, counter strategies, teachings, efforts, determination, love, dedication, delegation, trust,
empowerment, management, leadership, teachership, path making and visionary mentorship,
missionary spirit and all the aspects of life.
Conflict Between Ethics and Ego

Mahabharata presents the process of journey from conflict to peace. The conflict is between
Ethics and Ego. (Please see the diagram). There are five values which are most important in life
- human existence, governance, industry, management, leadership and business.
The five values are Ethics, Energy, Excellence, Economy and Ecology. Ethics are of prime importance.
Using Energy within the guidelines of Ethics to create Excellence, for ensuring Economy and for
safeguarding Ecology ensures progress, success and happiness.
Ethics, Energy, Excellence, Economy and Ecology (Ethics & Co.) arise from Purity and Beauty.
When there is harmony within Ethics & Co., there is Effectiveness and Efficiency leading to
Enlightenment. Wisdom is the guide of Ethics & Co.
Opposing Ethics & Co. is Ego & Co. Ego is accompanied and supported by Excess and Hundred
desires. Ego, Excess and Hundred desires emerge from Blindness and Non-seeing. When Ego,
Excess and Hundred desires are opposed, Anger and Estrangement arise. Ego & Co. is guided by
Wickedness.
The eternal conflict between Ethics & Co. and Ego & Co. is depicted excellently in Mahabharata.
Ethics, Energy, Excellence, Economy and Ecology are Yudhishtir, Bheem, Arjun, Nakul and Sahadev.
Purity is Panduraj and beauty is Kunti. Effectiveness and Efficiency are Abhimanyu and Ghatotkach.
Enlightenment is Draupadi.
Wisdom is Krishna
On the other hand Ego is Duryodhan. Excess is Dushasan, Hundred desires are hundred Kauravas,
Anger is Ashwatthama and Karna is Estrangement. Blindness is Dhritarashtra and non-seeing is
Gandhari.
Wickedness is Shakuni.
Vision is Vyaasa.
The Mahabharata war is the representation of eternal and continuing conflict between Ethics &
Co. and Ego & Co. and conflict between Wisdom and Wickedness.
II. Mahabharata and Bhagavad Gita 5

Conflict to Peace — Ethics Vs Ego
VISION
WISDOM WICKEDNESS

EGO
ETHICS
PURITY EXCESS BLINDNESS
ENERGY 100
} DESIRES/
WANTS NON SEEING
EXCELLENCE
Commitment
BEAUTY
Mastery
ECONOMY
Compassion
Strength
ECOLOGY
EFFECTIVENESS ANGER
EFFICIENCY
Neutrality
ENLIGHTENMENT ESTRANGEMENT
Mahabharata
Conflict to Peace — Ethics Vs Ego
VISION
Vyasa
WISDOM — Krishna WICKEDNESS — Shakuni
EGO — Duryodhan
Rukmi
Rejection
ETHICS — Yudhishtir
PURITY EXCESS — Dusshasan BLINDNESS
Panduraj Dhritarashtra
ENERGY — Bheem
NON SEEING
100 DESIRES/ Gandhari
BEAUTY EXCELLENCE — Arjun
WANTS
Kunti } 100 Kauravas
ECONOMY — Nakul
Commitment – Bhishma
Mastery – Drona
ECOLOGY — Sahadev Compassion – Kripa
Strength – Shalya
EFFECTIVENESS — Abhimanyu ANGER — Ashwatthama
EFFICIENCY — Ghatotkach
Balarama
Neutrality
ENLIGHTENMENT — Draupadi ESTRANGEMENT — Karna
II. Mahabharata and Bhagavad Gita

7
Purpose of Life
The essence of Mahabharata is the emphasis on four-way approach to a purposeful and

enriching life - "Chaturvidha Purusharthas" - four kinds of life objectives and purposes.
The four objectives or purposes of the human life are Dharma (Ethics), Artha (Wealth),
Kama (Desire) and Moksha (Liberation).
Mahabharata stresses that Dharma (right conduct) is the basis and foundation for Artha
(right wealth generation and utilization), Kama (right aspiration and desire for enjoyment
and pleasures) and Moksha (liberation and freedom).
Wealth to support the right conduct and right conduct in generation and utilization of
wealth is the right approach.
Desire and aspiration for enlightenment and liberation is also right approach.
Ethics without Wealth are powerless and Wealth without Ethics is useless.
Desires and aspiration for material pleasures without Ethics lead to degeneration of life
and desires for Ethics and liberation from materialistic tendencies lead to realization of
divinity.
Mahabharata is the encyclopedia of the principles, practices, procedures and processes

of Dharma (Ethics), Artha (Wealth), Kama (Desire), and Moksha (Liberation).
"Dharme Cha Arthecha Kamecha

Mokshecha Bharatarshabha
Yad Ihaasti Tad Anyatra
Nehasti Na Tat Kvachit"
M.B. I - 56-33
About Dharma, Artha, Kama and Moksha whatever is there in this Mahabharata can be
found elsewhere in the world and whatever is not here can not be found any where in
the world.
Thus Mahabharata is the representation and reflection of real life.
In this way Mahabharata is the practical guide for conduct of life in this world.

Essence of Bhagavad Gita
Bhagavad Gita is a par excellent teaching by an exemplary spiritual Guru, Lord Krishna.
Essence of Gita: Agni Purana explains the essence of Bhagavad Gita in a strikingly short
and wonderful manner.
1. ²¢ñç{DÚè ÜUéLÿ¢ï~¢}¢ì In Kurukshetra, Yudhishitra’s force

²²¢ñ Î¢ñ²¢üï{Ýè ™}¢ê: J Confronted the Duryodhana’s force
|¢èc}¢ Îí¢ï‡¢¢çÎÜU¢Ýì gcÅ±¢ Having seen Bhishma, Drona, others
Ý¢²éŠ²ç¼ x¢éLçÝç¼ JJ Arjuna said “I will not fight with Gurus.”
2. Ð¢ƒü}¢ì sé±¢™ |¢x¢±¢Ýì The Lord said to Arjuna, very true!
Ý à¢¢ïÓ²¢ |¢èc}¢ }¢éw²ÜU¢: J Ungrievable are Bhishma and others too
à¢ÚèÚ¢ç‡¢ ç±Ý¢à¢èçÝ Bodies of beings always perish
Ý à¢ÚèÚè ç±Ýà²ç¼ JJ The indweller will never perish
3. ¥²}¢¢y}¢¢ ÐÚ}¢ì Ï¢ír¢¢ Knowing “this self is THAT ultimate one”
¥ã}¢ì Ï¢ír¢¢çS}¢ ç±çŠ{¼¢}¢ì J Considering “me is That Ultimate one!”
ç„Š²ç„Š²¢ï: „}¢¢ï ²¢ïx¢è Success or not treating, same true!
Ú¢…{}¢ü}¢ì ÐíÐ¢H² JJ Practice the Royal duty, Arjuna! You.
¥çxÝÐéÚ¢‡¢ 14--1/2/3
Lord Krishna was such an outstanding and supreme spiritual and management Guru that
he taught simultaneously spiritual values, present day realities, necessity to avoid grieving
about ungrievable, need for being equanimous beyond the thought of success and failure
and the imperative need for performing and fulfilling the responsibility and duty as a leader
and manager.
This is the essence of the teachings of Krishna in the Bhagavad Gita.
Sense of Bhagavad Gita

The shortest essence, excellence and sense of Bhagavad Gita is in the combination of first
and last words of Gita.
The first word of Gita is ‘Dharma’, which means right way, duty and responsibility.
The last word of Gita is ‘Mama’, which means mine and my.
Thus ‘Mama Dharma’, own responsibility is the sense, essence and excellence of Gita.
Responsibility is consciousness, spirit, duty and accountability.
Thus Gita’s message is each one of has to think, feel, contemplate and meditate on “what
is my responsibility in this situation, at this time, in this place” in each instance in life and
act and behave as per that responsibility.
Krishna represents inspiring and responsible teacher and Arjuna represents inspired and
responsible leader.
This is That
This (Responsibility) is That (Reality)

Mahabharata — Conflict to Consciousness
Mahabharata is one of the greatest and longest poems ever written in the World. It has
got 1,00,000 verses, 18 books and hundreds of chapters. It was written by the great
sage and visionary Vyasa.
The Mahabharata is a manual on ethics, a treatise on human conduct, an encyclopedia

of strategies and tactics in leadership, management and administration, a compendium
of different thoughts, philosophy and a concordance on making of Vedas and Upanishads.
It contains the eight gems — (1) Nahusha Prashna (questions of Nahusa in the form of
a python), (2) Yaksha Prasna (Questions of Angel), (3) Vidura Neethi (Moral code of
Vidura), (4) Sanat Sujateeyam (Visualising Supreme Spirit), (5) The Bhagavad Gita (Song
Supreme), (6) Shivasahasranaam (Thousand names of Lord Shiva), (7) Vishnu Sahasra
Naam (Thousand names of Lord Vishnu), and (8) Anu Gita (a companion of Bhagwad
Gita on Spirituality).
The plot of Mahabharata is great and very complex.
Now let us see how great Vyaasa depicted values in a positive and negative manner.
Pandavas — (Ethics)
Ethics—Yudhisthir (Dharma Raja)
Energy—Bheema (Terrible)
Excellence—Arjuna (The Master Archer)
Economy—Nakul (A Quick Winning Hero)
Ecology—Sahadev (Agriculture & Cattle Care)
Efficiency—Ghatotkach (Son of Bheema)
Effectiveness—Abhimanyu (Son of Arjuna)
Purity—King Pandu (Father of Five)
Beauty—Kunti (Mother of Five)
Enlightenment—Draupadi (Spouse of Five Brothers)
Wisdom—Krishna (Guide of Five Brothers)
Kauravas — (Ego)
Ego—Duryodhana (The Prince of Kauravas)
Excess—Dushasan (The aggressive brother of Duryodhana)
100 Desires—100 Kauravas
Anger—Aswatthama
Estrangement—Karna
Wickedness—Shakuni
Blindness—Dhritarashtra
Nonseeing—Gaandhari
Ethics, Energy, Excellence, Economy and Ecology are five values. The results of these five
values are Effectiveness and Efficiency. Enlightenment is the common requirement of
the five values.

Ethics & Co. is the result or progeny of purity and beauty. Ethics is guided by wisdom.
On the other hand is Ego. Ego is accompanied by excess and 100 Desires. The combination
of ego and desires is associated by Anger and Estrangement. Ego & Co. is the result or
progeny of Blindness and Non-seeing.
There is conflict at three levels –

At the physical level the conflict is between Ethics and Ego. At the mental level it is in the
combination of blindness and non-seeing. At intellectual level it is between wisdom
and wickedness.
Ego always belittles, insults, rejects and attacks Ethics. Ethics endeavours to accommodate
and transform Ego. Excess supported by Ego disturbs Enlightenment.
Anger rises when Ego is hit. Estrangement does not accept Ethics and belittles
Enlightenment. Estrangement ignores the advice of wisdom.
Blindness does not heed to Wisdom, does not own up Ethics and cannot see what is
right. Blindness and Non-seeing cannot control Ego but are taken over by Ego.
Ego and Estrangement, Excess and Wickedness continuously plot against Ethics. In the
great conflict between Ethics and Ego, Wisdom smartly nullifies the strategies of
Wickedness, ignorance of Blindness, Aggression of Anger, uneasiness of Estrangement,
motives of 100 Desires and extension of Non-seeing. Wisdom guides Ethics with tact,
skill, knowledge and strategies.
Wisdom enhances the value of Ethics, utilizes the Energy, helps Excellence to shine and
takes care of Economy and Ecology.
Wisdom dearly loves Effectiveness and Efficiency and applies them for success of Ethics.
Wisdom protects Enlightenment when Excess and Ego malign Enlightenment.
Wisdom is related to Beauty and Purity and will ensure the perseverance of Beauty and
respect of Purity.
Wisdom is the source of eternal knowledge and brings out the knowledge for the benefit
of Excellence and the whole world.
Vision has two sides: Purity and Beauty on one side, and blindness and non-seeing on
the other side. Purity and beauty are brighter side of Vision. Blindness and non-seeing
are the darker sides of Vision. Vision sees and knows both the bright and dark aspects,
and guides the world towards the brighter side.
Wisdom takes Ethics to victory, prosperity, growth and right policy. Vision and Wisdom
are one and the same. Vision helps the world to know, see and experience wisdom.
This is the story of Mahabharata.
Ethics, Energy, Excellence, Economy and Ecology Lead to enlightened wisdom.

This is the source code and plot of Mahabharata visualized and perceived by the great visionary
Vyaasa. He also conceived the way to peace from conflict and dictated the Mahabharata in
around 400 BC, to Lord Ganesh who was the scribe.
Wisdom plays a deciding, vital, crucial and light giving role. Wisdom is Krishna the teacher, guide,
mentor, inspirer and guru. Wisdom helps Ethics & Co. to win and progress.
"Yato Dharmah Tato Jayah"

M.B.XI.14.12
"Where there is Ethics there the Victory is".
“Bha” means light, “Rata” means orientation, “Maha” means great. Mahabharata is great poem
oriented towards light, light of life and lord – human and divine – Nara and Narayana – Arjuna
and Krishna.
Mahabharata a great poem of around 100 thousand (1 lakh) verses has 18 parvas (chapters). 18
chapters include 5 pre-war parvas (Adi, Sabha, Vana, Virata and Udyoga); 5 great war parvas
(Bhishma, Drona, Karna, Shalya and Souptika), 7 post-war parvas (Stree, Shanti, Anushasan,
Ashwamedha, Ashramavas, Mousala, Mahaprasthana) and 1 transcendental parva (Swargarohana).
First five parvas are beginning (A), next 5 are operation (U), next 7 are conclusion (M). The final
one is heavenly transcendentation (.).
Thus Mahabharata is AUM(.) – All Universal Magnificence and beyond — in the form of world
activities.
Bhagavad Gita is the most shining jewel of 8 gems of Mahabharata. The 8 gems are:
1. Nahusha Prashna: The questions of King Nahusha in the form a python to Yudhishtir about
who is a Brahmin.
2. Yaksha Prashna: The questions of Lord Dharma to Yudhishtira about ethics of leadership
and life.
3. Vidura Nithi: The policy morals shared by Vidura to Dhritarashtra the night before the embassy
of Sri Krishna to Kauravas.
4. Sanat Sujatiya: The highest spiritual realization – process teachings of Sage Sanatsujata to
Dhritarashtra night before the embassy of Sri Krishna to Kauravas.
5. Bhagavad Gita: The inspiring and motivating dialogue about ultimate That reality between
universal teacher Krishna and most valorous warrior Arjuna, just before war which is about
the journey of life from grief to liberation.
6. Anu Gita: The insightful teaching of spirituality by Krishna to Arjuna after the war when
Arjuna forgot the teachings of Bhagavad Gita. This is like a refresher course of realization and
spirituality.
7. Shiva Sahasranam: The thousand glorious names and qualities of Lord Shiva revealed to Sri
Krishna by Sage Upamanyu the Guru of Jagadguru Sri Krishna.
8. Vishnu Sahasranam: The thousand glorious names and qualities of Lord Vishnu revealed by
Grandfather Bhishma to Grandson Yudhishtir. This is the supremely inspiring extolation where
Bhishma was a better teacher than Krishna and where Yudhishtir was a better learner than

Arjuna, because it was showing the divinity in addition to teaching about divine qualities.
Bhishma revealed and had also shown the divine personality of Lord Krishna to Yudhishtir.
Many concepts, ideas and thoughts related to Bhagavad Gita appear in different places of
Shanti Parva (XII), specially in Moksha Dharma section (please refer page lxv and lxvi).
In Anu Gita of Ashwamedha Parva (XIV) there are many ideas and shlokas which are similar to
those in Bhagavad Gita. There are two actual shlokas of Bhagavad Gita (XIII-13 and XIV-18) in
Anu Gita (XIV-40-4 and XIV-39-10). Please see the shlokas at BG XIII-13 and BG XIV-18.
(Apart from these 8 gems, there is one writing called ‘Uttara Gita’, a dialogue between Krishna
and Arjuna, about yoga and gnaana. This is an excellent work for which there is an admirable
vyakhya by Sri Goudapadacharya the parama guru of, Sri Adi Shankaracharya.
Though 'Uttara Gita' is reported to be from Mahabharata one cannot find it in any edition of
Mahabharata. One shloka of Bhagavad Gita V-20 is present in Uttara Gita as I-11.)
Brahma Sutras are for sages, visionaries and seers. Upanishads are for knowledgeable and
thoughtful people. Bhagavad Gita is for all people – common and non-common people. It is a
common factor of spirituality for all communities. It is beyond cast, community, religion and
class. It is for all.
Gita is the dialogue between path shower Krishna and path walker Arjuna when he declined to
perform his responsibility and duty of fighting the righteous war with his cousins Duryodhan and
his brothers and armies.
Vyasa Maharshi transformed that dialogue into an inspiring poem of 18 chapters and 700 (745)
verses. Table 2 on page 103 shows names of chapters and the verses spoken by different persons
in each chapter. These 18 chapters from grief to liberation, actually represent the journey and
transformation process from humanity to divinity in terms of sadhana (striving), shodhana
(seeking), sandarshana (seeing) and siddhi (shining). Please see diagrams (page 15, 16).
This is a great change because the Gita is a process of transformation from Humanity to Divinity.
There are 18 chapters in Bhagavad Gita. The first 6 chapters of grief, light, work, knowledge,
detachment and self control are the aspects of human effort and endeavour representing Humanity.
The last 6 chapters from 13th to 18th chapters of field, characteristic transcendence, super person,
divinity, dedication and liberation are the super human aspects representing Divinity.
The middle six chapters from 7 to 12 are the steps of transformation from Humanity to Divinity in
terms of wisdom, understanding ultimate, secret, glimpses, vision and devotion.
Actually 9th chapter — “Secret” and 10th chapter — “Glimpses” are the change over links in the
process of transformation. The last verse of the 9th chapter (IX.34) and the first verse of the 10th
chapter (X.1) are the gateways to transformation. When humanity is totally dedicated in actions,
feelings, thoughts and spirit, the divinity showers the grace and starts revealing itself through its
glories and vision of its super form.
“Secret” is that ultimate spirit within each of us and when we assume responsibility it shines out.
“Glimpses” are the divine glories of excellence which are seen and experienced immediately
after knowing and understanding the secret.

Humanity To Divinity
A Transformation Process
Free 18 Liberation
Offering 17 Dedication
Totally Positive 16 Divinity
Divinity
Shining
Siddhi
(.)
Par Excellent 15 Super Person
Transcending 14 Characteristic Transcendence
Charged 13 Field
Committed 12 Devotion
Sandarshana
Seeing
Inspired 11 Vision
M
Transformation
Admiring 10 Glimpses
Responsible 9 Secret
Shodhana
Seeking
Connected 8 Understanding Ultimate

U
Insightful 7 Wisdom
Stable 6 Self Control
Unbiased 5 Detachment
Humanity
Intelligent 4 Knowledge
Saadhana
Striving
Contributing 3 Work
Bright 2 Light
Depressed 1 Grief

Total Dedication and Divine Love
The Junction of Transformation
THRESHOLD OF HUMANITY 18 Liberation

The Lord said:
Keep mind in me, be devoted to me 17 Dedication
Do sacrifice to me, bow down to me
Be aligned to me, be ever in me
16 Divinity
Shining (.)
Divinity
Shining
Keep goal as me, you will come to me
Siddhi
B.G. IX. 34
15 Super Person
14 Characteristic
Transcendence
TOTAL DEDICIATION 13 Field

IS THE KEY
12 Devotion
Seeing (M)
San ein o n
11 Vision
na
ti
g
ma
sha
For
e
Divinity
dar
S
10 Glimpses
9 Secret
a
S e e dhan
Tra king
Seeking (U)
Humanity
ns
Sho
8 Understanding
Ultimate
7 Wisdom
TOUCH OF SPIRIT
6 Self Control
5 Detachment The Lord said:

Mighty armed! hear you now
Supreme words, Oh dear! now
Striving (A)
4 Knowledge
Humanity
Saadhana
you listen with interest

Striving
Speaks me now in your interest

3 Work B.G. X. 1
DIVINE LOVE
2 Light IS THE GRACE
1 Grief
HUMANITY DIVINITY

After “Glimpses” are “Vision” and “Devotion”; Vision inspires and devotion makes a person fully
committed. After the steps of wisdom, understanding, ultimate, secret, glimpse, vision and devotion
the transformation is complete and the learner is ready to enter into the transcendental stage of
Divinity.
Referring to diagrams on page 15 and 16, Grief (1) to Self Control (6) is a ladder, which the
endeavourer has to climb on own effort. Wisdom (7) to Devotion (12) is a conveyor belt, in the
form of divine guidance and intuition, moving forward and upward. Here the person can move
and belt also moves.
Humanity and Divinity are separated by a barrier. The barrier is with one way transparency. One
can not see divinity from humanity, but one can see humanity from divinity. The only way to
move into divinity is through the Conveyor Belt of Wisdom (7) to Devotion (12).
The Conveyor belt is like a tunnel and a stage between Secret (9) to Glimpse (10) where the
change into a new space of divinity occurs. This is like a worm hole connecting parallel universes
of the quantum science, space-time warp and relativity of the ultra modern science.
The Conveyor belt ends at the conclusion of Devotion (12) and beginning of Field (13).
From Field (13) to Liberation (18) is a lift in the form of divine occurrences, experiences and
realizations, because of which the endeavourer can move up and forward without any effort.
Further he can move to any level from Grief (1) to Liberation (18) freely while remaining in the
aura of Divinity.
‘Humanity’ is the endeavouring stage of learning in order to be beyond the three Gunas of
Sattva, Rajas and Tamas and divinity is becoming and being a seer, a field knower, a super
person, a divine and liberated person.
Thus the Guru, who himself is a super person beyond the Gunas helps and guides the learner to
reach that stage.
The Gita transports and translates Humanity to transform and transcend to Divinity.
Bhagavad Gita is the harmonious integration of all 6 Darshanas of Mimamsa, Vedanta, Nyaya,
Vaisheshika, Saankhya and Yoga (please see boxes from page 369 to 464). Bhagavad Gita contains
in it all 8 limbs of yoga of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and
Samadhi (please see box on page 406/407).
First 6 chapters of Gita are beginning (A), the next three chapters are continuation (U), the next
three are conclusion (M) and final 6 are transcendence (.). Thus Bhagavad Gita is also AUM(.) in
the form of spirit (please see page 15/16).
Mahabharata and Bhagavad Gita are world and spirit.
Bhagavad Gita in Mahabharata

Bhagavad Gita appears in the Bhishma Parva, the 6th book of Mahabharata.
The first version of Mahabharata was Jaya Kavya – the poem of victory, which was the original
composition by Sage Vyasa, who dictated it to Lord Ganesh. It had 8800 verses.

The history and story of this Jaya Kavya was told to King Janamejaya in serpent sacrifice by Sage
Vaishampayana, the disciple of Sage Vyasa. Then, because of queries and replies in between it
expanded to 24000 verses and was called Bharata.
This was heard by Ugrashravas called Sauti the son of Lomaharshana who narrated it to Sage
Shaunaka and other sages at Naimisharanya. Then it expanded to about 1 lakh verses and it
included Harivamsha and became Mahabharata – Great Bharata, the great poem of Mahabharata.
Scholars and knowers have stated that Mahabharata was written in around 400 B.C.E. though it
is said that the epic occurred between 800 to 900 BCE.
Thus already we have three editions of Mahabharata in terms of Jaya, Bharata and Mahabharata.
Account of Number of Verses in Mahabharata

There is an excellent system of self-verification, as quality assurance, of verses in Mahabharata
itself. In the Anukramanika Parva, the minor-book of table of contents in 2nd adhyaya – chapter
2 at the beginning of Mahabharata narration, the numbers of shlokas-verses, are given for all 18
parvas – books and upaparvas – minor-books.
Editions of Mahabharata
Mainly four editions of Mahabharata are available.
a) The Calcutta edition: It was published in 1834-39. It includes Harivansha Purana. In 1882,
Sri Pratap Chander Rai published a handbook edition also. It is in Devanagari script. This was
translated into English superbly by Kisari Mohan Ganguli.
b) The Bombay edition: This edition was published in 1862 with Nilakanthi commentary. This
is also in Devanagari script.
c) The Madras edition: This edition was published in 1855-60 in Madras in four parts. It is in
Telugu script. It has been published with Harivamsha Purana and Nilakanthi commentary.
This is most respected version.
d) The Pune edition: It has been published in 1966 in 24 volumes in Bhandarkar Oriental
Research Institute (BORI), Puna. It has been edited by Dr. Sukhtankar, Dr. S.K. Belvalkar, Dr.
P.L. Vaidya and R.N. Dandekar. It is the most authentic and critical edition.
The Calcutta and Bombay editions are called Devanagari editions.
BORI was established in 1966. BORI edition of Mahabharata is most researched, organised and
critical edition.
The number of chapters and shlokas in each parva as per contents given by Southi Ugrashravas
and as per Neelakantha vyakhya edition, Kumbha Konam edition and BORI edition are given in
Table 1 (in next page).
Whereas BORI edition is most researched and authentic Neelkantha’s edition is most accepted,
respected and honoured by scholars, writers and speakers. Neellakantha’s commentary is the
only one complete, comprehensive and respected commentary on Mahabharata and Harivamsha
which is now available.

Table 1: Mahabharata Versions – Chapters
C.No. Parva As per contents Neelakanthi Kumbhakonam BORI

Adhyaya Shlok Adhyaya Shlok Adhyaya Shlok Adhyaya Shlok
1 Adi 227 8884 234 8466 260 10998 218 7984
2 Sabha 78 2511 82 2702 103 4377 72 2511
A 3 Vana 239 11664 325 11854 325 14081 269 11664
4 Virata 67 2040 82 2327 78 3575 67 2050
5 Udyog 186 6698 196 6628 126 6752 186 6696
6 Bhishma 117 5884 122 5827 122 5908 117 5584
7 Drona 170 8909 202 9523 203 10127 170 7909
U 8 Karna 69 4964 66 4987 101 4986 69 4900
9 Shalya 59 3220 65 3608 66 3594 59 3220
10 Souptika 18 870 18 820 18 825 18 870
11 Stree 27 775 27 826 27 807 27 775
12 Shanti 329 14732 366 13732 374 15153 339 14525
13 Anushasan 146 8000 169 7839 274 10183 146 6720
M 14 Ashwamedhika 103 3320 92 2842 118 4543 133 3320
15 Ashramvas 42 1506 39 1085 41 1098 42 1506
16 Mousala 8 320 8 287 9 300 8 300
17 Maha Prasthan 3 120 3 109 3 111 3 120
(.) 18 Swargarohan 5 209 6 307 6 337 5 200
Harivamsa 263 12000 - 12000 12000 12000
Total 96836 95826 98545 94246
Content statement 96836 96836 96836 96836
Difference with contents 0 -1010 +1709 -2590
More/Less/Same Same Shortage Excess Shortage
Source: Mahabharat, Page 14, Dr. Shreepad Damodar Satvalekar, Swadhyaya Mandal, Pardi, 1968.
Neelakantha Chaturdhara, who wrote the commentary in second half of 17th century A.D. was
born in Kopargaon (Karpura grama) on the banks of Godavari, near present Shirdi, which is now
well-known. He moved to Banaras and became a master of Advaita philosophy. He wrote a
dozen works related to Sanskrit literature, Vedanta and Advaita but he is well remembered for
his masterly commentary on Mahabharata. His work is somewhat closer to Bharata-tatparya-
sangraha of Sri Appayya Dikshitar of 16th century. Neelakantha’s thinking and writings were
close to the approaches of Sri Adi Shankara, Sureshwara, Vachspati Mishra, Vidyaranya and other
great authorities of Advaita marga.
The box “Spirit of Bharatam” (light oriented consciousness page 20 to 25) gives the short summary
essence of 18 parvas which is an outline with 18 key transformational events defining Mahabharata.
The Kumbakonam version was in Telugu script and was found in Kumbakonam in South India.
Kumbakonam edition is somewhat similar to Neelakanthi edition.
In this modern times there are four publications of Mahabharata where Sanskrit shlokas and
translation into Hindi or English are available.

1. Sri Mahabharatam, Sanskrit with Sanskrit vyakhya of Neelakantha, Edited by Pandit
Ramachandra Shastri Kinjal Wadekar, Chitrashala Press, Poona, 1931 A.D.
2. Mahabharata, Sanskrit/Hindi, Chief editor – Shreepad Damodar Satvalekar, Swadhyaya Mandal,

Pardi, Dist. Valsad, Gujarat, 1968. This is based on the critical edition of BORI.
3. Mahabharata, Sanskrit/Hindi, Ramnarayan Datt Shastri Pandeya, Gita Press, Gorakhpur, U.P.,
Samvat 2067 (2013 A.D.)
4. Mahabharata, Sanskrit/English, Manmath Nath Dutt, Parimal Publications, Delhi, 2013. This
is based on Kolkatta edition and Neelakanthi edition.
Bhagavad Gita and Number of Shlokas

In all the versions of Mahabharata including those of Neelakanthi Vyakhya edition, Kumbhakonam
edition, BORI edition, Swadhyamandal-Satvalekar version, Gita Press edition, Chitrashala edition
the total number of shlokas of Bhagavad Gita are 700.
In some cases there is an additional shloka of Arjuna:
¥…éüÝ ©±¢™
ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J
»¼mïçÎ¼éç}¢ÓÀ¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ ÜUïà¢± JJ XII-1
“Prakritim purushamchaiva kshetram kshetragna evacha

Etadveditumicchaami gnaanam gneyamcha Keshava”
“Nature is what? Person is who?

Field is what? Field knower who?
I wish to know, that from you
Keshava! Knowledge, knowable too”
In some of the Gita versions this is not there.
Thus all the above versions of Mahabharata number of shlokas of Bhagavad Gita are 700.
Sri Adi Shankaracharya in his Bhagavad Gita Bhashyam says:
¼æ {}¢Z |¢x¢±¼¢ ²ƒ¢ïÐçÎCæ ±ïÎÃ²¢„: „±ü¿¢: |¢x¢±¢Ýì x¢è¼¢w²ñ: „#ç|¢: ÔH¢ïÜUà¢¼ñ: ©ÐçÝÏ¢Ï¢‹{ JJ
“Tam dharmam bhagavataa yathopadishtam Vedavyasa: Sarvagna: Bhagavan
Geethaakhyai: Saptabhi: shloka shataih upanibabandha”
“The Vedic Dharma, as it was imparted by the Lord, has been set forth by the omniscient and
venerable Vedavyasa in seven of hundreds verses, celebrated as the Gita.”
In this statement Sri Adi Shankaracharya clearly stated that there are seven hundreds of verses in
Gita. And all the versions of Mahabharatas we know have Gitas of 700 shlokas in them.

Therefore 700 shlokas has become a standard, a benchmark and accepted fact.
This 700 shloka Gita has served excellently to humanity, and world. Millions and millions of
people have benefitted from them.
Let us now see this 700 verses of great and holy Bhagavad Gita, and its English translation ‘Song
Supreme’.
The English version is a free translation to convey the meaning, feeling, message and tone of the
original version and not a literary word to word translation. The writer was inspired to write this
for his own understanding and it came naturally suitable for Anushtubh Chandas version recitation
in English. It is sung so in many schools, training sessions and gatherings.
Welcome to the joy of Gita.
Namaste.

Spirit of Bharatam
Light Oriented Consciousness
(1) |¢¢Ú¼ ™ñ¼‹² (1) Light Oriented Consciousness

Saluting Narayana, the divine one
Ý¢Ú¢²‡¢æ Ý}¢SÜUëy², ÝÚæ ™ñ± ÝÚ¢ïœ¢}¢}¢ì J Saluting best of Naras, the humane one
Îï±èæ „ÚS±¼èæ Ã²¢„æ ¼¼¢ï …²}¢éÎèÚ²ï¼ì JJ Saluting Saraswati, the graceful one
Adi Parva, 1-1-1 Saluting Sage Vyasa, the inspiring one
(This is the first shloka of Mahabharata) Proclamation of Jaya, victory, is being done.
In to river, flowing from lips of Vyasa,

mñÐ¢²Ý¢ïDÐéÅçÝ:„ë¼}¢Ðíï²}¢ì incomparable one
Ðé‡²æ Ðç±~¢}¢ƒ Ð¢ÐãÚæ çà¢±æ ™ J Meritful, holy, auspicious also sin mitigating
²¢ï |¢¢Ú¼æ „}¢ç{x¢ÓÀç¼ ±¢Ó²}¢¢Ý}¢ì one
Into Bharata, who goes well, the benchmark
ôÜU ¼S² ÐécÜUÚ…Hñ: ¥ç|¢¯ï™ÝïÝ JJ well said one
Swargarohana Parva, 18-5-67 To him, why the bath in Pushkar, waterful one?!
(Purity and merit of Gita)
(2) |¢¢Ú¼-|¢¢Ú¼}¢ì - (2) Light of Bharatam

Ethics, Economy, Expectations, true!
{}¢ïü ™¢ƒïü ™ ÜU¢}¢ï ™, }¢¢ïÿ¢ï ™ |¢Ú¼¯ü|¢ J Oh! Best of Bharatas! Enlightenment too
²çÎã¢çS¼ ¼Î‹²~¢, Ýïã¢çS¼ ²¼ì Ý ¼¼ì Ò ç™¼ì JJ Whatever is there, in Bharata, is there
Adi Parva, 1-56-33 everywhere
(Four purusharthas in Mahabharata) Whatever is not there, that is there nowhere!!
(Mahabharata and world are mutual reflections)
1. }¢yS²²‹~¢|¢ïÎ - 1. Shooting Fish Mechanism

Arrow tore the target and came down
ç±Ã²¢{ Hÿ²ææ çÝÐÐ¢¼ ¼Ó™ Entered into Earth, that speedful one
çÀÎíï‡¢ |¢ê}¢¢ñ „ã„¢ç¼ç±h}¢ì J Then great sound filled whole space
Amongst the assembly was great applause!
¼¼¢ï‹¼çÚÿ¢ï ™ Ï¢|¢ê± Ý¢Î:
„}¢¢…}¢Š²ï ™ }¢ã¢Ýì çÝÝ¢Î: JJ
Adi Parva, 1-87-21
(Arjuna hitting the fish mechanism in Draupadi’s Swayamvaram)
2. Îí¢ñÐÎèà¢Ú‡¢ - 2. Draupadi's Surrender

Krishna! Krishna!! Yogi, great one, true!
ÜUëc‡¢ ÜUëc‡¢ }¢ã¢²¢ïçx¢Ýì, ç±E¢y}¢Ýì ç±Eæ|¢¢±Ý J Soul of universe, creator of universe, too
ÐíÐó¢¢æ Ð¢çã x¢¢ïç±‹Î, ÜUéL}¢Š²¢ï±„èÎ¼è}¢ì JJ Please protect me, requesting your shelter is me
Sabha Parva, 2-6-43 Amongst Kurus, in great crisis is me!
(Draupadi’s appeal to Krishna for protection in Kuru Assembly)
3. {}¢ü Úÿ¢¢ 3. Protecting Ethics

When ethics are harmed, harmed is one
{}¢¢ü »± ã¼¢ï ãç‹¼, {}¢¢ïü Úÿ¢ç¼ Úçÿ¢¼: J When ethics are protected, protected is one
¼S}¢¢Î {}¢ü Ý y²…¢ç}¢, }¢¢ Ý¢ï {}¢¢ïü ã¼¢ï±Í¢è¼ì JJ Therefore, I will not abandon ethics, true!
Let not ethics ever harm me, too!
Vana Parva, 3-313-128
(Yudhishtira’s answer to final question of Yaksha)

4. „}¢Úƒè 4.
Equal Warriors
With reputed achievements are both of them
¼¢±é|¢¢ñ w²¢¼ÜU}¢¢ü‡¢¢ñ, ©|¢¢üï ±¢²é„}¢¢ñ …±ï J With wind like power are both of them
¥|¢ïü çÎÃ²¢›ç±Îé¯¢ñ, ©|¢¢ñ ©¼}¢¼ï…„¢ñ J With knowledge of divine weapons are both
of them
çÿ¢±‹¼¢ñ à¢Ú…¢H¢çÝ, }¢¢ïã²¢}¢¢„¼éÝëüÐ¢Ýì JJ With shining brightness are both of them
Virata Parva, 4-58-24 Discharging rains of weapons are both of them
Other warriors kings stood deluded, watching
them
(Terrible dual between matching mighty warriors - Drona and Arjuna)
5. ¥¢à¢è±¢üÎ - 5. Blessing
Let that king, soul of ethics, very right
„ »± Ú¢…¢ {}¢¢üy}¢¢, à¢¢E¼¢ïS¼é ²éç{çDÚ: J Yudhishtira, live long with health, bright
Ýï¼¢ ²S² s¯èÜUïà¢¢ï, ²¢ïh¢ ²S² {Ýæ…²: JJ Whose leader is Krishna visionary - great
Udyoga Parva, 5-141-23 Whose warrior is Arjuna, missionary - great!
(Karna’s surprisingly kind blessing to Yudhishtir)
6. ¥¢Îà¢ü - 6.
Ideal
Father of this word, is sure me
çÐ¼¢ã}¢S² …x¢¼¢ï, }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J Mother, sustainer, grandfather is me
±ïlæÐç±~¢}¢¢ïæÜU¢Úæ «ÜUì „¢}¢ ²…éÚï± ™ JJ The knowledge, pure, AUM(.) is me
Bhishma Parva, 6-33-17 Vedas, all four are surely me
(Krishna being mother, father, teacher and grandfather of whole world)
7. ¥{ü„y² - 7.
Half Truth
Full of doubt and fear too
¼}¢¼‰²|¢²ï }¢xÝ¢ï, …²ï „QU¢ï ²éç{çDÚ: J Being interested in victory too
(¥Eyƒ¢}¢¢ ã¼ §ç¼, à¢ÏÎ}¢éÓ™ñE™¢Ú ã J) Yudhishtira loudly said
“Ashwatthama is dead”
¥Ã²æQU}¢Ï¢í±èÎì Ú¢…Ýì, ã¼: ÜUéæ…Ú §y²é¼ JJ In low voice he also said
Drona Parva, 7-190-55 “The elephant is dead”
(Yudhishtir’s half truth about Ashwatthama to Guru Dronacharya in war)
8. ÜU‡¢üÐíç¼¿¢¢ - 8. Karna's Vow!

Oh! Serpant! Karna in war with another one,
Ý Ý¢x¢ ÜU‡¢¢üùï l Ú‡¢ï ÐÚS², Collecting strength to win enemy, that one
Ï¢Hæ „}¢¢Sƒ¢² …²æ Ï¢é|¢ê¯ï¼ì J Will not use same arrow second time, again
Ý „æÎŠ²¢æ çm:à¢Úæ ™ñ± Ý¢x¢, Even if hundred Arjunas could be killed again!
²{…éüÝ¢Ý¢æ à¢¼}¢ï± ã‹²¢}¢ì JJ
Karna Parva, 8-90-47
(Karna’s ethics of not using same Serpent arrow twice to hit Arjuna)
9. ¥ÐÍ¢¢¼ - 9.
Hitting Below the Belt
Arjuna, having heard then
{Ýæ…²S¼é Ÿ¢éy±ñ¼¼ì, ÜUïà¢±S² }¢ã¢y}¢Ý: J Krishna's saying, secret one
Ðíïÿ¢¼¢ï |¢è}¢„ïÝS², „Ã²}¢êM}¢¼¢Ç²¼ì JJ Slapped right thigh, his own
Shalya Parva, 9-58-21 While Bheema was seeing verily, then.
(Arjuna’s signal, on Krishna’s initiation, to Bhima to hit Duryodhana below the belt)
10. ¥¢y}¢¢Ðü‡¢ - 10. Self Offering

This my own self here now, me
§}¢}¢¢y}¢¢Ý}¢Í¢¢ãæ, …¢¼}¢¢æçx¢Ú„ï ÜUéHï J Born of Angirasa clan, see!
S±xÝ¢ñ …éã¢ïç}¢ |¢x¢±Ý, Ðíç¼x¢ëã‡¢èc± }¢¢æ Ï¢çH}¢ì JJ Now offers through this fire oh God! To you
Souptika Parva, 10-7-56 Please accept me as a sacrifice to you!
(Ashwatthama sacrificing himself in fire as an offering to Shiva)

11. ÿ¢}¢¢ - 11. Forgiving
In the past you always did forgive
ÿ¢}¢¢à¢èH¢ ÐéÚ¢ |¢êy±¢, „¢l Ý ÿ¢}¢„ï ÜUƒ}¢ì J Today why you are not ready to forgive?
¥{}¢ü …çã {}¢ü¿¢ï, ²¼¢ï {}¢üS¼¼¢ï …²: JJ Do not abandon right way, oh right one, you!
Stree Parva, 11-14-12 Where there is right, victory is there - true!
(Krishna gently suggesting to Gandhari to forgive Pandavas)
12. ôÝÎ¢ÈUH - 12. Fruits of Blaming

Some one blames you when
¥Mc²Ýì RUéà²}¢¢ÝS², „éÜUë¼æ Ý¢}¢ ç±‹Îç¼ J Do not return blame you, then
ÎécÜUë¼æ ™¢y}¢Ý¢ï }¢¯èü, Mc²y²ï±¢Ð}¢¢<cÅ ±ñ JJ When you blame any other one
Shanti Parva, 12-114-3 Fruits of his bad deeds will be debited to you
To him will be credit good deeds of you
(Bhishma’s teaching to Pandavas to avoid blame game and irritation counter move)
13. ¥ôã„¢}¢¢ã¢y}² - 13. Non Hurting

Non hurting is path ultimate;
¥ôã„¢ ÐÚ}¢¢ï {}¢ü:, ¼ƒ¢ôã„¢ ÐÚ¢ï Î}¢: J non hurting is control ultimate
¥ôã„¢ ÐÚ}¢æ Î¢Ý}¢ì, ¥ôã„¢ ÐÚ}¢æ ¼Ð: JJ Non hurting is giving ultimate;
Anushasana Parva, 13-116-28 non hurting is penance ultimate
¥ôã„¢ ÐÚ}¢¢ï ²¿¢:, ¼ƒ¢ôã„¢ ÐÚæ Ï¢H}¢ì J Non hurting is sacrifice ultimate;
Non hurting is strength ultimate
¥ôã„¢ ÐÚ}¢æ ç}¢~¢}¢ì, ¥ôã„¢ ÐÚ}¢æ „é¶}¢ì JJ Non hurting is friend ultimate;
Anushasana Parva, 13-116-21 Non hurting is happiness ultimate
„±ü²¿¢ï¯é ±¢ Î¢Ýæ, „±ü¼èƒïü¯é ±¢ùùŒHé¼}¢ì J Sacrifices and giving, all;
pilgrimages, holy bathings, all
„±üÎ¢ÝÈUHæ ±¢çÐ, Ýñ¼œ¢éË²}¢ôã„²¢ JJ Result of offerings, all;
Anushasana Parva, 13-116-30 To non hurting, are not equal at all
¥ôã›S² ¼Ð¢ïùÿ¢}²æ, ¥ôã›¢ï ²…¼ï „Î¢ J Tempering is infinite for non hurting one
People worship non hurting one,
¥ôã›: „±ü|¢ê¼¢Ý¢æ, ²ƒ¢ }¢¢¼¢ ²ƒ¢ çÐ¼¢ JJ For living beings all non hurting one
Anushasana Parva, 13-116-32 Is like mother and father, the dearest
divine one
(Bhishma’’s ultimate teaching – non hurting)
14. Ï¢¢ï{ç±S}¢ëç¼ - 14. Forgetting the Teaching

Very undedicated you are
ÝêÝ}¢Ÿ¢g{¢Ý¢ïùç„ Îé}¢ïü{¢ s¢ç„ Ð¢Çæ± J Pandava! Quite thought less you are
Ý ™ à¢v²æ ÐéÝ±üQUé}¢à¢ï¯ï‡¢ {Ýæ…² JJ Now it is not possible for me
Ashwamedha Parva, 14-16-11 To repeat that teaching fully, you see!
(Krishna’s rebuke to Arjuna for forgetting Gita teaching)
15. çÐ¼ëx¢¢ñÚ± - 15. Parental Respect

Whatever you taught me now
²¼ì ¼é }¢¢}¢Ýéà¢¢S¼èã, |¢±¢Ýl çã¼ï çSƒ¼: J For my good what you said now
ÜU¼¢üçS}¢ ¼‹}¢çãÐ¢H, çÝ±ëü¼¢ï |¢± Ð¢<ƒ± JJ Oh! King! That I will follow, sure
Ashramavasa Parva15-8-3 Please be rest assured, sure
(Exemplary reverence of Yudhishtira to Dhritarashtra)
16. à¢çQUÿ¢² - 16. Powerlessness

Arjuna thought it was divine will
{Ýæ…²S¼é Îñ±æ ¼æ, }¢Ý„¢ùç™‹¼²¼ì Ðí|¢ê: J In his mind he felt that will
Îé:¶à¢¢ïÜU„}¢¢ç±C¢ñ, çÝ:E¢„ÐÚ}¢¢ù|¢±¼ì J He became sad and sorrownessful
Mousala Parva, 16-7-64

¥›¢‡¢¢æ ™ Ðí‡¢¢à¢ïÝ, Ï¢¢ãé±è²üS² „æÿ¢Ð¢¼ì J With loss of weapons, powers too
With inability to lift the bow, true!
{Ýé±p¢ç±{ï²y±¢¼ì, à¢Ú¢‡¢¢æ „æÿ¢²ï‡¢ ™ JJ With disappearance of arrows too
Mousala Parva, 16-7-15 Arjuna became disturbed in mind, then
Ï¢|¢ê± ç±}¢Ý¢: Ð¢ƒ¢üï, Îñ±ç}¢y²Ýéç™‹¼²Ýì J He thought that their time is concluding then
Mousala Parva, 16-7-66 He realised need to exit, then
(Disappearance of Arjuna’s power post Krishna’s departure to be ultimate divine spirit)
17. ç±E¢„±í¼ - 17. Vow of Trust

|¢è¼æ |¢QUæ Ý¢‹²ÎS¼èç¼ ™¢¼ü Devoted one, trusting one, fearing-helpless one
The weak one, life protection needing one
Ðí¢#æ ÿ¢è‡¢æ Úÿ¢‡¢ï Ðí¢‡¢çHŒ„é}¢ì J I will never abandon, till my life ends, true
Ðí¢‡¢y²¢x¢¢ÎŒ²ãæ Ýñ± }¢¢ïQUéæ This is my vow, which I always follow too.
²¼ï²æ ±ñ çÝy²}¢ï¼Îì ±í¼æ }¢ñ JJ
Mahaprasthanika Parva, 17-3-12
(Yudhishtir’s ethical resolve not to leave the divoted dog behind even at the cost of loosing heaving)
18. ÝÜUü„é¶ - 18. Happiness in Hell

Ý sãæ ¼~¢ ²¢S²¢ç}¢, çSƒ¼¢ïùS}¢èç¼ çÝ±ïl¼¢}¢ì J I will not go to that heaven now
I will stay here, please tell them now
}¢y„æÔA¢²¢çÎ}¢ï Îê¼¢:, „éç¶Ý¢ï |¢í¢¼Ú¢ï çã }¢ï JJ Oh! Messengers! This is my vow now
Swargarohana Parva, 18-2-52 I am happy with my brothers, even in hell no
(Yudhishtir’s ethical option to be in hell along with his brothers rather than heaven)
(3) |¢¢Ú¼„æx¢íã - (3) Essence of Bharata

With raised hands I am shouting now
ªŠ±üÏ¢¢ãé<±Ú¢ñ}²ï¯, Ý ™ ÜUçp¼ì ÔA¢ë‡¢¢ïç¼ }¢ï J Nobody is hearing me now
{}¢¢üÎƒüp ÜU¢}¢p, „ çÜU}¢ƒü Ý „ïÃ²¼ï JJ From ethics only economy, expectations, true
Swargarohana Parva, 18-5-62 Why people are not understanding this, too!
(Maharshi Vyasa’s declaration appeal to world that ethics are the gate to economy and fulfillment
of expectations)
Ý …¢¼é ÜU¢}¢¢Ýì Ý |¢²¢Ýì Ý H¢ï|¢¢¼ì, Ethics are not to be left because of desires, true
Not because of fear, selfishness too
{}¢ü y²…ïÁ…èç±¼S²¢çÐ ãï¼¢ï: J Not even for saving own life, true!
çÝy²¢ï {}¢ü: „é¶Îé:¶ï y±çÝy²ï, Not for any thing whatever too!
…è±¢ï çÝy²¢ï ãï¼éÚS² y±çÝy²: JJ Ethics are eternal, sure
Swargarohana Parva, 18-5-63 Pleasures, pains are not, sure
The spirit of self is eternal, very sure
Organs, body, mind, ego are not, sure!
(Vyasa’s prescription to world to choose ethics over desires, safety, selfishness, own life are whatever
else. Ethics and spirit of self are eternal pleasures, pain, body, mind, ego are not at all eternal)
§}¢¢æ |¢¢Ú¼„¢ç±~¢èæ, Ðí¢¼Myƒ¢² ²: ÐÆï¼ J This light of Bharata, studies in the morning who
„ |¢¢Ú¼ÈUHæ Ðí¢Œ², ÐÚæ Ï¢s¢ç{x¢ÓÀç¼ JJ He gains fruit of Bharata, attains ultimate too
Swargarohana Parva, 18-5-64
²ƒ¢ „}¢éÎí¢ï |¢x¢±¢Ýì, ²ƒ¢ çã çã}¢±¢Ýì çx¢çÚ: J As ocean, the lord of rivers is
As Himavan, the lord of mountains is
w²¢¼¢±é|¢¢ñ ÚÕçÝ{è, ¼ƒ¢ |¢¢Ú¼}¢éÓ²¼ï JJ Each the store house of jewels is
Swargarohana Parva, 18-5-65
So Bharata, store house of priceless jewel,
(Mahabharata, like divine ocean and Himalayas, is the treasure house of invaluable jewels.)
THIS is THAT
THIS (BHARATA) is that (LIGHT)

III. Srimad Bhagavad Gita
ú ú
Ÿ¢è ÐÚ}¢¢y}¢Ýï Ý}¢: Sri Paramatmane Namah
Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Srimad Bhagavad Gita

Song Supreme (Bhagavad Gita)
JJ ¥ƒ Ðíƒ}¢¢ïŠ²¢²: JJ Chapter 1
¥…éüÝç±¯¢Î ²¢ïx¢ Path of Grief
(Arjuna Vishada Yoga)
{ë¼Ú¢cÅî ©±¢™ Dhritarashtra said

1 In the field of Dharma and field of Kuru
1 {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï „}¢±ï¼¢ ²é²éy„±: J Eager to fight and vanquish too
}¢¢}¢ÜU¢: Ð¢‡Ç±¢pñ± çÜU}¢ÜUé±ü¼ „T² JJ My own sons and sons of Pandu
Assembled, Sanjaya! What did they do?
„T² ©±¢™ Sanjaya said

2 Having seen Pandava’s array,
2 Îëß¢ ¼é Ð¢‡Ç±¢ÝèÜUæ Ã²êÉæ Îé²¢üï{ÝS¼Î¢ J Duryodhana rushed straight away
To Drona, the teacher, the great,
¥¢™¢²ü}¢éÐ„X}² Ú¢…¢ ±™Ý}¢Ï¢í±è¼ì JJ Said King in very much haste.
3 Have you seen, teacher mine?

3 Ðà²ñ¼¢æ Ð¢‡ÇéÐé~¢¢‡¢¢}¢¢™¢²ü }¢ã¼èæ ™}¢ê}¢ì J Pandava’s great army, fine.
Ã²êÉ¢æ ÎíéÐÎÐé~¢ï‡¢ ¼± çà¢c²ï‡¢ {è}¢¼¢ JJ Disciple yours, Drupada’s son
Daring man, planned this one.
4 ¥~¢ à¢êÚ¢ }¢ãïc±¢„¢ |¢è}¢¢…éüÝ„}¢¢ ²éç{ J 4 Then their great warrior line
Bhima’s, Arjuna’s equals, fine.
²é²é{¢Ý¢ï ç±Ú¢Åp ÎíéÐÎp }¢ã¢Úƒ: JJ Virata King and Yuyudhana
Great warrior King Drupada.
5 {ëCÜUï¼épïçÜU¼¢Ý: ÜU¢çà¢Ú¢…p ±è²ü±¢Ýì J 5 Dhristaketu, chekitana

Valiant one Kashi Raja
ÐéLç…yÜUéç‹¼|¢¢ï…p à¢ñÏ²p ÝÚÐéX±: JJ Purujit too, Kunti Bhoja
Best of men, King Shaibya.
6 ²é{¢}¢‹²ép ç±RU¢‹¼ ©œ¢}¢¢ñ…¢p ±è²ü±¢Ýì J 6 Courageous one Yudhamanyu

Draupadi’s son Abhimanyu
„¢ñ|¢Îí¢ï Îí¢ñÐÎï²¢p „±ü »± }¢ã¢Úƒ¢: JJ Uttamoja, the brave warrior
Each of them is top fighter.
7 Who are the best on this side

7 ¥S}¢¢ÜUæ ¼é ç±çà¢C¢ ²ï ¼¢çó¢Ï¢¢ï{ çm…¢ïœ¢}¢ J Know, wise one! Our own pride
Ý¢²ÜU¢ }¢}¢ „ñ‹²S² „æ¿¢¢ƒZ ¼¢‹Ï¢í±èç}¢ ¼ï JJ Strongest ones, in army mine
Just for count, who are fine.
8 |¢±¢‹|¢èc}¢p ÜU‡¢üp ÜUëÐp „ç}¢ô¼…²: J 8 You and Bhishma, Karna too

Kripa always victorious, true
¥Eyƒ¢}¢¢ ç±ÜU‡¢üp „¢ñ}¢Îçœ¢S¼ƒñ± ™ JJ Ashwatthama and Vikarna same
Saumadatti also, in battle game.
26 Sri Samagra Bhagavad Gita BG • I-1 to 8

9 ¥‹²ï ™ Ï¢ã±: à¢êÚ¢ }¢Îƒïü y²QU…èç±¼¢: J 9 Many other warriors, see!
Given their own lives for me
Ý¢Ý¢à¢›ÐíãÚ‡¢¢: „±ïü ²éhç±à¢¢ÚÎ¢: JJ Experts, skilful in the war
Their weapons can go far.
10 ¥Ð²¢ü#æ ¼ÎS}¢¢ÜUæ Ï¢Hæ |¢èc}¢¢ç|¢Úçÿ¢¼}¢ì J 10 Our army which is unbounded

Is protected by great Bhishma
Ð²¢ü#æ çy±Î}¢ï¼ï¯¢æ Ï¢Hæ |¢è}¢¢ç|¢Úçÿ¢¼}¢ì JJ Their army which is bounded
Is protected by strong Bhima.
11 ¥²Ýï¯é ™ „±ïü¯é ²ƒ¢|¢¢x¢}¢±çSƒ¼¢: J 11 Holding on to your own ground

Fighting strongly all around
|¢èc}¢}¢ï±¢ç|¢Úÿ¢‹¼é |¢±‹¼: „±ü »± çã JJ Well protect, you all must,
Bhishma, Chief, General first.
12 ¼S² „TÝ²‹ã¯Z ÜUéL±ëÙ: çÐ¼¢}¢ã: J 12 Bhishma, Grandsire, seeing this

To boost spirit of grandson, his,
ô„ãÝ¢Îæ ç±Ýl¢ïÓ™ñ: à¢Wæ ÎŠ}¢¢ñ Ðí¼¢Ð±¢Ýì JJ Gave lion’s roar, shook the ground
Blew his conch with terrible sound.
13 ¼¼: à¢W¢p |¢ï²üp Ð‡¢±¢ÝÜUx¢¢ï}¢é¶¢: 13 Having heard Chief’s conch

Kuru forces, strong and staunch,
„ã„ñ±¢|²ã‹²‹¼ „ à¢ÏÎS¼é}¢éH¢ïù|¢±¼ì JJ Sounded drums conches, horns
Terrible sounds piercing like thorns.
14 ¼¼: Eï¼ñãü²ñ²éüQUï }¢ãç¼ S²‹ÎÝï çSƒ¼¢ñ J 14 Then seated in chariot bright

Joined with fine horses, white
}¢¢{±: Ð¢‡Ç±pñ± çÎÃ²¢ñ à¢æ¶¢ñ ÐíÎŠ}¢¼é: JJ Madhava, Pandava twosome fine
Blew their conch pair divine.
15 Ð¢@…‹²æ N¯èÜUïà¢¢ï Îï±Îœ¢æ {ÝT²: J 15 Panchajanyam Krishna blew

Devadattam, Arjun blew,
Ð¢ñ‡Çîæ ÎŠ}¢¢ñ }¢ã¢à¢Wæ |¢è}¢ÜU}¢¢ü ±ëÜU¢ïÎÚ: JJ Bhima, the mighty, terrible one
Paundra, big one, equal none.
16 ¥Ý‹¼ç±…²æ Ú¢…¢ ÜUé‹¼èÐé~¢¢ï ²éç{çDÚ: J 16 Anantavijayam, blew elder one

King Yudhishtir Kunti’s son
ÝÜUéH: „ãÎï±p „éÍ¢¢ï¯}¢ç‡¢ÐécÐÜU¢ñ JJ Sughosha conch Nakula blew
Mani Pushpak Sahadev blew.
17 ÜU¢à²p ÐÚ}¢ïc±¢„: çà¢¶‡Çè ™ }¢ã¢Úƒ: J 17 Kashi King the top archer

Virata, Shikhandi great fighter
{ëClé}¢A¢ï ç±Ú¢Åp „¢y²çÜUp¢ÐÚ¢ç…¼: JJ Dhristadyumna tough, terrible
Satyaki skilful invincible.
18 ÎíéÐÎ¢ï Îí¢ñÐÎï²¢p „±üà¢: Ðëçƒ±èÐ¼ï J 18 Drupada and Draupadi’s sons

Oh King! Then all these ones
„¢ñ|¢Îíp }¢ã¢Ï¢¢ãé: à¢W¢‹ÎŠ}¢é: ÐëƒvÐëƒÜUì JJ With mighty one Subhadra’s son
Blew the conches on and on.
19 Kauravas’ ears; the sound hit, tore

19 „ Í¢¢ï¯¢ï {¢¼üÚ¢Cî¢‡¢¢æ NÎ²¢çÝ Ã²Î¢Ú²¼ì J And their hearts: It, straight, bore
Ý|¢p Ðëçƒ±èæ ™ñ± ¼é}¢éH¢ï Ã²ÝéÝ¢Î²Ýì JJ Echoed with sound, sky and earth
The terrible sound showed its worth.
20 ¥ƒ Ã²±çSƒ¼¢‹Îëß¢ {¢¼üÚ¢Cî¢‹ÜUçÐŠ±…: J 20 Now, with Kauravas battle ready

Arms and weapons aimed and steady
Ðí±ëœ¢ï à¢›„}Ð¢¼ï {ÝéLl}² Ð¢‡Ç±: JJ Arjuna flying his Hanuman sign
With bow in hand standing fine.
BG • I-9 to 20 III. Srimad Bhagavad Gita 27

21 N¯èÜUïà¢æ ¼Î¢ ±¢v²ç}¢Î}¢¢ã }¢ãèÐ¼ï J 21 Told to his guide Krishna, the Lord
Following lines, listen my Lord
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï Úƒæ Sƒ¢Ð² }¢ïùÓ²é¼ JJ Stop this chariot, oh! Great one
Between the armies, where stand none.
22 ²¢±Îï¼¢çó¢Úèÿ¢ïùãæ ²¢ïÎì{éÜU¢}¢¢Ý±çSƒ¼¢Ýì J 22 From that place, we can then see

Warriors, those who fight with me
ÜUñ}¢ü²¢ „ã ²¢ïhÃ²}¢çS}¢‹Ú‡¢„}¢él}¢ï JJ Who are anxious and eager for war
With whom I shall fight, who they are?
23 ²¢ïyS²}¢¢Ý¢Ý±ïÿ¢ïùãæ ² »¼ïù~¢ „}¢¢x¢¼¢: J 23 Let me see now

Let me know now
{¢¼üÚ¢CîS² ÎéÏ¢éühï²éühï çÐí²ç™ÜUè¯ü±: JJ Who are with foe
Duryodhan, the low.
24 »±}¢éQU¢ï N¯èÜUïà¢¢ï x¢éÇ¢ÜUï à¢ïÝ |¢¢Ú¼ J 24 Said this to Lord, winner of dark
Bharata King! Right on the mark
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï Sƒ¢Ðç²y±¢ Úƒ¢ïœ¢}¢}¢ì JJ Between the lines, chariot the best
By Lord, then, was brought to the rest.
25 |¢èc}¢Îí¢ï‡¢Ðí}¢é¶¼: „±ïü¯¢æ ™ }¢ãèçÿ¢¼¢}¢ì J 25 Facing the fighters

Bhishma, Drona, Kings
©™¢± Ð¢ƒü Ðà²ñ¼¢‹„}¢±ï¼¢‹ÜUéMçÝç¼ JJ The Lord said, see
Kurus, all, thee.
26 ¼~¢¢Ðà²çySƒ¼¢‹Ð¢ƒü: çÐ¼÷Ýƒ çÐ¼¢}¢ã¢Ýì J 26 Arjuna, saw, close ones all

Fathers, Grandpas standing tall,
¥¢™¢²¢ü‹}¢¢¼éH¢‹|¢í¢¼÷‹Ðé~¢¢‹Ð¢ñ~¢¢‹„¶èæS¼ƒ¢ JJ Teachers, uncles, grandsons, sons
Brothers, relatives, and close ones.
27 Eà¢éÚ¢‹„éNÎpñ± „ïÝ²¢ïL|¢²¢ïÚçÐ J 27 Fathers-in-law and thick friends,

Well wishers also, on both sides
¼¢‹„}¢èÿ² „ ÜU¢ñ‹¼ï²: „±¢ü‹Ï¢‹{êÝ±çSƒ¼¢Ýì JJ Having seen them all, each close one,
Images of his own, Kunti’s son.
28 ÜUëÐ²¢ ÐÚ²¢ç±C¢ï ç±¯èÎçó¢Î}¢Ï¢í±è¼ì J 28 Full of kindness and closeness

Said goodman with sadness
Îëßï}¢æ S±…Ýæ ÜUëc‡¢ ²é²éy„éæ „}¢éÐçSƒ¼}¢ì JJ When I see these close ones
Feeling rushes up at once.
29 „èÎç‹¼ }¢}¢ x¢¢~¢¢ç‡¢ }¢é¶æ ™ ÐçÚà¢éc²ç¼ J 29 Both my limbs are, now lifeless
Dried up, my face, with numbness
±ïÐƒép à¢ÚèÚï }¢ï Ú¢ï}¢ã¯üp …¢²¼ï JJ Body is burning with all its parts
Hair is standing and it hurts.
30 x¢¢‡Çè±æ dæ„¼ï ãS¼¢œ±v±ñ± ÐçÚÎs¼ï J 30 Hands are shaking losing the hold
Bow is slipping, arrows rolled
Ý ™ à¢ÜAU¢ï}²±Sƒ¢¼éæ |¢í}¢¼è± ™ }¢ï }¢Ý: JJ Legs are no more strong and sound
Mind now whirls, round and round.
31 çÝç}¢œ¢¢çÝ ™ Ðà²¢ç}¢ ç±ÐÚè¼¢çÝ ÜUï à¢± J 31 I can now see ill omens
Keshava! I see terrible ones
Ý ™ Ÿ¢ï²¢ïùÝéÐà²¢ç}¢ ãy±¢ S±…Ý}¢¢ã±ï JJ In this battle, say, what is good?
Killing own men is not good.
32 Ý ÜU¢âï ç±…²æ ÜUëc‡¢ Ý ™ Ú¢Á²æ „é¶¢çÝ ™ J 32 Krishna! Winning, I don’t wish

Pleasure of kingdom, I don’t wish
ôÜU Ý¢ï Ú¢Á²ïÝ x¢¢ïç±‹Î ôÜU |¢¢ïx¢ñ…èüç±¼ïÝ ±¢ JJ Govind! Kingdom is what use?
Pleasure and life; of what use?

33 ²ï¯¢}¢ƒïü ÜU¢Ñì çÿ¢¼æ Ý¢ï Ú¢Á²æ |¢¢ïx¢¢: „é¶¢çÝ ™ J 33 Kingdom, wishes, enjoyment
For whom, is all this meant
¼ §}¢ïù±çSƒ¼¢ ²éhï Ðí¢‡¢¢æSy²yÒ ¢ {Ý¢çÝ ™ JJ All are standing ready to fight
To lose their lives; it is not right.
34 ¥¢™¢²¢ü: çÐ¼Ú: Ðé~¢¢S¼ƒñ± ™ çÐ¼¢}¢ã¢: J 34 Grandpas, Fathers

Sons, Teachers
}¢¢¼éH¢: Eïà¢éÚ¢: Ð¢ñ~¢¢: à²¢H¢: „}Ï¢ç‹{ÝS¼ƒ¢ JJ Uncles, Grandsons
Cousins, close ones
35 »¼¢ó¢ ã‹¼éç}¢ÓÀ¢ç}¢ Í¢A¼¢ïùçÐ }¢{é„êÎÝ J 35 Even if, me, they come to kill
Any one of them, I won’t kill
¥çÐ ~¢ñH¢ïv²Ú¢Á²S² ãï¼¢ï: ôÜU Ýé }¢ãèÜUë¼ï JJ Though I get; the entire world
Wish of the land now can’t hold.
36 çÝãy² {¢¼üÚ¢Cî¢ó¢: ÜU¢ Ðíèç¼: S²¢Á…Ý¢ÎüÝ J 36 Why should we kill, please let me know
Why to kill now, please let me know
Ð¢Ð}¢ï±¢Ÿ¢²ïÎS}¢¢‹ãy±ñ¼¢Ý¢¼¼¢ç²Ý: JJ Wicked they are though, we get the sin
Janardan! See! They are our kin.
37 ¼S}¢¢ó¢¢ã¢ü ±²æ ã‹¼éæ {¢¼üÚ¢Cî¢‹„Ï¢¢‹{±¢Ýì J 37 To kill own kin

Not pleasure, sin
S±…Ýæ çã ÜUƒæ ãy±¢ „éç¶Ý: S²¢}¢ }¢¢{± JJ Let us not kill
This is my will.
38 ²lŒ²ï¼ï Ý Ðà²ç‹¼ H¢ï|¢¢ïÐã¼™ï¼„: J 38 Think won’t they
Greedy, this way
ÜUéHÿ¢²ÜUë¼æ Î¢ï¯æ ç}¢~¢Îí¢ïãï ™ Ð¢¼ÜU}¢ì JJ Clan; they will kill
Friendship nil.
39 ÜUƒæ Ý ¿¢ï²}¢S}¢¢ç|¢: Ð¢Ð¢ÎS}¢¢çó¢±<¼¼é}¢ì J 39 Why not we know now

Let us move away now
ÜUéHÿ¢²ÜUë¼æ Î¢ï¯æ ÐíÐà²çj…üÝ¢ÎüÝ JJ From this sinning way
Seeing race harming way
Janardan! This is not right way
40 ÜUéHÿ¢²ï Ðí‡¢à²ç‹¼ ÜUéH{}¢¢ü: „Ý¢¼Ý¢: J 40 If the race is lost

Righteousness, lost
{}¢ïü ÝCï ÜUéHæ ÜUëyF}¢{}¢¢üïùç|¢|¢±y²é¼ JJ When right is lost
The wrong will last.
41 ¥{}¢¢üç|¢|¢±¢yÜUëc‡¢ ÐíÎéc²ç‹¼ ÜUéHç›²: J 41 When wrongness grows

Character is the loss
›è¯é ÎéC¢„é ±¢c‡¢ïü² …¢²¼ï ±‡¢ü„VÚ: JJ When character is lost
Everything is lost.
42 „VÚ¢ï ÝÚÜU¢²ñ± ÜUéHÍ¢A¢Ý¢æ ÜUéHS² ™ J 42 When all is lost

Nothing will last
Ð¼ç‹¼ çÐ¼Ú¢ï sï¯¢æ Hé#çÐ‡Ç¢ïÎÜUçRU²¢: JJ Then it is hell
None will be well
43 Î¢ï¯ñÚï¼ñ: ÜUéHÍ¢A¢Ý¢æ ±‡¢ü„VÚÜU¢ÚÜUñ: J 43 In the state of hell

Now, let me tell
©y„¢l‹¼ï …¢ç¼{}¢¢ü: ÜUéH{}¢¢üp à¢¢E¼¢: JJ Man loses will
Virtue will be nil.
BG • I-33 to 43 III. Srimad Bhagavad Gita 29

44 ©y„ó¢ÜUéH{}¢¢ü‡¢¢æ }¢Ýéc²¢‡¢¢æ …Ý¢ÎüÝ J 44 When virtue is lost
The hell will last
ÝÚÜUïùçÝ²¼æ ±¢„¢ï |¢±¼èy²Ýéà¢éŸ¢é}¢ JJ Thus, we heard
Janardan! my Lord.
45 Oh! Janardan see!

45 ¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ ÜU¼éZ Ã²±ç„¼¢ ±²}¢ì J What great pity!
²Îí¢Á²„é¶H¢ï|¢ïÝ ã‹¼éæ S±…Ý}¢él¼¢: JJ In killing for land
Where do we stand?
46 ²çÎ }¢¢}¢Ðí¼èÜU¢Ú}¢à¢›æ à¢›Ð¢‡¢¢²: J 46 Now I leave arms

Let them do harms
{¢¼üÚ¢Cî¢ Ú‡¢ï ã‹²éS¼‹}¢ï ÿ¢ï}¢¼Úæ |¢±ï¼ì JJ me, if they kill
That is best still.

47 Having said, in battle field, so
47 »±}¢éyÒ ¢…éüÝ: „æw²ï Úƒ¢ïÐSƒ ©Ð¢ç±à¢¼ì J In chariot he dropped; low
ç±„ëÁ² „à¢Úæ ™¢Ðæ à¢¢ïÜU„æç±x¢A}¢¢Ý„: JJ Leaving bow and arrow
He grieved with sorrow.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of grief, where the grief is

due to attachment, and the resulting
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï stress and strain and, condition and
Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îïù…éüÝç±¯¢Î²¢ïx¢¢ï behaviour of man in delusion are
described.
Ý¢}¢ Ðíƒ}¢¢ïùŠ²¢²: JJ 1 JJ

Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Song Supreme (Bhagavad Gita)
Chapter 2
JJ ¥ƒ çm¼è²¢ïùŠ²¢²: 2 JJ Path of Light
„¢æw²²¢ïx¢ (Saankhya Yoga)

1 With kindness in heart
1 ¼æ ¼ƒ¢ ÜUëÐ²¢ç±C}¢Ÿ¢éÐê‡¢¢üÜUéHïÿ¢‡¢}¢ìJ And with tears which hurt
When Arjun was a mess
ç±¯èÎ‹¼ç}¢Îæ ±¢v²}¢é±¢™ }¢{é„êÎÝ: JJ Madhusudan said this.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2 Dejection is the cage
2 ÜUé¼Sy±¢ ÜUà}¢Hç}¢Îæ ç±¯}¢ï „}¢éÐçSƒ¼}¢ì J At this critical stage
From whence it came
¥Ý¢²ü…éC}¢S±x²ü}¢ÜUè<¼ÜUÚ}¢…éüÝ JJ Arjun! is it not shame?
3 This impotency; leave

3 Ü£Uñ Ï²æ }¢¢ S}¢ x¢}¢: Ð¢ƒü Ýñ¼œ±Ä²éÐÐl¼ï J Unfit now to grieve
ÿ¢éÎíæ NÎ²Î¢ñ±üË²æ y²vy±¢ïçœ¢C ÐÚ‹¼Ð JJ Weakness is unwise
“Terror of enemies”! rise.
¥…éüÝ ©±¢™ Arjuna said

4 Say Madhusudan now
4 ÜUƒæ |¢èc}¢}¢ãæ „æw²ï Îí¢ï‡¢æ ™ }¢{é„êÎÝ J On Bhishma Drona how?
The attack I can do?
§¯éç|¢: Ðíç¼²¢ïyS²¢ç}¢ Ðê…¢ãü±çÚ„êÎÝ JJ They are worshipable too.
5 x¢éMÝãy±¢ çã }¢ã¢Ýé|¢¢±¢Ýì 5 Begging is better

Than killing the elder
Ÿ¢ï²¢ï |¢¢ïQUéæ |¢ñÿ²}¢Ðèã H¢ïÜUï J If elders are dead
The food will be red.
ãy±¢ƒüÜU¢}¢¢æS¼é x¢éMçÝãñ±
|¢éTè² |¢¢ïx¢¢‹Mç{ÚÐíçÎx{¢Ýì JJ
6 Whose win is good
6 Ý ™ñ¼çmk: ÜU¼Úó¢¢ï x¢Úè²¢ï- Is not understood
²m¢ …²ï}¢ ²çÎ ±¢ Ý¢ï …²ï²é: J For whom live; we
They stand there, see.
²¢Ýï± ãy±¢ Ý ç……èç±¯¢}¢-
S¼ïù±çSƒ¼¢: Ðí}¢é¶ï {¢¼üÚ¢Cî¢: JJ
7 ÜU¢Ðü‡²Î¢ï¯¢ïÐã¼S±|¢¢±: 7 It is not clear, what should I do
What is right, too, I don’t know
ÐëÓÀ¢ç}¢ y±¢æ {}¢ü„}}¢êÉ™ï¼¢: J Please show the path, I come to you
Tell me master! which way to go.
²ÓÀïî²: S²¢çó¢çp¼æ Ï¢íêçã ¼‹}¢ï
çà¢c²S¼ïùãæ à¢¢ç{ }¢¢æ y±¢æ ÐíÐó¢}¢ì JJ
8 Ý çã ÐíÐà²¢ç}¢ }¢}¢¢ÐÝél¢- 8 For this sense blinding grief
Krishna! there is no relief
lÓÀ¢ïÜU}¢éÓÀ¢ï¯‡¢ç}¢ç‹Îí²¢‡¢¢}¢ì J Even if I get world kingdom
Even if I get heaven chief-dom.
¥±¢Œ² |¢ê}¢¢±„ÐÕ¢}¢ëhæ-
Ú¢Á²æ „éÚ¢‡¢¢}¢çÐ ™¢ç{Ðy²}¢ì JJ
BG • II-1 to 8 III. Srimad Bhagavad Gita 31

9 Having said so to Lord of sense
9 »±}¢évy±¢ Nç¯ÜUïà¢æ x¢éÇ¢ÜUïà¢: ÐÚ‹¼Ð: J Winner of dark, who was tense
Said: “Oh Govind! I won’t fight”
Ý ²¢ïyS² §ç¼ x¢¢ïç±‹Î}¢évy±¢ ¼êc‡¢è Ï¢|¢ê± ã JJ ‘Terror of enemies’, then kept quiet.
10 ¼}¢é±¢™ N¯èÜUïà¢: Ðíã„çó¢± |¢¢Ú¼ J 10 With smiling face hence

Bharata! Said Lord of sense
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï ç±¯èÎ‹¼ç}¢Îæ ±™: JJ To grieving one, following lines
In the middle of battle lines.
Ÿ¢è|¢x¢±¢Ýé±¢™ The Lord said

11 You grieve for which none should grieve
11 ¥à¢¢ïÓ²¢Ý‹±à¢¢ï™Sy±æ Ðí¿¢¢±¢Î¢æp |¢¢¯„ï J On the top of that logic you give
For those who left and didn’t leave
x¢¼¢„êÝx¢¼¢„êæp Ý¢Ýéà¢¢ï™ç‹¼ Ðç‡Ç¼¢: JJ See my friend! wise never grieve.
12 Ýy±ï±¢ãæ …¢¼é Ý¢„æ Ý y±æ Ýï}¢ï …Ý¢ç{Ð¢: J 12 Neither you, nor me

Nor these princes, see
Ý ™ñ± Ý|¢ç±c²¢}¢: „±ïü ±²}¢¼: ÐÚ}¢ì JJ Were non-existent ever
Will, in future, be never.
12a Arjuna! you and also me
And all these princes, see!
Always existed in the past, you know
Will always exist in future, so !
13 ÎïçãÝ¢ïùçS}¢‹²ƒ¢ Îïãï ÜU¢ñ}¢¢Úæ ²¢ñ±Ýæ …Ú¢ J 13 A person, in his body experiences

Childhood, youth, adulthood, old age in stages
¼ƒ¢ Îïã¢‹¼ÚÐíç#{èüÚS¼~¢ Ý }¢ésç¼ JJ He will get next stage in same way
Knowing this, delusion gives a way.
14 }¢¢~¢¢SÐà¢¢üS¼é ÜU¢ñ‹¼ï² à¢è¼¢ïc‡¢„é¶Î:¶Î¢: J 14 Heat and cold, pleasure and pain

Contact the senses again and again
¥¢x¢}¢¢Ð¢ç²Ý¢ïùçÝy²¢S¼¢æçS¼ç¼ÿ¢S± |¢¢Ú¼ JJ Impermanent, they come and go
Bear them Bharata! Considering them so.
15 ²æ çã Ý Ã²ƒ²‹y²ï¼ï ÐéL¯æ ÐéL¯¯ü|¢ J 15 Who is not affected by those two

Oh best of men! Know now you
„}¢Îé:¶„é¶æ {èÚæ „¢ïù}¢ë¼y±¢² ÜUËÐ¼ï JJ That person is immortal, sure
Pleasure pain same for him the pure.
16 Ý¢„¼¢ï ç±l¼ï |¢¢±¢ï Ý¢|¢¢±¢ï ç±l¼ï „¼: J 16 The unreal exists not
Real, to exist, ceases not
©|¢²¢ïÚçÐ ÎëC¢ïù‹¼S¼Sy±Ý²¢ïS¼œ±Îçø¢üç|¢: JJ Sees these both, seer of truth
He knows well ultimate truth.
17 ¥ç±Ý¢çà¢ ¼é ¼çmçh ²ïÝ „±üç}¢Îæ ¼¼}¢ì J 17 Indestructible is that one you know
By which is pervaded all these, know
ç±Ý¢à¢}¢Ã²²S²¢S² Ý ÜUçpyÜU¼éü}¢ãüç¼ JJ Destruction of that, can do none
That is eternal, immortal one.
18 This body, of it, that unending one

18 ¥‹¼±‹¼ §}¢ï Îïã¢ çÝy²S²¢ïQU¢: à¢ÚèçÚ‡¢: J Unconcerned and eternal one
¥Ý¢çà¢Ý¢ïùÐí}¢ï²S² ¼S}¢¢léŠ²S± |¢¢Ú¼ JJ Said to be of definite end
So Bharata! Fight! Do not bend.
32 Sri Samagra Bhagavad Gita BG • II-9 to 18

19 ² »Ýæ ±ïçœ¢ ã‹¼¢Úæ ²pñÝæ }¢‹²¼ï ã¼}¢ì J 19 If any one thinks it can slay
If any other thinks, it can be slayed
©|¢¢ñ ¼¢ñ Ý ç±…¢Ýè¼¢ï Ý¢²æ ãç‹¼ Ý ã‹²¼ï JJ Both of them know not, listen I say
It does not slay, it is not slayed!
20 Ý …¢²¼ï ç}¢í²¼ï ±¢ ÜUÎ¢ç™- 20 It is never born, it never dies

It never comes, it never goes
ó¢¢²æ |¢êy±¢ |¢ç±¼¢ ±¢ Ý |¢ê²: J Unborn, eternal, ancient untouched
If body is killed, it is not killed.
¥…¢ï çÝy²: à¢¢E¼¢ïù²æ ÐéÚ¢‡¢¢ï-
Ý ã‹²¼ï ã‹²}¢¢Ýï à¢ÚèÚï JJ
21 ±ïÎ¢ç±Ý¢çà¢Ýæ çÝy²æ ² »Ý}¢…}¢Ã²²}¢ì J 21 It is undestructible eternal one
It is unreducible and unborn one
ÜUƒæ „ ÐéL¯: Ð¢ƒü ÜUæ Í¢¢¼²ç¼ ãç‹¼ ÜU}¢ì JJ How can he kill, who knows this well
And cause others to kill, Partha! Tell.
22 ±¢„¢æç„ …è‡¢¢üçÝ ²ƒ¢ ç±ã¢² 22 Like a man leaving clothes, that are torn,
Put on clothes, other new ones
Ý±¢çÝ x¢ëØ¢ç¼ ÝÚ¢ïùÐÚ¢ç‡¢ J Indweller leaving bodies, worn
Enters into bodies, other new ones.
¼ƒ¢ à¢ÚèÚ¢ç‡¢ ç±ã¢² …è‡¢¢ü-
‹²‹²¢çÝ „æ²¢ç¼ Ý±¢çÝ Îïãè JJ
23 ÝñÝæ çÀ‹Îç‹¼ à¢›¢ç‡¢ ÝñÝæ Îãç¼ Ð¢±ÜU: J 23 Arms pierce it not

Fire burns it not
Ý ™ñÝæ Ü£U Î²‹y²¢Ð¢ï Ý à¢¢ï¯²ç¼ }¢¢L¼: JJ Water wets it not
Wind dries it not.
24 ¥ÓÀïl¢ïù²}¢Î¢s¢ïù²}¢Ü£Uï l¢ïùà¢¢ïc² »± ™ J 24 Unpierceable and unburnable

Unwettable and undriable
çÝy²: „±üx¢¼: Sƒ¢‡¢éÚ™H¢ïù²æ „Ý¢¼Ý: JJ All pervading eternal stable
Ancient and immovable.
25 ¥Ã²QU¢ïù²}¢ç™‹y²¢ïù²}¢ç±ÜU¢²ïüù²}¢éÓ²¼ï J 25 Unmanifested unthinkable

It said to be, immutable
¼S}¢¢Îï±æ ç±çÎy±ñÝæ Ý¢Ýéà¢¢ïç™¼é}¢ãüç„ JJ Knowing it as such, I say
Unfit to grieve in this way.
26 ¥ƒ ™ñÝæ çÝy²…¢¼æ çÝy²æ ±¢ }¢‹²„ï }¢ë¼}¢ì J 26 If you think it takes birth

If you think it meets death
¼ƒ¢çÐ y±æ }¢ã¢Ï¢¢ã¢ï ÝñÝæ à¢¢ïç™¼é}¢ãüç„ JJ Even then, here, let me say
27 …¢¼S² çã {íé±¢ï }¢ëy²é{íéü±æ …‹}¢ }¢ë¼S² ™ J 27 For that is born, certain is death
For that is dead, certain is birth
¼S}¢¢ÎÐçÚã¢²ïüùƒïü Ý y±æ à¢¢ïç™¼é}¢ãüç„ JJ Then for this inevitable, let me say
28 ¥Ã²QU¢ÎèçÝ |¢ê¼¢çÝ Ã²QU}¢Š²¢çÝ |¢¢Ú¼ J 28 At the beginning none were there

Only in the middle exist all
¥Ã²QUçÝ{Ý¢‹²ï± ¼~¢ ÜU¢ ÐçÚÎï±Ý¢ JJ At the end none will be there
Then why this grief at all?

29 ¥¢p²ü±yÐà²ç¼ ÜUçpÎïÝ- 29 Sees it as wonderful, one
Says it as wonderful, one
}¢¢p²ü±mÎç¼ ¼ƒñ± ™¢‹²: J Hears it as wonderful, one
Understands it fully, none.
¥¢p²ü±Ó™ñÝ}¢‹²: à¢ë‡¢¢ïç¼
Ÿ¢éy±¢Œ²ïÝæ ±ïÎ Ý ™ñ± ÜUçp¼ì JJ
30 In dweller, eternal, and stable
30 Îïãè çÝy²}¢±Š²¢ïù²æ Îïãï „±üS² |¢¢Ú¼ J Shines Bharata! In bodies all
¼S}¢¢y„±¢üç‡¢ |¢ê¼¢çÝ Ý y±æ à¢ïç™¼é}¢ãüç„ JJ Then about all beings, let me say
31 Even if you consider, duty, your own

31 S±{}¢ü}¢çÐ ™¢±ïÿ² Ý ç±ÜUç}Ð¼é}¢ãüç„ J It’s unfit to grieve, let it be known
{}²¢üçh ²éh¢ÓÀïî²¢ïù‹²yÿ¢ç~¢²S² Ý ç±l¼ï J Better than a righteous war, well fought one
What is there for a warrior, Kunti’s son!
32 ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ S±x¢üm¢Ú}¢Ð¢±ë¼}¢ì J 32 War like this, an unsought one

Is heaven’s door, unclosed one
„éç¶Ý: ÿ¢ç~¢²¢: Ð¢ƒü H|¢‹¼ï ²éh}¢èÎëà¢}¢ì JJ Partha! Comes, war, like this one
For warrior who is deserving one.
33 ¥ƒ ™ïœ±ç}¢}¢æ {}²Z „Xí¢}¢æ Ý ÜUçÚc²ç„ J 33 If you don’t fight now this war,
Partha! See! This righteous war
¼¼: S±{}¢Z ÜUè=¼ ™ çãy±¢ Ð¢Ð}¢±¢ŒS²ç„ JJ The dutifulness and your fame
Both will cease; so your name.
34 ¥ÜUè=¼ ™¢çÐ |¢ê¼¢çÝ ÜUƒç²c²ç‹¼ ¼ïùÃ²²¢}¢ì J 34 Future people will surely tell
Infamously how you fell
„}|¢¢ç±¼S² ™¢ÜUè<¼}¢üÚ‡¢¢Îç¼çÚÓ²¼ï JJ For a gentleman, let me tell
That’s more than death also hell.
35 |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï y±¢æ }¢ã¢Úƒ¢: J 35 These warriors your close friends

Will think, they, your near ones
²ï¯¢æ ™ y±æ Ï¢ãé}¢¼¢ï |¢êy±¢ ²¢S²ç„ H¢Í¢±}¢ì JJ That in the war you gave way
Partha! Fearing you went away.
36 ¥±¢Ó²±¢Î¢æp Ï¢ãê‹±çÎc²ç‹¼ ¼±¢çã¼¢: J 36 Those warriors your own foes

Will abuse you, in harsh words
çÝ‹Î‹¼S¼± „¢}¢‰²Z ¼¼¢ï Îé:¶¼Úæ Ýé çÜU}¢ì JJ Will accuse that, you fled away
What is the worst? Partha! Say!
37 ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z ç…y±¢ ±¢ |¢¢ïÿ²„ï }¢ãè}¢ì J 37 If you are killed, heaven you gain
If you now win, earth you gain
¼S}¢¢Îéçœ¢D ÜU¢ñ‹¼ï² ²éh¢² ÜUë¼çÝp²: JJ Come on! Get up! You Kunti’s son
Determined to fight war this one.
38 „é¶Îé:¶ï „}¢ï ÜUëy±¢ H¢|¢¢H¢|¢¢ñ …²¢…²¢ñ J 38 Consider same pleasure and pain
Victory, defeat and loss and gain
¼¼¢ï ²éh¢² ²éÁ²S± Ýñ±æ Ð¢Ð}¢±¢ŒS²ç„ JJ Then fight well war now you
Sins won’t come, duty you do.
39 »¯¢ ¼ïùç|¢çã¼¢ „¢æw²ï Ï¢éçh²¢üïx¢ï çy±}¢¢æ à¢ë‡¢é J 39 Self knowledge, to you, was told; first
Intellect path, you, listen now next
Ï¢éhK¢ ²éQU¢ï ²²¢ Ð¢ƒü ÜU}¢üÏ¢‹{æ Ðíã¢S²ç„ JJ Intellect path, if any one takes
Bonds of the deeds, he then breaks.

40 Ýïã¢ç|¢RU}¢Ý¢à¢¢ïùçS¼ Ðíy²±¢²¢ï Ý ç±l¼ï J 40 No loss in, start of this path
Ill effects none; in this path
S±ËÐ}¢Œ²S² {}¢üS² ~¢¢²¼ï }¢ã¼¢ï |¢²¢¼ì JJ Even if little, is practiced this
Fear is lost, there is no miss.
41 Intellect of the endeavouring one

41 Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçhÚïÜUïã ÜUéLÝ‹ÎÝ J Single and firm, Oh Kunti’s son
Ï¢ãéà¢¢¶¢ sÝ‹¼¢p Ï¢éh²¢ïùÃ²±„¢ç²Ý¢}¢ì JJ Intellect of the wavering one
Runs many ways, end is none
42 In many flowering glittering words

42 ²¢ç}¢}¢¢æ ÐéçcÐ¼¢æ ±¢™æ Ðí±Î‹y²ç±Ðçp¼: J Speak and talk the ignorant ones
±ïÎ±¢ÎÚ¼¢: Ð¢ƒü Ý¢‹²ÎS¼èç¼ ±¢çÎÝ: JJ They always quote the vedic words
Saying “what more than this exists?”
43 Full of desires, for heavy then wish

43 ÜU¢}¢¢y}¢¢Ý: S±x¢üÐÚ¢ …‹}¢ÜU}¢üÈUHÐíÎ¢}¢ì J Work whole life to fulfil that wish
çRU²¢ç±à¢ï¯Ï¢ãéH¢æ |¢¢ïx¢ñE²üx¢ô¼ Ðíç¼ JJ Activities many, the different ones
For pleasure, wealth, do desiring ones.
44 |¢¢ïx¢ñE²üÐí„QU¢Ý¢æ ¼²¢ÐN¼™ï¼„¢}¢ì J 44 In pleasure and wealth who are fixed

Their minds are stolen, thinking mixed
Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçh: „}¢¢{¢ñ Ý ç±{è²¼ï JJ When intellect is busy, and it moves
Peace is lost and the unrest grows.
45 ~¢ñx¢é‡²ç±¯²¢ ±ïÎ¢ çÝ›ñx¢é‡²¢ï |¢±¢…éüÝ J 45 Scriptures cover; characters three

Leave these three; you Arjun see
çÝmü‹m¢ï çÝy²„œ±Sƒ¢ï çÝ²¢üïx¢ÿ¢ï}¢ ¥¢y}¢¢±¢Ýì JJ Duality leave and ever gentle be
Concerning not, be in self bliss thee.
46 ²¢±¢Ýƒü ©ÎÐ¢Ýï „±ü¼: „}ŒHé¼¢ïÎÜUï J 46 When clear waters, in the river, flow well
What use is the water in the well?
¼¢±¢‹„±ïü¯é ±ïÎï¯é Ï¢í¢r¢‡¢S² ç±…¢Ý¼: JJ Vedas, scriptures are like that
For knower of ultimate, who knows ‘THAT’.
47 ÜU}¢ü‡²ï±¢ç{ÜU¢ÚS¼ï }¢¢ ÈUHï¯é ÜUÎ¢™Ý J 47 Only for action you have the right
Fruits of actions; not your right
}¢¢ ÜU}¢üÈUHãï¼é|¢êü}¢¢ü ¼ï „X¢ïùSy±ÜU}¢üç‡¢ JJ Cause for fruit you become not
In inaction, you get interested not.
48 ²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ „Xæ y²vy±¢ {ÝT² J 48 Do your work, dutiful be

Winner of wealth, attached not be
ç„hKç„hK¢ï: „}¢¢ï |¢êy±¢ „}¢y±æ ²¢ïx¢ ©Ó²¼ï JJ Success or not, same you be
Evenness is the right way, see!
49 ÎêÚï‡¢ s±Úæ ÜU}¢ü Ï¢éçh²¢ïx¢¢hÝT² J 49 Work for gain, is different I say

Winner of wealth! From intellect way
Ï¢éh¢ñ à¢Ú‡¢}¢ç‹±ÓÀ ÜUëÐ‡¢¢: ÈUHãï¼±: JJ You take then, intellect route
Wretched are they, who seek fruit.
50 Ï¢éçh²éQU¢ï …ã¢¼èã ©|¢ï „éÜëU¼ÎécÜëU¼ï J 50 Aligned in intellect a person leaves

In this life the good bad deeds
¼S}¢¢l¢ïx¢¢² ²éÁ²S± ²¢ïx¢: ÜU}¢ü„é ÜU¢ñà¢H}¢ì JJ Then align thyself in intellect way
Skill in works is the perfect way.
51 ÜU}¢ü…æ Ï¢éçh²éQU¢ çã ÈUHæ y²vy±¢ }¢Ýèç¯‡¢: J 51 Leaving way of the work born fruits
Intellect path; take wise ones
…‹}¢Ï¢‹{ç±çÝ}¢éüQU¢: ÐÎæ x¢ÓÀ‹y²Ý¢}¢²}¢ì JJ Get free from; the bonds of life
Reach pure state, cross the strife.

52 ²Î¢ ¼ï }¢¢ïãÜUçHHæ Ï¢éçhÃ²üç¼¼çÚc²ç¼ J 52 When you cross this disturbed state
When you go through intellect gate
¼Î¢ x¢‹¼¢ç„ çÝ±ïüÎæ Ÿ¢ï¼Ã²S² Ÿ¢é¼S² ™ JJ Then you reach the neutral state
For what is heard, to be heard, mate!
53 Ÿ¢éç¼ç±Ðíç¼Ðó¢¢ ¼ï ²Î¢ Sƒ¢S²ç¼ çÝpH¢ J 53 When your intellect, wavering one

Becomes stable and firm, Kunti’s son
„}¢¢{¢±™H¢ Ï¢éçhS¼Î¢ ²¢ïx¢}¢±¢ŒS²ç„ JJ You will become even, get peacefulness
Aligned in path shall attain grieflessness.

54 The stable and able, how he lives?
54 çSƒ¼Ðí¿¢S² ÜU¢ |¢¢¯¢ „}¢¢ç{SƒS² ÜUïà¢± J Lord! Evennessful, how he stays?
çSƒ¼{è: ôÜU Ðí|¢¢¯ï¼ çÜU}¢¢„è¼ ±í…ï¼ çÜU}¢ì JJ Steady and wise, how he speaks?
How he sits and how he moves?
55 Destroys one desires when
55 Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢‹„±¢ü‹Ð¢ƒü }¢Ý¢ïx¢¼¢Ýì J Partha! Those in mind’s den
¥¢y}¢¢‹²ï±¢y}¢¢Ý¢ ¼éC: çSƒ¼Ðí¿¢S¼Î¢ïÓ²¼ï JJ Contented, one, becomes when
Stable and able he is called then.
56 Î:¶ïc±Ýéçmx¢A}¢Ý¢: „é¶ï¯é ç±x¢¼SÐëã: J 56 Shakes not in griefness when
Concerned not in happiness when
±è¼Ú¢x¢|¢²RU¢ï{: çSƒ¼{è}¢éüçÝLÓ²¼ï JJ Leaves fear, anger, attachment when,
57 ²: „±ü~¢¢Ýç|¢FïãS¼œ¢yÐí¢Œ² à¢é|¢¢à¢é|¢}¢ì J 57 Not attached to any thing when
Ý¢ç|¢Ý‹Îç¼ Ý mïçC ¼S² Ðí¿¢¢ Ðíç¼çC¼¢ JJ In good, not good calm one is when
Neither he sinks, nor jumps when
58 ²Î¢ „æãÚ¼ï ™¢²æ ÜUê}¢¢üïùX¢Ýè± „±üà¢: J 58 How it withdraws from the outside world
Turtle the organs, to its inside world
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²S¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Like that withdraws, from objects when
Senses into self; stable and able he is; then.
59 ç±¯²¢ ç±çÝ±¼ü‹¼ï çÝÚ¢ã¢ÚS² ÎïçãÝ: J 59 Effects of objects will cease then,
Owner of body is unattached then
Ú„±…Z Ú„¢ïùŒ²S² ÐÚæ Îëß¢ çÝ±¼ü¼ï JJ Interest in objects become nil then
One sees the truth, ultimate when.
60 ²¼¼¢ï sçÐ ÜU¢ñ‹¼ï² ÐéL¯S² ç±Ðçp¼: J 60 Senses are dangerous, that you know
Carry away the minds they do so
§ç‹Îí²¢ç‡¢ Ðí}¢¢ƒèçÝ ãÚç‹¼ Ðí„|¢æ }¢Ý: JJ Attach all men they, know Kunti’s son!
Leave they none, even knowing one!
61 ¼¢çÝ „±¢üç‡¢ „æ²}² ²éQU ¥¢„è¼ }¢yÐÚ: J 61 Regulates one, senses; frightful when
Concentrating on ‘me’, one sits when
±à¢ï çã ²S²ïç‹Îí²¢ç‡¢ ¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Sense organs in his control when
That person’s ability is stable then.
62 Š²¢²¼¢ï ç±¯²¢‹Ðéæ„: „XS¼ï¯éÐ…¢²¼ï J 62 Man thinks about objects when

Attachment sprouts there and then
„X¢y„T¢²¼ï ÜU¢}¢: ÜU¢}¢¢yRU¢ï{¢ïùç|¢…¢²¼ï JJ From attachment rises desire then
Anger from desire grows well then.

63 RU¢ï{¢j±ç¼ „}}¢¢ïã: „}}¢¢ïã¢yS}¢ëç¼ç±|¢í}¢: J 63 Delusion is born from anger then
From delusion is memory-loss then
S}¢ëç¼|¢íæà¢¢ÎìÏ¢éçhÝ¢à¢¢ï Ï¢éçhÝ¢à¢¢yÐí‡¢à²ç¼ JJ From memory loss, nil intellect then
Man falls down, loses intellect when.
64 Like and dislike, one leaves when

64 Ú¢x¢mï¯ç±}¢éQUñS¼é ç±¯²¢çÝç‹Îí²ñpÚÝì J Sense are diverted from objects when
¥¢y}¢±à²ñ<±{ñ²¢y}¢¢ Ðí„¢Î}¢ç{x¢ÓÀç¼ JJ In control of self they are there when
Peace and calmness gains one then.
65 Ðí„¢Îï „±üÎé:¶¢Ý¢æ ã¢çÝÚS²¢ïÐ…¢²¼ï J 65 All grief vanishes and peace comes when
Harm is nil and stability then
Ðí„ó¢™ï¼„¢ï s¢à¢é Ï¢éçh: Ð²ü±ç¼D¼ï JJ Intellect becomes stable thus when
Tranquillity is gained, no doubt, then.
66 Ý¢çS¼ Ï¢éçhÚ²éQUS² Ý ™¢²éQUS² |¢¢±Ý¢ J 66 Intellect nil, harmony absent when

Intention lost, nil intellect when
Ý ™¢|¢¢±²¼: à¢¢ç‹¼Úà¢¢‹¼S² ÜUé¼: „é¶}¢ì JJ Peace goes, intention is lost when
Where is happiness for peaceless then?
67 §ç‹Îí²¢‡¢¢æ çã ™Ú¼¢æ ²‹}¢Ý¢ïùÝéç±{è²¼ï J 67 As per senses mind moves when

In influence of senses it stays when
¼ÎS² ãÚç¼ Ðí¿¢¢æ ±¢²éÝ¢ü±ç}¢±¢}|¢ç„ JJ One’s intellect is stolen away then
Like wind, screen, boat, boat man then.
68 ¼S}¢¢lS² }¢ã¢Ï¢¢ã¢ï çÝx¢ëãè¼¢çÝ „±üà¢: J 68 Mighty armed! Listen you then

Regulates well his mind one when
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²S¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Senses, from desires controls when
His ability is stable, it’s sure then.
69 ²¢ çÝà¢¢ „±ü|¢ê¼¢Ý¢æ ¼S²¢æ …¢x¢<¼ „æ²}¢è J 69 What is darkness for living beings all
That sees, controller, knower of all
²S²¢æ …¢x¢íç¼ |¢ê¼¢çÝ „¢ çÝà¢¢ Ðà²¼¢ï }¢éÝï: JJ In which is wakeful, living beings all
Sees as darkness, thinker, knower of all.
70 ¥¢Ðê²ü}¢¢‡¢}¢™HÐíç¼Dæ 70 In waterful ocean, stable unmoving one

How the rivers join, each, every one
„}¢éÎí}¢¢Ð: Ðíç±à¢ç‹¼ ²m¼ì J All desires join, merge, in peaceful one.
¼myÜU¢}¢¢ ²æ Ðíç±à¢ç‹¼ „±ïü Desireless, full stable unmoving one.
„ à¢¢ç‹¼}¢¢ŒÝ¢ïç¼ Ý ÜU¢}¢ÜU¢}¢è JJ
71 ç±ã¢² ÜU¢}¢¢‹²: „±ü‹Ðé}¢¢æpÚç¼ çÝ:SÐëã: J 71 All desires leaves, one, when
As unconcerned moves, one when
çÝ}¢ü}¢¢ï çÝÚãV¢Ú: „ à¢¢ç‹¼}¢ç{x¢ÓÀç¼ JJ “Mine” and “I” removes, one, when
ultimate peace one gets then.
72 »¯¢ Ï¢ír¢è çSƒç¼: Ð¢ƒü ÝñÝ¢æ Ðí¢Œ² ç±}¢ésç¼ J 72 Partha! All this is ultimate state
In that state no delusion, hate
çSƒy±¢S²¢}¢‹¼ÜU¢HïùçÐ Ï¢ír¢çÝ±¢ü‡¢}¢ëÓÀç¼ JJ At the end time if, there stay men
Ultimate exit they get then.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of Light, where the

Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï knowledge of self which is the light of
life and stability of body, mind and
„¢Ñìw²²¢ïx¢¢ï Ý¢}¢ çm¼è²¢ïùŠ²¢²: JJ 2 JJ intellect of the man, generation of
interest to know and the aspects of the
Stable and Able are described.

Chapter 3
JJ ¥ƒ ~¢ë¼è²¢ïùŠ²¢²: 3 JJ Path of Work
ÜU}¢ü²¢ïx¢ (Karma Yoga)

1 If you consider, oh! Janardan
1 Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï }¢¼¢ Ï¢éçh…üÝ¢ÎüÝ J Intellect is superior to action
Then why do you assign this action
¼çyÜUæ ÜU}¢üç‡¢ Í¢¢ïÚï }¢¢æ çÝ²¢ï…²ç„ ÜUïà¢± JJ To me, Keshava! War, terrible one.
2 By your different changing lines,

2 Ã²¢ç}¢Ÿ¢ï‡¢ï± ±¢v²ïÝ Ï¢éôh }¢¢ïã²„è± }¢ï J Intellect wavers, thinking shakes,
¼ÎïÜUæ ±Î çÝçpy² ²ïÝ Ÿ¢ï²¢ïùã}¢¢Œ¢Aé²¢}¢ì JJ Tell me one way, leave the rest
Show me that which is the best.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 3 For this world, in ancient times
3 H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ ÐéÚ¢ Ðí¢ïQU¢ }¢²¢ÝÍ¢ J By me shown were, paths, two kinds
For seekers of self, the knowledge path
¿¢¢Ý²¢ïx¢ïÝ „¢æw²¢Ý¢æ ÜU}¢ü²¢ïx¢ïÝ ²¢ïçx¢Ý¢}¢ì JJ For endeavouring ones, the action path.
4 If one does not start the works

4 Ý ÜU}¢ü‡¢¢}¢Ý¢Ú}|¢¢ó¢ñcÜU}²Z ÐéL¯¢ïùÔ¢Aé¼ï J Will not attain the deedlessness
Ý ™ „‹‹²„Ý¢Îï± ç„ôh „}¢ç{x¢ÓÀç¼ JJ Just by renouncing works, action
Peace gets none and realises none.
5 Even for a moment can stay none

5 Ý çã ÜUçpyÿ¢‡¢}¢çÐ …¢¼é ç¼Dy²}¢üÜUë¼ì J Without action, now let me warn
ÜU¢²ü¼ï s±à¢: ÜU}¢ü „±ü: ÐíÜUëç¼…ñx¢éü‡¢ñ: JJ Driven by character does all one
From the nature, character is born.
6 One who controls work organs

6 ÜU}¢ïüç‹Îí²¢ç‡¢ „æ²}² ² ¥¢S¼ï }¢Ý„¢ S}¢ÚÝì J But in his mind keeps desires
§ç‹Îí²¢ƒ¢üç‹±}¢êÉ¢y}¢¢ ç}¢‰²¢™¢Ú: „ ©Ó²¼ï JJ He is of pleasures, wanting man
Called as fake one, is that man.
7 One who controls work organs

7 ²çSy±ç‹Îí²¢ç‡¢ }¢Ý„¢ çÝ²}²¢Ú|¢¼ïù…éüÝ J And in his mind leaves desires
ÜU}¢ïüç‹Îí²ñ: ÜU}¢ü²¢ïx¢}¢„QU: „ ç±çà¢c²¼ï JJ He is of pleasures, not wanting man
Called as a yogi, is that man.
8 Assigned work you must do

8 çÝ²¼æ ÜUéL ÜU}¢ü y±æ ÜU}¢ü Á²¢²¢ï sÜU}¢ü‡¢: J Stop inaction, better to do
à¢ÚèÚ²¢~¢¢çÐ ™ ¼ï Ý Ðíç„hKïÎÜU}¢ü‡¢: JJ For journey of body work is a must
For that journey, work is first.
9 Actions always bind this world

9 ²¿¢¢ƒ¢üyÜU}¢ü‡¢¢ïù‹²~¢ H¢ïÜU¢ïù²æ ÜU}¢üÏ¢‹{Ý: J Actions of sacrifice do not bind
¼ÎƒZ ÜU}¢ü ÜU¢ñ‹¼ï² }¢éQU„X: „}¢¢™Ú JJ Actions of sacrifice you do then
Without attachment Kunti’s son.
10 Creating together sacrifice, men

10 „ã²¿¢¢: Ðí…¢: „ëß¢ ÐéÚ¢ï±¢™ Ðí…¢Ðç¼: J Said this then, the lord of men
¥ÝïÝ Ðí„ç±c²Š±}¢ï¯ ±¢ïùçSy±CÜU¢}¢{éÜUì JJ Through this you all progress well
Your wishes, this may fulfil well.
38 Sri Samagra Bhagavad Gita BG • III-1 to 10

11 Îï±¢‹|¢¢±²¼¢ÝïÝ ¼ï Îï±¢ |¢¢±²‹¼é ±: J 11 Let the divine wish you well
Let you wish the divine well
ÐÚSÐÚæ |¢¢±²‹¼: Ÿ¢ï²: ÐÚ}¢±¢ŒS²ƒ JJ Mutually wish, you, each other well
Reap then best and you live well.
12 §C¢‹|¢¢ïx¢¢ç‹ã ±¢ï Îï±¢ Î¢S²‹¼ï ²¿¢|¢¢ç±¼¢: J 12 Satisfied by your sacrifice, works

Let the divine grant, what you wish
¼ñÎüœ¢¢ÝÐíÎ¢²ñ|²¢ï ²¢ï |¢é×ï S¼ïÝ »± „: JJ With them one must share the fruits
Otherwise he is, thief of the fruits.
13 ²¿¢çà¢C¢çà¢Ý: „‹¼¢ï }¢éÓ²‹¼ï „±üçÜUçËÏ¢¯ñ: J 13 One who shares the fruits of works
Gets released from all his sins
|¢éT¼ï ¼ï y±Í¢æ Ð¢Ð¢ ²ï Ð™‹y²¢y}¢ÜU¢Ú‡¢¢¼ì JJ One who enjoys the fruits alone
Sinful he is, let it be known.
14 Because of food beings are there

14 ¥ó¢¢j±ç‹¼ |¢ê¼¢çÝ Ð…ü‹²¢Îó¢„}|¢±: J Because of rain, food is there
²¿¢¢j±ç¼ Ð…ü‹²¢ï ²¿¢: ÜU}¢ü„}¢éj±: JJ Because of sacrifice rain is there
Sacrifice occurs when work is there.
15 Know, work is from the ultimate force

15 ÜU}¢ü Ï¢ír¢¢ïj±æ ç±çh Ï¢ír¢¢ÿ¢Ú„}¢éj±}¢ì J That ultimate is the unending source
¼S}¢¢y„±üx¢¼æ Ï¢ír¢ çÝy²æ ²¿¢ï Ðíç¼çD¼}¢ì JJ Therefore all is from that ultimate
Established always in sacrifice gate.
16 This cycle; one, who follows not,

16 »±æ Ðí±<¼¼æ ™RUæ Ý¢Ýé±¼ü²¼èã ²: J Work as sacrifice considers not
¥Í¢¢²éçÚç‹Îí²¢Ú¢}¢¢ï }¢¢ïÍ¢æ Ð¢ƒü „ …è±ç¼ JJ Controlled by senses who enjoys lot
Partha! He wastes his life; all whole lot.
17 ²Sy±¢y}¢Úç¼Úï± S²¢Î¢y}¢¼ë#p }¢¢Ý±: J 17 One who is happy, with himself

Satisfied always within the self
¥¢y}¢‹²ï± ™ „‹¼éCS¼S² ÜU¢²Z Ý ç±l¼ï JJ Contended who is in his self
His works are done, frees himself.
18 Ýñ± ¼S² ÜUë¼ïÝ¢ƒ¢ïü Ý¢ÜUë¼ïÝïã ÜUpÝ J 18 Nothing to gain or nothing to do

Nothing to lose, if he does not do
Ý ™¢S² „±ü|¢ê¼ï¯é ÜUçpÎƒüÃ²Ð¢Ÿ¢²: JJ Nothing to seek and depends on none
Nothing to care, always free that one.
19 Then, always being desireless

19 ¼S}¢¢Î„QU: „¼¼æ ÜU¢²Z ÜU}¢ü „}¢¢™Ú J You do well all your works
¥„QU¢ï s¢™Ú‹ÜU}¢ü ÐÚ}¢¢Œ¢A¢ïç¼ ÐêL¯: JJ Who does well and desires not
He, achieves best and loses not.
20 ÜU}¢ü‡¢ñ± çã „æç„çh}¢¢çSƒ¼¢ …ÝÜU¢Î²: J 20 Realisation through work only

Achieved Janaka and others, see!
H¢ïÜU„Xíã}¢ï±¢çÐ „}Ðà²‹ÜU¼éü}¢ãüç„ JJ Even seeing the good of men,
Fit to work well! So do then.
21 ²lÎ¢™Úç¼ Ÿ¢ïDS¼œ¢Îï±ï¼Ú¢ï …Ý: J 21 How behaves the best of men

So behave the rest of men
„ ²yÐí}¢¢‡¢æ ÜUéL¼ï H¢ïÜUS¼ÎÝé±¼ü¼ï JJ His example, they will show
Saying, “He did so! We do so!”
22 Ý }¢ï Ð¢ƒ¢üçS¼ ÜU¼üÃ²æ ç~¢¯é H¢ïÜUï¯é çÜU@Ý J 22 Partha for me in three worlds,
There are none, pending works
Ý¢Ý±¢#}¢±¢#Ã²æ ±¼ü »± ™ ÜU}¢üç‡¢ JJ None to attain and none do
Still my works, I always do.
BG • III-11 to 22 III. Srimad Bhagavad Gita 39

23 ²çÎ sãæ Ý ±¼ïü²æ …¢¼é ÜU}¢ü‡²¼ç‹Îí¼: J 23 If I do not do that way
If I neglect, let me say
}¢}¢ ±y}¢¢üÝé±¼ü‹¼ï }¢Ýéc²¢: Ð¢ƒü „±üà¢: JJ All men will go in that way
Will follow me in every way.
24 ©y„èÎï²éçÚ}¢ï H¢ïÜU¢ Ý ÜUé²¢Z ÜU}¢ü ™ïÎã}¢ì J 24 These worlds, will then go down
If action path, I do not own
„VÚS² ™ ÜU¼¢ü S²¢}¢éÐã‹²¢ç}¢}¢¢: Ðí…¢: JJ For all the mix up, I will be the cause
All these men will suffer the loss.
25 „QU¢: ÜU}¢ü‡²ç±m¢æ„¢ï ²ƒ¢ ÜUé±üç‹¼ |¢¢Ú¼ J 25 How does a man, who knows not
Bharata! Does with attachment
ÜUé²¢üçmm¢æS¼ƒ¢„QUçpÜUè¯éüH¢üïÜU„Ñì x¢íã}¢ì JJ So does a man, who know lot
For good of men, with detachment.
26 Ý Ï¢éçh|¢ïÎæ …Ý²ïÎ¿¢¢Ý¢æ ÜU}¢ü„çXÝ¢}¢ì J 26 Do not disturb the ignorant one

Who does the work with attachment
…¢ï¯²ïy„±üÜU}¢¢üç‡¢ ç±m¢‹²éQU: „}¢¢™ÚÝì JJ Can show him way, intelligent one
By doing the work with detachment.
27 ÐíÜUë¼ï: çRU²}¢¢‡¢¢çÝ x¢é‡¢ñ: ÜU}¢¢üç‡¢ „±üà¢: J 27 Nature is root for all the work
Character, then, does all the work
¥ãV¢Úç±}¢êÉ¢y}¢¢ ÜU¼¢üãç}¢ç¼ }¢‹²¼ï JJ Egoistic man, the ignorant one
Thinks, all the works, “I have done”.
28 ¼œ±ç±œ¢é }¢ã¢Ï¢¢ã¢ï x¢é‡¢ÜU}¢üç±|¢¢x¢²¢ï: 28 Mighty armed! Best of men!

Character, work; you know then
x¢é‡¢¢ x¢é‡¢ï¯é ±¼ü‹¼ §ç¼ }¢y±¢ Ý „Á…¼ï JJ Character, character does interact
Attachment nil knowing that fact.
29 ÐíÜUë¼ïx¢éü‡¢„æ}}¢êÉ¢: „Á…‹¼ï x¢é‡¢ÜU}¢ü„é J 29 To character, nature, ignorant click

To character’s work, they do stick
¼¢ÝÜUëyFç±Î¢ï }¢‹Î¢‹ÜUëyFç±ó¢ ç±™¢H²ï¼ì JJ Intelligent leaves the ignorant one
Does not shake the ignorant man.
30 Surrender all the actions to me

30 }¢ç² „±¢üç‡¢ ÜU}¢¢üç‡¢ „ó²S²¢Š²¢y}¢™ï¼„¢ J Keep your mind in self, you see!
çÝÚ¢à¢è<Ý}¢ü}¢¢ï |¢êy±¢ ²éŠ²S± ç±x¢¼Á±Ú: JJ Greed you leave, attachment; leave
Fight you now, weakness; leave.
31 Those who follow, this; my way

31 ²ï }¢ï }¢¼ç}¢Îæ çÝy²}¢Ýéç¼Dç‹¼ }¢¢Ý±¢: J Always in that detached way
Ÿ¢h¢±‹¼¢ïùÝ„ê²‹¼¢ï }¢éÓ²‹¼ï ¼ïùçÐ ÜU}¢üç|¢: JJ Dedication full and jealousy-less
They will achieve, action-free-ness.
32 Those who do not follow my way

32 ²ï y±ï¼Î|²„ê²‹¼¢ï Ý¢Ýéç¼Dç‹¼ }¢ï }¢¼}¢ì J Always stay in attachment way
„±ü¿¢¢Ýç±}¢êÉ¢æS¼¢ç‹±çh ÝCÝ™ï¼„: JJ Dedication less and knowledge less
They will be in work-bound-ness.
33 Even the wisemen always act

33 „Îëà¢æ ™ïC¼ï S±S²¢: ÐíÜUë¼ï¿¢¢üÝ±¢ÝçÐ J As per nature that is the fact
ÐíÜUëô¼ ²¢ç‹¼ |¢ê¼¢çÝ çÝx¢íã: ôÜU ÜUçÚc²ç¼ JJ Nature drives living beings all
What can do, then, control at all?
34 Organs always seek desires

34 §ç‹Îí²S²ïç‹Îí²S²¢ƒïü Ú¢x¢mï¯¢ñ Ã²±çSƒ¼¢ñ J In craving and hate float organs
¼²¢ïÝü ±à¢}¢¢x¢ÓÀïœ¢¢ñ sS² ÐçÚÐç‹ƒÝ¢ñ JJ None should go, in their way
They are enemies, let me say.
40 Sri Samagra Bhagavad Gita BG • III-23 to 34

35 Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 35 Though not perfect, better; own way
Than done well, some others’ way
S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üï |¢²¢±ã: JJ In one’s own way, the death is best
Others’ way: fearful, difficult test.

36 Then induced by what, Krishna! say
36 ¥ƒ ÜUïÝ Ðí²éQU¢ïù²æ Ð¢Ðæ ™Úç¼ ÐêL¯: J Man does sin, in many a way
¥çÝÓÀó¢çÐ ±¢c‡¢ïü² Ï¢H¢çÎ± çÝ²¢ïç…¼: JJ Though not willing, he does so
Forces him what, let me know.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 37 Desire it is! Anger it is!
37 ÜU¢}¢ »¯ RU¢ï{ »¯ Ú…¢ïx¢é‡¢„}¢éj±: Born from Rajas! Know it is!
Great consumer! Great sinner!
}¢ã¢à¢Ý¢ï }¢ã¢Ð¢Œ}¢¢ ç±hKïÝç}¢ã ±ñçÚ‡¢}¢ì JJ Destroy it and be winner.
38 Smoke covers fire, brightness; less

38 {ê}¢ïÝ¢ç±í²¼ï ±çq²üƒ¢Îà¢¢ïü }¢HïÝ ™ J Dust covers the mirror, clarity is less
²ƒ¢ïËÏ¢ïÝ¢±ë¼¢ï x¢|¢üS¼ƒ¢ ¼ïÝïÎ}¢¢±ë¼}¢ì JJ Placenta covers the child, all darkness
Desire covers the mind, man then falls.
39 Never filled like a bottomless pot

39 ¥¢±ë¼æ ¿¢¢Ý}¢ï¼ïÝ ¿¢¢çÝÝ¢ï çÝy²±ñçÚ‡¢¢ J Like consuming fire, which stops not
ÜU¢}¢MÐï‡¢ ÜU¢ñ‹¼ï² ÎécÐêÚï‡¢¢ÝHïÝ ™ JJ Enemy of wise, fights always
Desire covers knowledge, from all ways.
40 §ç‹Îí²¢ç‡¢ }¢Ý¢ï Ï¢éçhÚS²¢ç{D¢Ý}¢éÓ²¼ï J 40 Organs and mind and intellect

Are, for desire, places; select
»¼ñ<±}¢¢ïã²y²ï¯ ¿¢¢Ý}¢¢±ëy² ÎïçãÝ}¢ì JJ Through them it deludes man
Covers wisdom, falls, then, man!
41 ¼S}¢¢œ±ç}¢ç‹Îí²¢‡²¢Î¢ñ çÝ²}² |¢Ú¼¯ü|¢ J 41 Therefore, Bharata! Be careful

Control organs, you then well
Ð¢Œ}¢¢Ý Ðí…çã sïÝæ ¿¢¢Ýç±¿¢¢ÝÝ¢à¢Ý}¢ì JJ Desire is sinner, destroy it
It’s killer of wisdom, you kill it!
42 §ç‹Îí²¢ç‡¢ ÐÚ¢‡²¢ãéçÚç‹Îí²ï|²: ÐÚæ }¢Ý: J 42 Organs, it is said, are much great

More than organs, mind is great
}¢Ý„S¼é ÐÚ¢ Ï¢éçh²¢üï Ï¢éhï: ÐÚ¼S¼é „: JJ More than the mind, intellect great
Greater than intellect; that ultimate.
43 »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ „æS¼|²¢y}¢¢Ý}¢¢y}¢Ý¢ J 43 Thus after knowing, the great ultimate
…çã à¢~¢éæ }¢ã¢Ï¢¢ã¢ï ÜU¢}¢MÐæ ÎéÚ¢„Î}¢ì JJ Positioning self in own self-gate
Catch that desire, don’t hesitate!
Kill that enemy, strong man! Great!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of work, where performance
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï of assigned duty without attachment,
sacrifice in the form of work without
ÜU}¢ü²¢ïx¢¢ï Ý¢}¢ ¼ë¼è²¢ïùŠ²¢²: JJ 3 JJ desire, necessity of carrying out work for
well being of people, the nature of
knowledgeable and ignorant, and the
way to destroy anger and desire are
described.
BG • III-35 to 43 III. Srimad Bhagavad Gita 41

Chapter 4
JJ ¥ƒ ™¼éƒ¢üïùŠ²¢²: 4 JJ Path of Knowledge
¿¢¢Ý²¢ïx¢ (Gnana Yoga)

1 This knowledge, the imperishable one,
1 §}¢æ ç±±S±¼ï ²¢ïx¢æ Ðí¢ïQU±¢Ýã}¢Ã²²}¢ì J Was taught by me to Vivasvata; sun
Vivasvata told Manu, his son.
ç±±S±¢‹}¢Ý±ï Ðí¢ã }¢ÝéçÚÿ±¢ÜU±ïùÏ¢í±è¼ì JJ Manu told Ikshvaku, his own son.
2 »±æ ÐÚ}ÐÚ¢Ðí¢#ç}¢}¢æ Ú¢…¯ü²¢ï ç±Îé: J 2 In this way in that order and line,
King - sages knew teaching of mine
„ ÜU¢HïÝïã }¢ã¼¢ ²¢ïx¢¢ï ÝC: ÐÚ‹¼Ð JJ In passage of time, it became past
Destroyer of enemies! It was lost.
3 That very path, the ancient one

3 „ »±¢²æ }¢²¢ ¼ïùl ²¢ïx¢: Ðí¢ïQU: ÐéÚ¢¼Ý: J Is told to you know, Kunti’s son!
|¢QU¢ïùç„ }¢ï „¶¢ ™ïç¼ ÚãS²æ sï¼Îéœ¢}¢}¢ì JJ As you are devoted, my friend, the best
This knowledge is secret and also best.
Arjuna said
¥…éüÝ ©±¢™ 4 Sun, Vivasvata, is from ancient time.
4 ¥ÐÚæ |¢±¼¢ï …‹}¢ ÐÚæ …‹}¢ ç±±S±¼: J Krishna! You are born in recent time!
How did you tell him, let me know
ÜUƒ}¢ï¼çm…¢Ýè²¢æ y±}¢¢Î¢ñ Ðí¢ïQU±¢çÝç¼ JJ Let me understand, here and now.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 5 Births were many
5 Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ …‹}¢¢çÝ ¼± ™¢…éüÝ J For you and me
I know them all
¼¢‹²ãæ ±ïÎ „±¢üç‡¢ Ý y±æ ±ïyƒ ÐÚ‹¼Ð JJ You; not at all!
6 Though I am unborn, unending self

6 ¥…¢ïùçÐ „ó¢Ã²²¢y}¢¢ |¢ê¼¢Ý¢}¢èEÚ¢ïùçÐ „Ýì J Though Lord of beings, is my self
Controlling very nature of mine
ÐíÜUëô¼ S±¢}¢ç{D¢² „}|¢±¢}²¢y}¢}¢¢²²¢ J I occur through the act of mine.
7 Whenever whenever, the right is harmed

7 ²Î¢ ²Î¢ çã {}¢üS² xH¢çÝ|¢ü±ç¼ |¢¢Ú¼ J Whenever whenever, the wrong has formed
¥|²éyƒ¢Ý}¢{}¢üS² ¼Î¢y}¢¢Ýæ „ë…¢}²ã}¢ì JJ When wrong is up and right is down
Then, Bharata! I become on my own.
8 To protect the good, and right men

8 ÐçÚ~¢¢‡¢¢² „¢{êÝ¢æ ç±Ý¢à¢¢² ™ ÎécÜUë¼¢}¢ì J To destroy the evil and wrong of men
{}¢ü„æSƒ¢ÐÝ¢ƒ¢ü² „}|¢±¢ç}¢ ²éx¢ï ²éx¢ï JJ To establish the right at each stage
I occur at right time, age by age.
9 My birth and life, divine you know

9 …‹}¢ ÜU}¢ü ™ }¢ï çÎÃ²}¢ï±æ ²¢ï ±ïçœ¢ ¼œ±¼: J Person, who knows that as much, so
y²vy±¢ Îïãæ ÐéÝ…ü‹}¢ Ýñç¼ }¢¢}¢ïç¼ „¢ïù…éüÝ JJ When leaves his body, Arjuna, see!
Leaves rebirth and comes unto me!
10 ±è¼Ú¢x¢|¢²RU¢ï{¢ }¢‹}¢²¢ }¢¢}¢éÐ¢çŸ¢¼¢: J 10 Attachment, anger, fear; having left

Filled with me, taking shelter in me
Ï¢ã±¢ï ¿¢¢Ý¼Ð„¢ Ðê¼¢ }¢j¢±}¢¢x¢¼¢: JJ Many sages, seers; binding they left
Became pure, and merged into me.
42 Sri Samagra Bhagavad Gita BG • IV-1 to 10

11 ²ï ²ƒ¢ }¢¢æ ÐíÐl‹¼ï ¼¢æS¼ƒñ± |¢…¢}²ã}¢ì J 11 How people would relate with me
In same way, I fulfil, see!
}¢}¢ ±y}¢¢üÝé±¼ü‹¼ï }¢Ýéc²¢: Ð¢ƒü „±üà¢: JJ Men always move with me
Partha! Now know this ye!
12 ÜU¢â‹¼: ÜU}¢ü‡¢¢æ ç„ôh ²…‹¼ §ã Îï±¼¢: J 12 Desiring for success of the work
People worship in this world
çÿ¢Ðíæ çã }¢¢Ýé¯ï H¢ïÜUï ç„çh|¢ü±ç¼ ÜU}¢ü…¢ JJ Quick results do come from work
For the people, sure, of this world.
13 ™¢¼é±ü‡²Z }¢²¢ „ëCæ x¢é‡¢ÜU}¢üç±|¢¢x¢à¢: J 13 Four fold system is created by me

Division by character and work you see!
¼S² ÜU¼¢üÚ}¢çÐ }¢¢æ ç±hKÜU¼¢üÚ}¢Ã²²}¢ì JJ Though their identify is made by me
As unbounded, eternal you know me.
14 Ý }¢¢æ ÜU}¢¢üç‡¢ çH}Ðç‹¼ Ý }¢ï ÜU}¢üÈUHï SÐëã¢ J 14 Action, work, do not stick to me
For fruits of action, cares not me
§ç¼ }¢¢æ ²¢ïùç|¢…¢Ý¢ç¼ ÜU}¢üç|¢Ýü „ Ï¢Š²¼ï JJ Who knows me fully in this way
Is not bound by deeds, let me say.
15 »±æ ¿¢¢y±¢ ÜUë¼æ ÜU}¢ü Ðê±ñüÚçÐ }¢é}¢éÿ¢éç|¢: J 15 Performed work, knowing that way
The ancient seekers, knowers; they
ÜUéL ÜU}¢ñü± ¼S}¢¢œ±æ Ðê±ñü: Ðê±ü¼Úæ ÜUë¼}¢ì JJ Then, you also do in that way
Following pioneers is golden way.
16 ‘Action is what’, ‘Inaction is what’

16 ôÜU ÜU}¢ü çÜU}¢ÜU}¢ïüç¼ ÜU±²¢ïùŒ²~¢ }¢¢ïçã¼¢: J On this were sages deluded lot
¼œ¢ï ÜU}¢ü Ðí±ÿ²¢ç}¢ ²Á¿¢¢y±¢ }¢¢ïÿ²„ïùà¢é|¢¢¼ì JJ Now I tell you action is what
You will be free of evil, knowing that.
17 ÜU}¢ü‡¢¢ï sçÐ Ï¢¢ïhÃ²æ Ï¢¢ïhÃ²æ ™ ç±ÜU}¢ü‡¢: J 17 One should understand what is work
One should know what is ill work
¥ÜU}¢ü‡¢p Ï¢¢ïhÃ²æ x¢ãÝ¢ ÜU}¢ü‡¢¢ï x¢ç¼: JJ One should know what is non work
Deep and deeper are ways of work.
18 ÜU}¢ü‡²ÜU}¢ü ²: Ðà²ïÎÜU}¢üç‡¢ ™ ÜU}¢ü ²: J 18 One who sees inaction in action

One who sees action in inaction
„ Ï¢éçh}¢¢‹}¢Ýéc²ï¯é „ ²éQU: ÜUëyFÜU}¢üÜUë¼ì JJ He is, sure, an intelligent man
He is able and his works are done!
19 ²S² „±ïü „}¢¢Ú}|¢¢: ÜU¢}¢„VËÐ±<…¼¢: J 19 One who starts all his works
Completely free from all desires
¿¢¢Ý¢çx¢AÎx{ÜU}¢¢ü‡¢æ ¼}¢¢ãé: Ðç‡Ç¼æ Ï¢é{¢: JJ In fire of knowledge, treated whose works
He is called as learned by knowing sires.
20 y²vy±¢ ÜU}¢üÈUH¢„Xæ çÝy²¼ë#¢ï çÝÚ¢Ÿ¢²: J 20 Attachment, to fruits leaves he, who

Depends on none and contended who
ÜU}¢ü‡²ç|¢Ðí±ëœ¢¢ïùçÐ Ýñ± çÜUç@yÜUÚ¢ïç¼ „: JJ Though he is fully engaged in works
Actually he does not do those works.
21 çÝÚ¢à¢è²ü¼ç™œ¢¢y}¢¢ y²QU„±üÐçÚx¢íã: J 21 Without any wants, minding the self

Leaving everything, living in self
à¢¢ÚèÚæ ÜUï±Hæ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ As a tool of work, sees body who
Even if he does, he does not do.
22 ²ÎëÓÀ¢H¢|¢„‹¼éC¢ï m‹m¢¼è¼¢ï ç±}¢y„Ú: J 22 Happy with what, comes in the course

Duality, aggression, leaves of course
„}¢: ç„h¢±ç„h¢ñ ™ ÜUëy±¢çÐ Ý çÝÏ¢Š²¼ï JJ Equally treats success or not
Even if he acts he is bound not.
BG • IV-11 to 22 III. Srimad Bhagavad Gita 43

23 x¢¼„XS² }¢éQUS² ¿¢¢Ý¢±çSƒ¼™ï¼„: J 23 Whose attachment nil, clear is who
Mind with knowledge aligns, he, who
²¿¢¢²¢™Ú¼: ÜU}¢ü „}¢x¢íæ Ðíç±Hè²¼ï JJ Sacrificing works, does well who
His works are evaporated, now know you.
24 Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ ãç±Ï¢íür¢¢x¢A¢ñ Ï¢ír¢‡¢¢ ãé¼}¢ì J 24 Offering is Brahman, fuel is Brahman

Offered by Brahman, in fire of Brahman
Ï¢ír¢ñ± ¼ïÝ x¢‹¼Ã²æ Ï¢ír¢ÜU}¢ü„}¢¢ç{Ý¢ JJ He will reach ultimate; Brahman,
Who aims all his works to Brahman.
25 Îñ±}¢ï±¢ÐÚï ²¿¢æ ²¢ïçx¢Ý: Ð²éüÐ¢„¼ï J 25 Sacrifice for divine perform some

In that way Yogis worship them
Ï¢ír¢¢x¢A¢±ÐÚï ²¿¢æ ²¿¢ïÝñ±¢ïÐ…éuç¼ JJ In fire of Brahman sacrifice some
Offering self that they become.
26 Ÿ¢¢ï~¢¢ÎèÝèç‹Îí²¢‡²‹²ï „æ²}¢¢çxÝ¯é …éuç¼ J 26 Senses of body, sacrifice some

In the fire of control they perform
à¢ÏÎ¢Îèç‹±¯²¢Ý‹² §ç‹Îí²¢çx¢A¯é …éuç¼ JJ Sense objects, do sacrifice some
In the fire of senses they perform.
27 „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ Ðí¢‡¢ÜU}¢¢üç‡¢ ™¢ÐÚï J 27 All the works of organs sacrifice some

With life energy action they perform
¥¢y}¢„æ²}¢²¢ïx¢¢x¢A¢ñ …éuç¼ ¿¢¢ÝÎèçÐ¼ï JJ In the fire of self control, in full some
Lit by the light of their wisdom.
28 ÎíÃ²²¿¢¢S¼Ð¢ï²¿¢¢ ²¢ïx¢²¿¢¢S¼ƒ¢ÐÚï J 28 Material sacrifices perform some

Of contemplation, Yoga perform some
S±¢Š²¢²¿¢¢Ý²¿¢¢p ²¼²: „æçø¢¼±í¼¢: JJ Self study sacrifice perform some
Endeavouring, determined in full form.
29 ¥Ð¢Ýï …éuç¼ Ðí¢‡¢æ Ðí¢‡¢ïùÐ¢Ýæ ¼ƒ¢ÐÚï J 29 Outgoing breath in incoming breath

Incoming breath in outgoing breath
Ðí¢‡¢¢Ð¢Ýx¢¼è LÎìŠ±¢ Ðí¢‡¢¢²¢}¢ÐÚ¢²‡¢¢: JJ With breath of life in well control
Perform followers of breath control.
30 ¥ÐÚï çÝ²¼¢ã¢Ú¢: Ðí¢‡¢¢‹Ðí¢‡¢ï¯é …éuç¼ J 30 Regulation of food practise some

Offering life in life, they perform
„±ïüùŒ²ï¼ï ²¿¢ç±Î¢ï ²¿¢ÿ¢çÐ¼ÜUË}¢¯¢: JJ Sacrifice knowers are all of them
Their sins are cleared in sacrificedom.
31 ²¿¢¢çà¢C¢}¢ë¼|¢é…¢ï ²¢ç‹¼ Ï¢ír¢ „Ý¢¼Ý}¢ì J 31 Remains of sacrifice enjoy who

Reach the ultimate, sure, they do
Ý¢²æ H¢ïÜU¢ïùSy²²¿¢S² ÜUé¼¢ïù‹²: ÜUéL„œ¢}¢ JJ Sacrificing actions does not who
Can’t be of this world, know, you do.
32 »±æ Ï¢ãéç±{¢ ²¿¢¢ ç±¼¼¢ Ï¢ír¢‡¢¢ï }¢é¶ï J 32 Sacrifice, are of different kinds,
Described in Vedas, showing ways
ÜU}¢ü…¢ç‹±çh ¼¢‹„±¢üÝï±æ ¿¢¢y±¢ ç±}¢¢ïÿ²„ï JJ Origin is work for all of them
If you know that, then freedom.
33 Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢Á¿¢¢Ý²¿¢: ÐÚ‹¼Ð J 33 Knowledge sacrifice, is sure best,

Than material sacrifice, also rest
„±Z ÜU}¢¢üç¶Hæ Ð¢ƒü ¿¢¢Ýï ÐçÚ„}¢¢Œ²¼ï JJ One’s works all, now let me tell
In knowledge ocean conclude well.
34 ¼çmçh Ðíç‡¢Ð¢¼ïÝ ÐçÚÐíÔ¢AïÝ „ï±²¢ J 34 That from teaching seers, know you may
Knowledgeable and experienced they
©ÐÎïÿ²ç‹¼ ¼ï ¿¢¢Ýæ ¿¢¢çÝÝS¼œ±Îçà¢üÝ: JJ By approaching and serving them
And with respect enquiring them.
44 Sri Samagra Bhagavad Gita BG • IV-23 to 34

35 ²Á¿¢¢y±¢ Ý ÐéÝ}¢¢üïã}¢ï±æ ²¢S²ç„ Ð¢‡Ç± J 35 Knowing this, delusion is nil
Pandava, see, confusion is nil
²ïÝ |¢ê¼¢‹²à¢ï¯ïç‡¢ Îíÿ²S²¢y}¢‹²ƒ¢ï }¢ç² JJ Creation all, you can then see
In your own self and also me.
36 ¥çÐ ™ïÎç„ Ð¢Ðï|²: „±ïü|²: Ð¢ÐÜUëœ¢}¢: J 36 Even if you are most sinful
Even if with sinning acts; full
„±Z ¿¢¢ÝÐ£±ïÝñ± ±ëç…Ýæ „‹¼çÚc²ç„ JJ You can cross all your sin
With raft of knowledge, also win.
37 ²ƒñ{¢æç„ „ç}¢h¢ïùçx¢A|¢üS}¢„¢yÜUéL¼ïù…éüÝ J 37 How blazing fire always burns

Into the ashes, pieces of woods
¿¢¢Ý¢çx¢A: „±üÜU}¢¢üç‡¢ |¢S}¢„¢yÜUéL¼ï ¼ƒ¢ JJ The knowledge fire always burns
Into the ashes, all the works.
38 Ý çã ¿¢¢ÝïÝ „Îëà¢æ Ðç±~¢ç}¢ã ç±l¼ï J 38 Equal to knowledge, other purifier none

In this world, Arjun, know this one
¼yS±²æ ²¢ïx¢„æç„h: ÜU¢HïÝ¢y}¢çÝ ç±‹Îç¼ JJ The yogi who is endeavouring one
Will know in due course, doubt is none.
39 Ÿ¢h¢±¢¡Ì|¢¼ï ¿¢¢Ýæ ¼yÐÚ: „æ²¼ïç‹Îí²: J 39 Gets knowledge, dedicated one

His own senses, who has won
¿¢¢Ýæ HÏŠ±¢ ÐÚ¢æ à¢¢ç‹¼}¢ç™Úï‡¢¢ç{x¢ÓÀç¼ JJ Knowledge gives ultimate peace
In shorter time, with promptness.
40 ¥¿¢p¢Ÿ¢g{¢Ýp „æà¢²¢y}¢¢ ç±Ýà²ç¼ J 40 Undedicated and ignorant one

Falls down, sure, doubting one
Ý¢²æ H¢ïÜU¢ïùçS¼ Ý ÐÚ¢ï Ý „é¶æ „æà¢²¢y}¢Ý: JJ Here or there, Oh! Kunti’s son!
For doubting man, happiness none.
41 ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ ¿¢¢Ý„æç†Àó¢„æà¢²}¢ì J 41 Do your works in self aligned way

Eliminate doubts in knowledge way
¥¢y}¢±‹¼æ Ý ÜU}¢¢üç‡¢ çÝÏ¢Š¢Aç‹¼ {ÝT² JJ Winner of wealth! Now let me say
Works do not bind in self full way.
42 ¼S}¢¢Î¿¢¢Ý„}|¢ê¼æ NySƒæ ¿¢¢Ý¢ç„Ý¢y}¢Ý: J 42 The ignorance - born doubts you cut

With knowledge sword in one spurt
çÀœ±ñÝæ „æà¢²æ ²¢ïx¢}¢¢ç¼D¢ïçœ¢D |¢¢Ú¼ JJ Destroying doubts self-poised, be
Bharata! Stand up! Stable you be.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of knowledge, where

lineage of teaching and learning, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï emergence of divine leadership to protect
the right and to destroy the wrong, four
¿¢¢Ý²¢ïx¢¢ï Ý¢}¢ ™¼éƒ¢üïùŠ²¢²: JJ 4 JJ fold system of character and work, the
inner meaning of work and non-work,
the universal omnipresence of the
“Brahman” the ultimate, different kinds
of sacrifices and offerings, the supremacy
of knowledge sacrifice, the qualities of
teaching, essentiality of dedication to
gain knowledge, destruction of doubts
with knowledge sword and standing up
in self aligned way are described.
BG • IV-35 to 42 III. Srimad Bhagavad Gita 45

Chapter 5
JJ ¥ƒ Ð@}¢¢ïùŠ²¢²: 5 JJ Path of Renunciation
ÜU}¢ü„ó²¢„²¢ïx¢ (Karma Sanyasa Yoga)

1 Renunciation of work then you hailed
1 „æó²¢„æ ÜU}¢ü‡¢¢æ ÜUëc‡¢ ÐéÝ²¢üïx¢æ ™ à¢æ„ç„ J Krishna! Again now, yoga you hailed.
²ÓÀîï² »¼²¢ïÚïÜUæ ¼‹}¢ï Ï¢íêçã „éçÝçp¼}¢ì JJ Which is better, please let me know
One way conclusively, please tell now.

2 Renunciation and the work path too,
2 „ó²¢„: ÜU}¢ü²¢ïx¢p çÝ:Ÿ¢ï²„ÜUÚ¢±é|¢¢ñ J Both are good, keep no doubt you.
But the renunciation of work,
¼²¢ïS¼é ÜU}¢ü„ó²¢„¢yÜU}¢ü²¢ïx¢¢ï ç±çà¢c²¼ï JJ Better is the yoga of the work.
3 As renunciator should be known he,

3 ¿¢ï²: „ çÝy²„ó²¢„è ²¢ï Ý mïçC Ý ÜU¢Ñìÿ¢ç¼ J Hates not who and desires not, see!
çÝmü‹m¢ï çã }¢ã¢Ï¢¢ã¢ï „é¶æ Ï¢‹{¢yÐí}¢éÓ²¼ï JJ Beyond duality is sure ever he,
From bondage, strong one! Ever free he.
4 „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: Ðí±Îç‹¼ Ý Ðç‡Ç¼¢: J 4 Work and knowledge as separate

Speaks only child, let me intimate.
»ÜU}¢Œ²¢çSƒ¼: „}²x¢é|¢²¢ï<±‹Î¼ï ÈUH}¢ì JJ A wise one never differentiates see!
Result is same, for both know ye.
5 ²y„¢æw²ñ: Ðí¢Œ²¼ï Sƒ¢Ýæ ¼l¢ïx¢ñÚçÐ x¢}²¼ï J 5 What state comes from knowledge path,
Same state comes from action path
»ÜUæ „¢æw²æ ™ ²¢ïx¢æ ™ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Knowledge and work as same and one,
Sees who, sure, really sees that one.
6 „ó²¢„S¼é }¢ã¢Ï¢¢ã¢ï Îé:¶}¢¢#é}¢²¢ïx¢¼: J 6 Renunciation is the difficult one,

Than path of work, oh! Mighty one.
²¢ïx¢²éQU¢ï }¢éçÝÏ¢íür¢ Ýç™Úï‡¢¢ç{x¢ÓÀç¼ JJ Attainer of Yoga, sage; ultimate
Quickly he will reach the ultimate.
7 ²¢ïx¢²éQU¢ï ç±à¢éh¢y}¢¢ ç±ç…¼¢y}¢¢ ç…¼ïç‹Îí²: J 7 Attainer of yoga, purified self,

Victor of senses, winner of self,
„±ü|¢ê¼¢y}¢|¢ê¼¢y}¢¢ ÜUé±üó¢çÐ Ý çHŒ²¼ï JJ In self of all, who sees his self,
Though he acts he is free himself.
8 Ýñ± çÜUç@yÜUÚ¢ï}¢èç¼ ²éQU¢ï }¢‹²ï¼ ¼y±ç±¼ì J 8 Though sees he, though listens he,
Though eats he, though breaths he,
Ðà²†à¢ë‡±‹SÐëà¢çTÍ¢íó¢Ô¢A‹x¢ÓÀ‹S±Ð‹E„Ýì J Though sleeps and wakes talks he,
Though works and comes, goes he,
9 ÐíHÐç‹±„é…‹x¢ëØó¢éç‹}¢¯çó¢ç}¢¯ó¢çÐ J 9 Though shuts and opens his eyes he,

The knower should always see,
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü¯é ±¼ü‹¼ §ç¼ {¢Ú²Ýì JJ That in the objects organs act,
And he himself does not act.
10 Ï¢ír¢‡²¢{¢² ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÜUÚ¢ïç¼ ²: J 10 In that ultimate offering the works,
Leaving attachment, who ever works,
çHŒ²¼ï Ý „ Ð¢ÐïÝ ÐkÐ~¢ç}¢±¢}|¢„¢ JJ By the sins of works, he is not touched.
Like lotus leaf, by water is not touched.
46 Sri Samagra Bhagavad Gita BG • V-1 to 10

11 ÜU¢²ïÝ }¢Ý„¢ Ï¢éhK¢ ÜUï±HñçÚç‹Îí²ñÚçÐ J 11 With body and mind, intellect, he
Without attachment, by just organs he,
²¢ïçx¢Ý: ÜU}¢ü ÜUé±üç‹¼ „Xæ y²vy±¢y}¢à¢éh²ï JJ Carries out works, yogi you see,
For purification of self, always he.
12 ²éQU: ÜU}¢üÈUHæ y²vy±¢ à¢¢ç‹¼}¢¢Œ¢A¢ïç¼ ÝñçDÜUè}¢ì J 12 Leaving fruits of work, self aligned one,
Attains peace with, work well done.
¥²éQU: ÜU¢}¢ÜU¢Úï‡¢ ÈUHï „QU¢ï çÝÏ¢Š²¼ï JJ Desiring fruits of work, non aligned one,
Is bound by the fruits, is on the run.
13 „±üÜU}¢¢üç‡¢ }¢Ý„¢ „ó²S²¢S¼ï „é¶æ ±à¢è J 13 All of the works leaving from his mind,
Remains happy ever, regulator of mind.
Ý±m¢Úï ÐéÚï Îïãè Ýñ± ÜUé±üó¢ ÜU¢Ú²Ýì JJ In city of nine doors lives in bliss,
No cause to do or nothing to wish.
14 Ý ÜU¼ëüy±æ Ý ÜU}¢¢üç‡¢ H¢ïÜUS² „ë…ç¼ Ðí|¢é: J 14 Neither doer-ship, not even works.
Lord created not, in these worlds.
Ý ÜU}¢üÈUH„æ²¢ïx¢æ S±|¢¢±S¼é Ðí±¼ü¼ï JJ Neither union of the fruits of works,
Nature drives and does these works.
15 Ý¢Îœ¢ï ÜUS²ç™yÐ¢Ðæ Ý ™ñ± „éÜUë¼æ ç±|¢é: J 15 Anybody’s sin, Lord accepts not,
Anybody’s merit too, accepts not.
¥¿¢¢ÝïÝ¢±ë¼æ ¿¢¢Ýæ ¼ïÝ }¢és¢ç‹¼ …‹¼±: JJ Ignorance covers knowledge when,
Mortals can’t see, delude then!
16 ¿¢¢ÝïÝ ¼é ¼Î¿¢¢Ýæ ²ï¯¢æ Ý¢çà¢¼}¢¢y}¢Ý: J 16 This ignorance by knowledge when,

Is destroyed by self, you see then,
¼ï¯¢}¢¢çÎy²±Á¿¢¢Ýæ ÐíÜU¢à¢²ç¼ ¼yÐÚ}¢ì JJ Knowledge shines full, like bright sun,
And reveals supreme, only one.
17 ¼iéh²S¼Î¢y}¢¢ÝS¼çó¢D¢S¼yÐÚ¢²‡¢¢: J 17 Thinking THAT and self in THAT

Aligned to THAT and aiming THAT
x¢ÓÀ‹y²ÐéÝÚ¢±ëôœ¢ ¿¢¢ÝçÝ{êü¼ÜUË}¢¯¢: JJ They attain the non-return path
Who clean defects in knowledge path.
18 ç±l¢ç±Ý²„}Ðó¢ï Ï¢í¢r¢‡¢ï x¢ç± ãçS¼çÝ J 18 The respectful one, educated one,

Elephant, cow, knowledgeable one,
à¢éçÝ ™ñ± E¢Ð¢ÜUï ™ Ðç‡Ç¼¢: „}¢Îçà¢üÝ: JJ The dog and who eats that one,
Sees equally these all who is wise one.
19 §ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J 19 One can be free here from cycle, bind
In the equality stationing the mind.
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ Equality is quality, pure supreme.
Being equal is being supreme.
20 Ý ÐíNc²ïçyÐí²æ Ðí¢Œ² Ý¢ïçm…ïyÐí¢Œ² ™¢çÐí²}¢ì J 20 Knower of Brahmin is, in IT fixed.

Deludes not, in thoughts not mixed.
çSƒÚÏ¢éçhÚ„}}¢êÉ¢ï Ï¢ír¢ç±ÎììÏ¢ír¢ç‡¢ çSƒ¼: JJ Pleasant when happens, is not pleased,
Unpleasant when happens, is not grieved.
21 Ï¢¢sSÐà¢ïüc±„QU¢y}¢¢ ç±‹Î¢y²¢y}¢çÝ ²y„é¶}¢ì J 21 From external contacts detaching self,

Realising the bliss in own self,
„ Ï¢ír¢²¢ïx¢²éQU¢y}¢¢ „é¶}¢ÿ¢²}¢Ô¢Aé¼ï JJ In yoga of Brahman joining self,
Unending bliss gets one self.
22 ²ï çã „æSÐø¢ü…¢ |¢¢ïx¢¢ Îé:¶²¢ïÝ² »± ¼ï J 22 The pleasures that are contact born

Are cause of grief like sharp thorn,
¥¢l‹¼±‹¼: ÜU¢ñ‹¼ï² Ý ¼ï¯é Ú}¢¼ï Ï¢é{: JJ At the beginning and end oh! Kunti’s son!
In them rejoices no wise one.
This shloka with two lines is present in Uttara Gita as I-11
BG • V-11 to 22 III. Srimad Bhagavad Gita 47

23 à¢ÜA ¢ï¼èãñ± ²: „¢ïÉéæ Ðí¢và¢ÚèÚç±}¢¢ïÿ¢‡¢¢¼ì J 23 Who can resist the desire born speed
Before leaving the body indeed
ÜU¢}¢RU¢ï{¢ïj±æ ±ïx¢æ „ ²éQU: „ „é¶è ÝÚ: JJ That one is a Yogi, perfect one
That man is surely a joyful one.
24 ²¢ïù‹¼:„é¶¢ïù‹¼Ú¢Ú¢}¢S¼ƒ¢‹¼Á²¢üïç¼Úï± ²: J 24 Who is happy, stable in his own self

Who is in-light in his own self
„ ²¢ïx¢è Ï¢ír¢çÝ±¢ü‡¢æ Ï¢ír¢|¢ê¼¢ïùç{x¢ÓÀç¼ JJ He is Yogi, he will pass through ultimate gate
He will transcend to the Supreme State.
25 H|¢‹¼ï Ï¢ír¢çÝ±¢ü‡¢}¢ë¯²: ÿ¢è‡¢ÜUË}¢¯¢: J 25 He will reach the supreme state

Who is a seer, whose mind is in steady state
çÀó¢mñ{¢ ²¼¢y}¢¢Ý: „±ü|¢ê¼çã¼ï Ú¼¢: JJ Whose duality is lost with stable self
For well being of all beings who offers himself.
26 ÜU¢}¢RU¢ï{ç±}¢éQU¢Ý¢æ ²¼èÝ¢æ ²¼™ï¼„¢}¢ì J 26 Desire, anger, leaves which one,

Mind in self, joins which one,
¥ç|¢¼¢ï Ï¢ír¢çÝ±¢ü‡¢æ ±¼ü¼ï ç±çÎ¼¢y}¢Ý¢}¢ì JJ Knowing self, moves which one,
Supreme exist, gains that one.
27 SÐà¢¢ü‹ÜUëy±¢ Ï¢çãÏ¢¢üs¢æpÿ¢épñ±¢‹¼Úï |¢íé±¢ï: J 27 Leaving completely external touch,

Centering eyes between brows as such,
Ðí¢‡¢¢Ð¢Ý¢ñ „}¢¢ñ ÜUëy±¢ Ý¢„¢|²‹¼Ú™¢çÚ‡¢¢ñ JJ In breath, out breath keeping same,
Breathing in harmony, in peaceful frame.
28 ²¼ïç‹Îí²}¢Ý¢ïÏ¢éçh}¢éüçÝ}¢¢üïÿ¢ÐÚ¢²‡¢: J 28 Joining organs, mind, intellect,

Aims who for freedom, state-perfect,
ç±x¢¼ïÓÀ¢|¢²RU¢ï{¢ï ²: „Î¢ }¢éQU »± „: JJ Leaving desire, fear, anger too,
He is yogi, is in freedom too.
29 |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ „±üH¢ïÜU}¢ãïEÚ}¢ì J 29 As enjoyer of the sacrifices all

As supreme lord of universe, all
„éNÎæ „±ü|¢ê¼¢Ý¢æ ¿¢¢y±¢ }¢¢æ à¢¢ç‹¼}¢ëÓÀç¼ JJ As well wisher of beings all
Knowing me well, peace get all.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of renunciation, where

enquiry about renunciation and yoga of
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï work, the supremacy of yoga of work, the
ÜU}¢ü„ó²¢„²¢ïx¢¢ï Ý¢}¢ Ð@}¢¢ïùŠ²¢²: JJ 5 JJ oneness of work and knowledge, the
freedom of yogi irrespective of whatever
he may be doing, the untouched purity of
yogi, complete dedication of yogi in
supreme THAT-NESS, the wisdom of
equanimity of knower, the way to
unending bliss through being in self, and
the way to peace through the knowledge
of supreme supporter of all are
described.
48 Sri Samagra Bhagavad Gita BG • V-23 to 29

Chapter 6
JJ ¥ƒ ¯D¢ïùŠ²¢²: 6 JJ Path of Meditation
¥¢y}¢„æ²}¢²¢ïx¢ (Dhyana Yoga)
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 1 Without expecting fruits of works,
1 ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z ÜU}¢ü ÜUÚ¢ïç¼ ²: J Who carries out well all his works,
He is renouncer, yogi who strives,
„ „ó²¢„è ™ ²¢ïx¢è ™ Ý çÝÚçx¢AÝü ™¢çRU²: JJ Not that one, fire; who leaves.
2 As renunciation, called which is,

2 ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üïx¢æ ¼æ ç±çh Ð¢‡Ç± J That is same as what yoga is.
Ý s„ó²S¼„VËÐ¢ï ²¢ïx¢è |¢±ç¼ ÜUpÝ JJ The intention when one leaves not,
Then yogi that one becomes not.
3 For seeker of yoga; the ever silent,

3 ¥¢LLÿ¢¢ï}¢éüÝï²¢üïx¢æ ÜU}¢ü ÜU¢Ú‡¢}¢éÓ²¼ï J Work is called the instrument.
²¢ïx¢¢MÉS²¼S²ñ± à¢}¢: ÜU¢Ú‡¢}¢éÓ²¼ï JJ For attainer of yoga, it is meant,
That control is, the instrument.
4 When in sense objects interested not,

4 ²Î¢ çã Ýïç‹Îí²¢ƒïü¯é Ý ÜU}¢üS±Ýé¯Á…¼ï J When in his actions attached not,
„±ü„VËÐ„ó²¢„è ²¢ïx¢¢MÉS¼Î¢ïÓ²¼ï JJ When all intentions fully leaves,
Then one, yoga, really attains.
5 ©hÚïÎ¢y}¢Ý¢y}¢¢Ýæ Ý¢y}¢¢Ý}¢±„¢Î²ï¼ì J 5 Let one lift self by self,

Let down not, self by self,
¥¢y}¢ñ± s¢y}¢Ý¢ï Ï¢‹{éÚ¢y}¢ñ± çÚÐéÚ¢y}¢Ý:JJ Self is best-friend of self,
Self is worst-enemy of self.
6 Ï¢‹{éÚ¢y}¢¢y}¢ÝS¼S² ²ïÝ¢y}¢ñ±¢y}¢Ý¢ ç…¼: J 6 Self is best friend of self,

When self is won by one self.
¥Ý¢y}¢ÝS¼é à¢~¢éy±ï ±¼ïü¼¢y}¢ñ± à¢~¢é±¼ì JJ Self is worst enemy of self,
When self is lost by one self.
7 ç…¼¢y}¢Ý: Ðíà¢¢‹¼S² ÐÚ}¢¢y}¢¢ „}¢¢çã¼: J 7 In heat and cold, loss and gain,
In insult, praise, pleasure and pain,
à¢è¼¢ïc‡¢„é¶Îé:¶ï¯é ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï:JJ Peaceful is, the winner of self,
Who is well, in supreme self.
8 ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ ÜUêÅSƒ¢ï ç±ç…¼ïç‹Îí²: J 8 With knowledge wisdom satisfied self,

Winner of senses, centred in self,
²éQU §y²éÓ²¼ï ²¢ïx¢è „}¢H¢ïC¢à}¢ÜU¢@Ý: JJ That yogi is called the perfect one,
For him, stone and gold, same and one.
9 „éNç‹}¢~¢¢²éüÎ¢„èÝ}¢Š²Sƒmïc²Ï¢‹{é¯é J 9 For well wishers, friends, unconcerned ones,

For enemies, relatives, neutral ones,
„¢{éc±çÐ ™ Ð¢Ðï¯é „}¢Ï¢éçh<±çà¢c²¼ï JJ For saints and sinners and every one,
With equality behaves the supreme one.
10 ²¢ïx¢è ²éTè¼ „¼¼}¢¢y}¢¢Ýæ Úãç„ çSƒ¼: J 10 The yogi should always be,
In his self, know from me,
»ÜU¢ÜUè ²¼ç™œ¢¢y}¢¢ çÝÚ¢à¢èÚÐçÚx¢íã: JJ Being alone, with mind; tranquil,
Expecting nothing and owning nil.
BG • VI-1 to 10 III. Srimad Bhagavad Gita 49

11 à¢é™¢ñ Îïà¢ï Ðíç¼D¢Œ² çSƒÚ}¢¢„Ý}¢¢y}¢Ý: J 11 Positioning himself in cleanly space,
On a stable seat, sitting in peace,
Ý¢y²éçÓÀî¼æ Ý¢ç¼Ýè™æ ™ñH¢ç…ÝÜUéà¢¢ïœ¢Ú}¢ì JJ Which is not high, and not low,
With a mat of grass, skin, cloth; so.
12 On a single point; concentrating mind,

12 ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ ²¼ç™œ¢ïç‹Îí²çRU²: Claiming memory, and senses which bind,
©Ðç±à²¢„Ýï ²é†Á²¢l¢ïx¢}¢¢y}¢ç±à¢éh²ï JJ For the purification of; one’s own self,
Should meditate in peace oneself.
13 Keeping steady, the body, neck, head,

13 „}¢æ ÜU¢²çà¢Ú¢ïx¢íè±æ {¢Ú²ó¢™Hæ çSƒÚ: J Straight and calm, with, cool head,
„}Ðíïÿ² Ý¢ç„ÜU¢x¢íæ S±æ çÎà¢p¢Ý±H¢ïÜU²Ýì JJ Keeping sight on the tip of the nose,
Not looking around; near or close.
14 Being fearless and tranquil in self,

14 Ðíø¢¢‹¼¢y}¢¢ ç±x¢¼|¢èÏ¢íür¢™¢çÚ±í¼ï çSƒ¼: J Taking path of; the supreme self,
}¢Ý: „æ²}² }¢çÓ™œ¢¢ï ²éQU ¥¢„è¼ }¢yÐÚ: JJ Controlling well mind, thinking of ‘me’,
Should be in yoga, being in ‘me’.
15 Always being in self in this way,

15 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J Claiming the mind, in yoga this way,
à¢¢ô‹¼ çÝ±¢ü‡¢ÐÚ}¢¢æ }¢y„æSƒ¢}¢ç{x¢ÓÀç¼ JJ Attains peace, in the ultimate way;
The place of “me”, in the self-full way.
16 Yoga is not for; eats more who.

16 Ý¢y²Ô¢A¼S¼é ²¢ïx¢¢ïùçS¼ Ý ™ñÜU¢‹¼}¢ÝÔ¢A¼: J Yoga is not for; eats less who.
Ý ™¢ç¼S±Œ¢Aà¢èHS² …¢x¢í¼¢ï Ýñ± ™¢…éüÝ JJ Yoga is not for; sleeps more who.
Yoga is not for; sleeps less who.
17 Appropriately who recreates, eats.

17 ²éQU¢ã¢Úç±ã¢ÚS² ²éQU™ïCS² ÜU}¢ü„é J Appropriately who works and acts,
²éQUS±Œ¢A¢±Ï¢¢ï{S² ²¢ïx¢¢ï |¢±ç¼ Îé:¶ã¢ JJ Appropriately who sleeps and wakes,
Destroys his grief, yoga he gains.
18 Mind is well regulated when,

18 ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢y}¢‹²ï±¢±ç¼D¼ï J In self alone, is positioned when,
çÝSÐëã: „±üÜU¢}¢ï|²¢ï ²éQU §y²éÓ²¼ï ¼Î¢ JJ For all desires, concerned not when,
One is established in yoga then.
19 Compared with peace, steadiness,

19 ²ƒ¢ ÎèÐ¢ï çÝ±¢¼Sƒ¢ï ÝïX¼ï „¢ïÐ}¢¢ S}¢ë¼¢ J Of the lamp in a recess that is, windless,
²¢ïçx¢Ý¢ï ²¼ç™œ¢S² ²éT¼¢ï ²¢ïx¢}¢¢y}¢Ý: JJ Is the peace of the yogi’s mind;
Which is called self aligned mind.
20 ²~¢¢ïÐÚ}¢¼ï ç™œ¢æ çÝLhæ ²¢ïx¢„ï±²¢ J 20 When one’s mind, is tranquil,

When in yoga, it says still,
²~¢ ™ñ±¢y}¢Ý¢y}¢¢Ýæ Ðà²ó¢¢y}¢çÝ ¼éc²ç¼ JJ When self is seen, by the self,
When one is blissful, in own self,
21 „é¶}¢¢y²ç‹¼ÜUæ ²œ¢ÎìÏ¢éçhx¢í¢s}¢¼èç‹Îí²}¢ì J 21 Greatest happiness, is which state,

Absorbed by intellect, is which state,
±ïçœ¢ ²~¢ Ý ™ñ±¢²æ çSƒ¼pHç¼ ¼œ±¼: JJ Happiness, which, senses sense not,
Established where one moves not,
22 ²æ HÏŠ±¢ ™¢ÐÚæ H¢|¢æ }¢‹²¼ï Ý¢ç{ÜUæ ¼¼: J 22 Greater than that gain, is no gain which,
Considers one, the greatest which,
²çS}¢ç‹Sƒ¼¢ï Ý Îé:¶ïÝ x¢éL‡¢¢çÐ ç±™¢Ë²¼ï JJ Stationed where, grieves one not,
Reaching which state, shakes one not,
50 Sri Samagra Bhagavad Gita BG • VI-11 to 22

23 ¼æ ç±l¢gé:¶„æ²¢ïx¢ç±²¢ïx¢æ ²¢ïx¢„æç¿¢¼}¢ì J 23 Grief exists not, at which state,
That is yoga a supreme state.
„ çÝp²ïÝ ²¢ïQUÃ²¢ï ²¢ïx¢¢ïùçÝ<±‡‡¢™ï¼„¢ JJ With determination; is this state,
With unwavering mind; is this state.
24 Wiping out desires and also needs,

24 „VËÐÐí|¢±¢‹ÜU¢}¢¢æSy²vy±¢ „±¢üÝà¢ï¯¼: J Which are born from intention seeds,
}¢Ý„ñ±ïç‹Îí²x¢í¢}¢æ ç±çÝ²}² „}¢‹¼¼: JJ Wavering senses; controlling with mind,
Steadying senses from running blind,
25 Gradually, gradually withdrawing in,

25 à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ {ëç¼x¢ëãè¼²¢ J House of steadiness; entering in,
¥¢y}¢„æSƒæ }¢Ý: ÜUëy±¢ Ý çÜUç@ÎçÐ ç™‹¼²ï¼ì JJ Positioning mind in self, inside,
Stop thinking about all outside.
26 ²¼¢ï ²¼¢ï çÝpÚç¼ }¢Ýp@H}¢çSƒÚ}¢ì J 26 Wherever, wherever runs, wavering mind,

From there and there bringing back mind,
¼¼S¼¼¢ï çÝ²}²ñ¼Î¢y}¢‹²ï± ±à¢æ Ý²ï¼ì JJ Keeping it in the control of self,
And ensuring that it stays with self,
27 Ðíà¢¢‹¼}¢Ý„æ sïÝæ ²¢ïçx¢Ýæ „é¶}¢éœ¢}¢}¢ì J 27 Peaceful mind attains that one,

Who is yogi, the bliss, best one.
©Ðñç¼ à¢¢‹¼Ú…„æ Ï¢ír¢|¢ê¼}¢ÜUË}¢¯}¢ì JJ He becomes tranquil and calm one,
With ultimate; pure, he becomes one.
28 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è ç±x¢¼ÜUË}¢¯: J 28 Staying ever in own self-bliss.

Yogi becomes, fully, taint less,
„é¶ïÝ Ï¢ír¢„æSÐà¢ü}¢y²‹¼æ „é¶}¢Ô¢Aé¼ï JJ Comes into touch with supreme one
Greatest happiness he has won.
29 „±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü|¢ê¼¢çÝ ™¢y}¢çÝ J 29 All living beings, in his self,

In all living beings, his very self,
§üÿ¢¼ï ²¢ïx¢²éQU¢y}¢¢ „±ü~¢ „}¢Îà¢üÝ: JJ Sees yogi with harmonious self,
Sameness everywhere for that self.
30 ²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ „±Z ™ }¢ç² Ðà²ç¼ J 30 Who sees, in everyone; “me”,
Who sees, everyone, in “me”.
¼S²¢ãæ Ý Ðí‡¢à²¢ç}¢ „ ™ }¢ï Ý Ðí‡¢à²ç¼ JJ He is always in touch with “me”,
With him always in touch “me”.
31 „±ü|¢ê¼çSƒ¼æ ²¢ï }¢¢æ |¢…y²ïÜUy±}¢¢çSƒ¼: J 31 Residing in all beings is “me”,

Whoever worships as ‘one’; “me”,
„±üƒ¢ ±¼ü}¢¢Ý¢ïùçÐ „ ²¢ïx¢è }¢ç² ±¼ü¼ï JJ He always lives in; “me”,
Though moves always, now you see.
32 ¥¢y}¢¢ñÐ}²ïÝ „±ü~¢ „}¢æ Ðà²ç¼ ²¢ïù…éüÝ J 32 His very self how one treats,
Arjuna others same way if he treats,
„é¶æ ±¢ ²çÎ ±¢ Îé:¶æ „ ²¢ïx¢è ÐÚ}¢¢ï }¢¼: JJ Pleasure, pain; same way, if he treats,
He is supreme yogi, ‘me’ he meets.
33 ¥…éüÝ ©±¢™ Arjuna said

33 When you teach this yoga to me,
²¢ïù²æ ²¢ïx¢Sy±²¢ Ðí¢ïQU: „¢}²ïÝ }¢{é„êÎÝ J Madhusudan! About equality to me,
»¼S²¢ãæ Ý Ðø²¢ç}¢ ™@Hy±¢çySƒô¼ çSƒÚ¢}¢ì JJ My mind is wavering, I can’t see,
Stability is sometimes, lost by me.
34 Krishna! Mind is wavering one,

34 ™@Hæ çã }¢Ý: ÜUëc‡¢ Ðí}¢¢çƒ Ï¢H±gëÉ}¢ì J Strong, forceful, and dangerous, one
¼S²¢ãæ çÝx¢íãæ }¢‹²ï ±¢²¢ïçÚ± „éÎécÜUÚ}¢ì JJ Like cyclone wind, difficult to stop,
I am afraid, then, how to stop.

35 No doubt my dear oh! Great one,
35 ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï }¢Ý¢ï Îé<Ýx¢íãæ ™H}¢ì J Mind is wavering, difficult one,
Cyclone wind is stopped by mount,
¥|²¢„ïÝ ¼é ÜU¢ñ‹¼ï² ±ñÚ¢x²ï‡¢ ™ x¢ës¼ï JJ Stop this mind with intellect mount.
36 ¥„æ²¼¢y}¢Ý¢ ²¢ïx¢¢ï ÎécÐí¢Ð §ç¼ }¢ï }¢ç¼: J 36 Without self control yoga is hard,
This I agree, oh! My dear lad!
±à²¢y}¢Ý¢ ¼é ²¼¼¢ ø¢v²¢ïù±¢#é}¢éÐ¢²¼: JJ With control of self, not at all hard,
With practice, detachment, it’s not hard.
37 ¥²ç¼: Ÿ¢h²¢ïÐï¼¢ï ²¢ïx¢¢Ó™çH¼}¢¢Ý„: J 37 What happens to the faithful one,
Who practices yoga, endeavouring one,
¥Ðí¢Œ² ²¢ïx¢„æç„ôh ÜU¢æ x¢ô¼ ÜUëc‡¢ x¢ÓÀç¼ JJ If his mind, wavers on the way
What way he goes, please now say.
38 ÜUçÓ™ó¢¢ï|¢²ç±|¢íCçàÀó¢¢|¢íç}¢± Ýà²ç¼ J 38 Losing the worlds; this, that, both,

Losing yoga of supreme path,
¥Ðíç¼D¢ï }¢ã¢Ï¢¢ã¢ï ç±}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Like evaporated, weakened cloud,
Will he perish, tell my lord.
39 »¼‹}¢ï „æà¢²æ ÜUëc‡¢ Àïœ¢é}¢ãüS²à¢ï¯¼: J 39 Krishna! This my fear and doubt,

You can dispel, there is no doubt.
y±Î‹²: „æà¢²S²¢S² Àïœ¢¢ Ý séÐÐl¼ï JJ None can clear apart from you,
Therefore clarify; you please do.

40 Neither in this, and, in that not,
40 Ð¢ƒü Ýñ±ïã Ý¢}¢é~¢ ç±Ý¢à¢S¼S² ç±l¼ï J Harm for him is there naught.
Ý çã ÜUË²¢‡¢ÜUëyÜUçpgéx¢üô¼ ¼¢¼ x¢ÓÀç¼ JJ The doer of good, now you see,
My dear! Arjuna! falls not he.
41 Ðí¢Œ² Ðé‡²ÜUë¼¢æ H¢ïÜU¢Ýéç¯y±¢ à¢¢E¼è: „}¢¢: J 41 To good worlds; surely he goes,

There, for long time happily lives,
à¢é™èÝ¢æ Ÿ¢è}¢¼¢æ x¢ïãï ²¢ïx¢|¢íC¢ïùç|¢…¢²¼ï JJ Reaches then he, wealthy homes.
Loser of yoga, gets good place.
42 ¥ƒ±¢ ²¢ïçx¢Ý¢}¢ï± ÜUéHï |¢±ç¼ {è}¢¼¢}¢ì J 42 Or he gets, the company of good,

Yogis whose thinking is good,
»¼çh ÎéHü|¢¼Úæ H¢ïÜUï …‹}¢ ²ÎèÎëà¢}¢ì JJ Good company, see, in this world,
To attain is truly very hard.
43 ¼~¢ ¼æ Ï¢éçh„æ²¢ïx¢æ H|¢¼ï Ð¢ñ±üÎïçãÜU}¢ì J 43 There he finds his old way,

The yogic way, intellect way,
²¼¼ï ™ ¼¼¢ï |¢ê²: „æç„h¢ñ ÜUéLÝ‹ÎÝ JJ He endeavours in that way,
He is then on realisation way.
44 Ðê±¢ü|²¢„ïÝ ¼ïÝñ± çãî²¼ï s±à¢¢ïùçÐ „: J 44 Because of his, own good past,

He regains yoga, and not lost.
ç…¿¢¢„éÚçÐ ²¢ïx¢S² à¢ÏÎÏ¢ír¢¢ç¼±¼ü¼ï JJ He who wills for the yogic way,
Crosses sound supreme and is on way.
45 Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è „æà¢éhçÜUçËÏ¢¯: J 45 One who strives on; on, and on,
Yogi he is, he has already won.
¥ÝïÜU…‹}¢„æç„hS¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ After the effort of many, many lives
To supreme state that one moves.
52 Sri Samagra Bhagavad Gita BG • VI-35 to 45

46 ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è ¿¢¢çÝ|²¢ïùçÐ }¢¼¢ïùç{ÜU: J 46 Yogi is better than contemplating ones,
Yogi is better than knowledgeable ones,
ÜU<}¢|²p¢ç{ÜU¢ï ²¢ïx¢è ¼S}¢¢l¢ïx¢è |¢±¢…éüÝ JJ Yogi is better than workful too,
Therefore, Arjuna! Yogi become you.
47 Amongst yogis endeavouring ones,

47 ²¢ïçx¢Ý¢}¢çÐ „±ïü¯¢æ }¢e¼ïÝ¢‹¼Ú¢y}¢Ý¢ J Who sees me in the inner place,
Ÿ¢h¢±¢‹|¢…¼ï ²¢ï }¢¢æ „ }¢ï ²éQU¼}¢¢ï }¢¼: JJ With dedication who worships ‘me’.
That one is best, so says me.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of meditation and self-

control, where the method of self
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï improvement, the supremacy of
appropriateness, the greatest bliss in
¥¢y}¢„æ²}¢²¢ïx¢¢ï Ý¢}¢ ¯D¢ïùŠ²¢²: JJ 6 JJ meditation, the vision of inner self, the
yoga of equality, the way of control the
wavering mind, the state of loser of yoga,
and the supremacy of yoga are described.

Chapter 7
JJ ¥ƒ „#}¢¢ïùŠ²¢²: 7 JJ Path of Wisdom
ç±¿¢¢Ý²¢ïx¢ (Vignana Yoga)

1 Arjuna! Engaging mind in me,
1 }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü ²¢ïx¢æ ²éT‹}¢Î¢Ÿ¢²: J Perform yoga taking shelter in me.
¥„æà¢²æ „}¢x¢íæ }¢¢æ ²ƒ¢ ¿¢¢S²ç„ ¼ÓÀë‡¢é JJ Doubtless, then, you will know me,
How is that way know from me.
2 That knowledge, the wisdomful,

2 ¿¢¢Ýæ ¼ïùãæ „ç±¿¢¢Ýç}¢Îæ ±ÿ²¢}²à¢ï¯¼: J Leaving nothing, I will tell.
²Á¿¢¢y±¢ Ýïã |¢ê²¢ïù‹²Á¿¢¢¼Ã²}¢±çà¢c²¼ï JJ Knowing which is nothing to know,
Here in this world, listen you so.
3 One man amongst thousand men,

3 }¢Ýéc²¢‡¢¢æ „ãdï¯é ÜUçpl¼ç¼ ç„h²ï J May strive to realise now and then.
²¼¼¢}¢çÐ ç„h¢Ý¢æ ÜUçp‹}¢¢æ ±ïçœ¢ ¼œ±¼: JJ Amongst many a striving one,
Knows me fully some rare one.
4 Land and water fire too,

4 |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: ¶æ }¢Ý¢ï Ï¢éçhÚï± ™ J Air and space, mind, intellect too,
¥ãV¢Ú §¼è²æ }¢ï ç|¢ó¢¢ ÐíÜUëç¼ÚC{¢ JJ To these seven, then adding ego,
Eight fold my nature, now you know.
5 This my nature is the lower one,

5 ¥ÐÚï²ç}¢¼Sy±‹²¢æ ÐíÜUëô¼ ç±çh }¢ï ÐÚ¢}¢ì J Apart from this is the higher one,
…è±|¢ê¼¢æ }¢ã¢Ï¢¢ã¢ï ²²ïÎæ {¢²ü¼ï …x¢¼ì JJ Life of living beings is which one,
Supports this world, oh! Mighty one.
6 »¼l¢ïÝèçÝ |¢ê¼¢çÝ „±¢ü‡¢èy²éÐ{¢Ú² J 6 These are origin of beings all,

These are cause for beings all.
¥ãæ ÜUëyFS² …x¢¼: Ðí|¢±: ÐíH²S¼ƒ¢ JJ Origin of all worlds is sure me,
Beginning also the end is me.
7 }¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜUç@ÎçS¼ {ÝT² J 7 There is nothing greater than me,

There is nothing higher than me.
}¢ç² „±üç}¢Îæ Ðí¢ï¼æ „ê~¢ï }¢ç‡¢x¢‡¢¢ §± JJ All these worlds are strung on me,
Like diamonds on string, now you see!
8 Ú„¢ïùã}¢Œ„é ÜU¢ñ‹¼ï² Ðí|¢¢çS}¢ à¢çà¢„ê²ü²¢ï: J 8 Taste in water: me, Kunti’s son!

Brightness: me, of moon and sun.
Ðí‡¢±: „±ü±ïÎï¯é à¢ÏÎ: ¶ï Ð¢ñL¯æ Ýë¯é JJ In all the vedas, “Aum” is me,
Sound in space is also me
Man’s manliness is sure me.
9 Ðé‡²¢ï x¢‹{: ÐëçƒÃ²¢æ ™ ¼ï…p¢çS}¢ ç±|¢¢±„¢ñ J 9 The scent of earth is sure me,
Brilliance of fire is also me.
…è±Ýæ „±ü|¢ê¼ï¯é ¼Ðp¢çS}¢ ¼ÐçS±¯é JJ The life of all beings is me,
Temper of tempered is also me.
10 Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ ç±çh Ð¢ƒü „Ý¢¼Ý}¢ì J 10 Seed of all beings is me,
The ancient one, Partha! See.
Ï¢éçhÏ¢éüçh}¢¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì JJ The intelligence of intelligent is me,
Brightness of bright is also me.
54 Sri Samagra Bhagavad Gita BG • VII-1 to 10

11 Ï¢Hæ Ï¢H±¼¢æ ™¢ãæ ÜU¢}¢Ú¢x¢ç±±<…¼}¢ì J 11 The strength of strong ones is me,
When it is desireless, know now ye.
{}¢¢üç±Lh¢ï |¢ê¼ï¯é ÜU¢}¢¢ïùçS}¢ |¢Ú¼¯ü|¢ JJ In the living beings desire is me,
When opposing wrong, now you see.
12 ²ï ™ñ± „¢çœ±ÜU¢ |¢¢±¢ Ú¢…„¢S¼¢}¢„¢p ²ï J 12 And, whosoever is Sattvik one,

Who is Rajasik, Tamasik one,
}¢œ¢ »±ïç¼ ¼¢ç‹±çh Ý y±ãæ ¼ï¯é ¼ï }¢ç² JJ They exist because of me,
In them, not me, they are in me.
13 ç~¢ç|¢x¢éü‡¢}¢²ñ|¢¢ü±ñÚïç|¢: „±üç}¢Îæ …x¢¼ì J 13 Deluded by these characters three,

All these worlds cannot see,
}¢¢ïçã¼æ Ý¢ç|¢…¢Ý¢ç¼ }¢¢}¢ï|²: ÐÚ}¢Ã²²}¢ì JJ The ultimate and supreme: me,
Character covers truth, now you see.
14 Îñ±è sï¯¢ x¢é‡¢}¢²è }¢}¢ }¢¢²¢ ÎéÚy²²¢ J 14 This illusion is created by me.
It’s divine and characterful, see.
}¢¢}¢ï± ²ï ÐíÐl‹¼ï }¢¢²¢}¢ï¼¢æ ¼Úç‹¼ ¼ï JJ This illusion is difficult to cross,
Taking refuge in me one can cross.
15 Ý }¢¢æ ÎécÜUëç¼Ý¢ï }¢êÉ¢: ÐíÐl‹¼ï ÝÚ¢{}¢¢: J 15 Doers of evil, ignorant men,

My refuge, take not, lonely men.
}¢¢²²¢ÐN¼¿¢¢Ý¢ ¥¢„éÚæ |¢¢±}¢¢çŸ¢¼¢: JJ In illusion, their knowledge is lost,
With devilish nature, they are lost.
16 ™¼é<±{¢ |¢…‹¼ï }¢¢æ …Ý¢: „éÜUëç¼Ý¢ïù…éüÝ J 16 Arjuna! Hear, doers of good,

Worship me in four ways: good.
¥¢¼¢üï ç…¿¢¢„éÚƒ¢üƒèü ¿¢¢Ýè ™ |¢Ú¼¯ü|¢ JJ Men in distress, seekers of wealth,
Men of knowledge, seekers of truth.
17 ¼ï¯¢æ ¿¢¢Ýè çÝy²²éQU »ÜU|¢çQU<±çà¢c²¼ï J 17 In them, knowledgeable is steady every way,

Excels in devotion in the singular way.
çÐí²¢ï çã ¿¢¢çÝÝ¢ïùy²ƒü}¢ãæ „ ™ }¢}¢ çÐí²: JJ Greatly dear to knowledgeable is me,
Greatly dear is knowledgeable to me.
18 ©Î¢Ú¢: „±ü »±ñ¼ï ¿¢¢Ýè y±¢y}¢ñ± }¢ï }¢¼}¢ì J 18 Noble are surely all of them see!
But knowledgeable is certainly me.
¥¢çSƒ¼: „ çã ²éQU¢y}¢¢ }¢¢}¢ï±¢Ýéœ¢}¢¢æ x¢ç¼}¢ì JJ Stable he is, aligned in self,
For him supreme goal is myself.
19 Ï¢ãêÝ¢æ …‹}¢Ý¢}¢‹¼ï ¿¢¢Ý±¢‹}¢¢æ ÐíÐl¼ï J 19 After the end of many births see!
Knowledgeable takes refuge in me.
±¢„éÎï±: „±üç}¢ç¼ „ }¢ã¢y}¢¢ „éÎéHü|¢: JJ Realises all this as all pervading one,
Such great soul is really rare one.
20 ÜU¢}¢ñS¼ñS¼ñNü¼¿¢¢Ý¢: ÐíÐl‹¼ïù‹²Îï±¼¢: J 20 With many desires whose knowledge is lost,

Who worship others for results; quick, fast,
¼æ ¼æ çÝ²}¢}¢¢Sƒ¢² ÐíÜUëy²¢ çÝ²¼¢: S±²¢ JJ Follows this, that or any other way,
They are limited by nature, know you may.
21 ²¢ï ²¢ï ²¢æ ²¢æ ¼Ýéæ |¢QU: Ÿ¢h²¢<™¼éç}¢ÓÀç¼ J 21 When a devotee worships in whatever way,
When in dedication worships that way,
¼S² ¼S²¢™H¢æ Ÿ¢h¢æ ¼¢}¢ï± ç±Î{¢}²ã}¢ì JJ His dedication is made stable by me,
In his way, he is supported by me.
22 „ ¼²¢ Ÿ¢h²¢ ²éQUS¼S²¢Ú¢{Ý}¢èã¼ï J 22 With dedication, if worships one,

Aligned in dedication, is when one,
H|¢¼ï ™ ¼¼: ÜU¢}¢¢‹}¢²ñ± ç±çã¼¢ç‹ã¼¢Ýì JJ He will get whatever he wants,
It is me who fulfils his wants.
BG • VII-11 to 22 III. Srimad Bhagavad Gita 55

23 ¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼j±y²ËÐ}¢ï{„¢}¢ì J 23 Limited are fruits in that way,
Fruits of thoughtless, let me say.
Îï±¢‹Îï±²…¢ï ²¢ç‹¼ }¢jQU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Whom worships one, them; he will get,
Surely me, my devotee will get.
24 ¥Ã²QUæ Ã²çQU}¢¢Ðó¢æ }¢‹²‹¼ï }¢¢}¢Ï¢éh²: J 24 Non intelligent considers me in form,

Me is really without any form.
ÐÚæ |¢¢±}¢…¢Ý‹¼¢ï }¢}¢¢Ã²}¢Ýéœ¢}¢}¢ì JJ Know not they me as supreme one,
As immutable, as second to none.
25 Ý¢ãæ ÐíÜU¢à¢: „±üS² ²¢ïx¢}¢¢²¢„}¢¢±ë¼: J 25 Illuminated, to all is not me,

By illusion of my yoga, covered is me.
}¢êÉ¢ïù²æ Ý¢ç|¢…¢Ý¢ç¼ H¢ïÜU¢ï }¢¢}¢…}¢Ã²²}¢ì JJ Ignorant world knows, not me,
Immutable, unborn is sure me.
26 ±ïÎ¢ãæ „}¢¼è¼¢çÝ ±¼ü}¢¢Ý¢çÝ ™¢…éüÝ J 26 Past of beings is known by me.

Present of beings is known by me.
|¢ç±c²¢ç‡¢ ™ |¢ê¼¢çÝ }¢¢æ ¼é ±ïÎ Ý ÜUpÝ JJ Future of beings is known by me.
Arjuna! Any one knows not me.
27 §ÓÀ¢mï¯„}¢éyƒïÝ m‹m}¢¢ïãïÝ |¢¢Ú¼ J 27 Like and dislike bind man well.

This deluding pair make life hell.
„±ü|¢ê¼¢çÝ „}}¢¢ïãæ „x¢ïü ²¢ç‹¼ ÐÚ‹¼Ð JJ All beings are under their spell,
From time of birth, now let me tell.
28 ²ï¯¢æ y±‹¼x¢¼æ Ð¢Ðæ …Ý¢Ý¢æ Ðé‡²ÜU}¢ü‡¢¢}¢ì J 28 But good deeds, those who do,
Remove their sin, those who, too,
¼ï m‹m}¢¢ïãçÝ}¢éüQU¢ |¢…‹¼ï }¢¢æ ÎëÉ±í¼¢: JJ From deluding pair, they get free,
Strong willed ones, who worship me.
29 …Ú¢}¢Ú‡¢}¢¢ïÿ¢¢² }¢¢}¢¢çŸ¢y² ²¼ç‹¼ ²ï J 29 For release from, the decay and death,
Who takes my shelter, strives forthwith,
¼ï Ï¢ír¢ ¼çmÎé: ÜUëyF}¢Š²¢y}¢æ ÜU}¢ü ™¢ç¶H}¢ì JJ They will come to know, that ultimate,
Will know the self, and work my mate!
30 „¢ç{|¢ê¼¢ç{Îñ±æ }¢¢æ „¢ç{²¿¢æ ™ ²ï ç±Îé: J 30 In being is me, in divine is me,

In sacrifice is me, in all this is me.
Ðí²¢‡¢ÜU¢HïùçÐ ™ }¢¢æ ¼ï ç±Îé²éüQU™ï¼„: JJ Who knows this, he will know me,
At times of journey, aligned in me.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of wisdom, where rarity

Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï of realised person, the lower eight fold
nature of the supreme, the higher nature,
ç±¿¢¢Ý²¢ïx¢¢ï Ý¢}¢ „#}¢¢ïùŠ²¢²: JJ 7 JJ the inner stringing way of the great one;
the essence of all; the origin of all
beings, the four way of worship, the
supremacy of the knowledgeable, the
indirect and direct ways to the ultimate,
the formlessness of supreme, the highest
knowledgeable one, and mention about
that ultimate, self, work, beings, divine
and sacrifice are described.
56 Sri Samagra Bhagavad Gita BG • VII-23 to 30

Chapter 8
JJ ¥ƒ ¥C}¢¢ïùŠ²¢²: 8 JJ Path of Imperishable
¥ÿ¢ÚÐÚÏ¢ír¢²¢ïx¢ Supreme Ultimate
(Akshara Parabrahma Yoga)
Arjuna said
¥…éüÝ ©±¢™ 1 What is ultimate, self is what?
1 ôÜU ¼ÎìÏ¢ír¢ çÜU}¢Š²¢y}¢æ ôÜU ÜU}¢ü ÐéL¯¢ïœ¢}¢ J Best of persons, work is what?
And as being is called what?
¥ç{|¢ê¼æ ™ ôÜU Ðí¢ïQU}¢ç{Îñ±æ çÜU}¢éÓ²¼ï JJ Then as divine is said what?
2 In this body, is known that,

2 ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ ÎïãïùçS}¢‹}¢{é„êÎÝ J As sacrifice, tell me that.
Ðí²¢‡¢ÜU¢Hï ™ ÜUƒæ ¿¢ï²¢ïùç„ çÝ²¼¢y}¢ç|¢: JJ At end of life’s journey, how,
Knows you yogi, tell me now.

3 Imperishable supreme is ultimate,
3 ¥ÿ¢Úæ Ï¢ír¢ ÐÚ}¢æ S±|¢¢±¢ïùŠ²¢y}¢}¢éÓ²¼ï J Inner essence is self, my mate!
|¢ê¼|¢¢±¢ïj±ÜUÚ¢ï ç±„x¢ü: ÜU}¢ü„æç¿¢¼: JJ Cause for birth of living being all,
Is known as work by one and all.
4 Being is that which perishes, you see,

4 ¥ç{|¢ê¼æ ÿ¢Ú¢ï |¢¢±: ÐéL¯E¢ç{Îñ±¼}¢ì J The “person” is really divine, know ye.
¥ç{²¿¢¢ïùã}¢ï±¢~¢ Îïãï Îïã|¢ë¼¢æ ±Ú JJ In this body the sacrifice is ‘me’,
Best of men know this from me.
5 ¥‹¼ÜU¢Hï ™ }¢¢}¢ï± S}¢Ú‹}¢évy±¢ ÜUHï±Ú}¢ì J 5 At time of end who thinks ‘me’

Leaves body, who, remembering ‘me’,
²: Ðí²¢ç¼ „ }¢j¢±æ ²¢ç¼ Ý¢Sy²~¢ „æà¢²: JJ He will attain the state of ‘me’,
There is no doubt, know from me.
6 ²æ ²æ ±¢çÐ S}¢Ú‹|¢¢±æ y²…y²‹¼ï ÜUHï±Ú}¢ì J 6 Whatever intends and remembers one,

While leaving body thinks that one,
¼æ ¼}¢ï±ñç¼ ÜU¢ñ‹¼ï² „Î¢ ¼j¢±|¢¢ç±¼: JJ That alone he attains, Kunti’s son,
As thoughtful, he becomes in that one.
7 ¼S}¢¢y„±ïü¯é ÜU¢Hï¯é }¢¢}¢ÝéS}¢Ú ²éŠ² ™ J 7 Therefore, Arjuna! At all time ye,

Keep on fighting remembering ‘me’
}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh}¢¢ü}¢ï±ñc²S²„æà¢²: JJ Mind and intellect offering to ‘me,
No doubt, you will come, to only me.
8 ¥|²¢„²¢ïx¢²éQUïÝ ™ï¼„¢ Ý¢‹²x¢¢ç}¢Ý¢ J 8 Joined in yoga in practice way,

Keeping mind from going astray
ÐÚ}¢æ ÐéL¯æ çÎÃ²æ ²¢ç¼ Ð¢ƒüÝéç™‹¼²Ýì JJ Who thinks of supreme person divine
He reaches Partha! That person divine.
9 ÜUô± ÐéÚ¢‡¢}¢Ýéà¢¢ç„¼¢Ú - 9 Knower is who, ancient who,

Ruler is who, protector who,
}¢‡¢¢ïÚ‡¢è²¢æ„}¢ÝéS}¢Úïl: J Atomic than atomic is who,
„±üS² {¢¼¢Ú}¢ç™‹y²MÐ - Supporter of all, is surely who,
In inconceivable, form is who,
}¢¢çÎy²y²±‡¢Z ¼}¢„: ÐÚS¼¢¼ì JJ Shining like, the Sun is who,
Causes life, to every one who,
Beyond the all darkness who,
BG • VIII-1 to 9 III. Srimad Bhagavad Gita 57

10 Ðí²¢‡¢ÜU¢Hï }¢Ý„¢™HïÝ 10 At the time of journey thinking of him,
In devotion and yoga, mind fixed on him,
|¢QUK¢ ²éQU¢ï ²¢ïx¢Ï¢HïÝ ™ñ± J Concentrating energy between the brows,
That supreme person, one reaches and knows.
|¢íé±¢ï}¢üŠ²ï Ðí¢‡¢}¢¢±ïà² „}²ÜUì -
„ ¼æ ÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ
11 ²Îÿ¢Úæ ±ïÎç±Î¢ï ±Îç‹¼ 11 Knowers say as imperishable which;

Seers enter leaving attachment which;
ç±à¢ç‹¼ ²l¼²¢ï ±è¼Ú¢x¢¢: J Seekers of ultimate, will move for which;
That state, let me describe, supreme is which;
²çÎÓÀ‹¼¢ï Ï¢ír¢™²Z ™Úç‹¼
¼œ¢ï ÐÎæ „Ñì x¢íãï‡¢ Ðí±ÿ²ï JJ
12 All gates of body, regulating well,
12 „±üm¢Ú¢ç‡¢ „æ²}² }¢Ý¢ï NçÎ çÝLŠ² ™ J Confining mind, in own heart, well,
}¢êŠ‹²¢ü{¢²¢y}¢Ý: Ðí¢‡¢}¢¢çSƒ¼¢ï ²¢ïx¢{¢Ú‡¢¢}¢ì JJ In head; life energy, centering well,
Being established in the yoga, well,
13 ¥¢ïç}¢y²ïÜU¢ÿ¢Úæ Ï¢ír¢ Ã²¢ãÚ‹}¢¢}¢ÝéS}¢ÚÝì J 13 Thinking, uttering one letter ‘AUM’

Experiencing the one spirit ‘AUM’
²: Ðí²¢ç¼ y²…‹Îïãæ „ ²¢ç¼ ÐÚ}¢¢æ x¢ç¼}¢ì JJ Who departs leaving bodily state,
He attains the supreme state.
14 ¥Ý‹²™ï¼¢: „¼¼æ ²¢ï }¢¢æ S}¢Úç¼ çÝy²à¢: J 14 Who always thinks ne other than ‘me,,
Who constantly remembers only ‘me’,
¼S²¢ãæ „éH|¢: Ð¢ƒü çÝy²²éQUS² ²¢ïçx¢Ý: JJ He gets Partha! Quite easily ‘me’,
Always aligned, the yogi is he.
15 There is no rebirth for who gets ‘me’,

15 }¢¢}¢éÐïy² ÐéÝ…ü‹}¢ Îé:¶¢H²}¢à¢¢E¼}¢ì J Rebirth is abode of pain, impermanent, see!
Ý¢ÐAé±ç‹¼ }¢ã¢y}¢¢Ý: „æç„ôh ÐÚ}¢¢æ x¢¼¢: JJ Great souls are in freedom state.
For realised one is that supreme state.
16 ¥¢Ï¢ír¢|¢é±Ý¢Ì¢ïÜU¢: ÐéÝÚ¢±<¼Ý¢ïù…éüÝ J 16 Worlds up to the ultimate one,

Cause return, know Kunti’s son.
}¢¢}¢éÐïy² ¼é ÜU¢ñ‹¼ï² ÐéÝ…ü‹}¢ Ý ç±l¼ï JJ For that person, me; who has won,
Return is none, rebirth none.
17 „ãd²éx¢Ð²ü‹¼}¢ã²üÎìÏ¢ír¢‡¢¢ï ç±Îé: J 17 Thousand ages, let me say,

Together make a cosmic day.
Ú¢ô~¢ ²éx¢„ãd¢‹¼¢æ ¼ïùã¢ïÚ¢~¢ç±Î¢ï …Ý¢: JJ Thousand ages, that is right!,
Together make a cosmic night.
18 ¥Ã²QU¢mKQU²: „±¢ü: Ðí|¢±‹y²ãÚ¢x¢}¢ï J 18 At dawn emerges every form,

From that, which is without form.
Ú¢~²¢x¢}¢ï ÐíHè²‹¼ï ¼~¢ñ±¢Ã²QU„æ¿¢ÜUï JJ At night merges every form,
Into that, which is without form.
19 |¢ê¼x¢í¢}¢: „ »±¢²æ |¢êy±¢ |¢êy±¢ ÐíHè²¼ï J 19 All living beings come and go,
Again and again that you know.
Ú¢~²¢x¢}¢ïù±à¢: Ð¢ƒü Ðí|¢±y²ãÚ¢x¢}¢ï JJ Merges each one, right when comes,
Emerges each one, dawn when comes.
20 ÐÚS¼S}¢¢œ¢é |¢¢±¢ïù‹²¢ïùÃ²QU¢ïùÃ²QU¢y„Ý¢¼Ý: J 20 Beyond, that, without form,

There is another with no form.
²: „ „±ïü¯é |¢ê¼ï¯é Ýà²y„é Ý ç±Ýà²ç¼ JJ Perishes not, that formless at all,
Perish when, living beings all.
58 Sri Samagra Bhagavad Gita BG • VIII-10 to 20

21 ¥Ã²QU¢ïùÿ¢Ú §y²éQUS¼}¢¢ãé: ÐÚ}¢¢æ x¢ç¼}¢ì J 21 Imperishable is, that formless.
Ultimate goal, that formless.
²æ Ðí¢Œ² Ý çÝ±¼ü‹¼ï ¼h¢}¢ ÐÚ}¢æ }¢}¢ JJ Return is nil, from that sense.
That is my state, supreme state.
22 ÐéL¯: „ ÐÚ: Ð¢ƒü |¢QUK¢ H|²Sy±Ý‹²²¢ J 22 Apart from devotion, other way none,
To gain that ‘Person’, supreme one,
²S²¢‹¼: Sƒ¢çÝ |¢ê¼¢çÝ ²ïÝ „±üç}¢Îæ ¼¼}¢ì JJ Within who dwell, beings all.
By whom pervaded, is this all.
23 ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢}¢¢±ëôœ¢ ™ñ± ²¢ïçx¢Ý: J 23 Return people, at which time,

Return not people, at which time.
Ðí²¢¼¢ ²¢ç‹¼ ¼æ ÜU¢Hæ ±ÿ²¢ç}¢ |¢Ú¼¯ü|¢ JJ When, yogis, leave at end time,
Know, Bharata!, the secret of time.
24 ¥çx¢AÁ²¢üïç¼Úã: à¢éÜ£U : ¯‡}¢¢„¢ ©œ¢Ú¢²‡¢}¢ì J 24 Like day and fire and also light,
Half year warm, half moon; bright,
¼~¢ Ðí²¢¼¢ x¢ÓÀç‹¼ Ï¢ír¢ Ï¢ír¢ç±Î¢ï …Ý¢: JJ Clear path is the supreme path,
There is no return in that path.
25 {ê}¢¢ï Ú¢ç~¢S¼ƒ¢ ÜUëc‡¢: ¯‡}¢¢„¢ Îçÿ¢‡¢¢²Ý}¢ì J 25 Like night and smoke and darkness,
Half year cool and half moon less,
¼~¢ ™¢‹Îí}¢„æ Á²¢ïç¼²¢üïx¢è Ðí¢Œ² çÝ±¼ü¼ï JJ Clear not is, the ignorant path,
There is return in that path.
26 à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï …x¢¼: à¢¢E¼ï }¢¼ï J 26 Light and darkness these two ways,
In this world are the eternal ways,
»ÜU²¢ ²¢y²Ý¢±ëçœ¢}¢‹²²¢±¼ü¼ï ÐéÝ: JJ One way is the non return way,
One way is the returning way.
27 Ýñ¼ï „ë¼è Ð¢ƒü …¢Ý‹²¢ïx¢è }¢és¢ç¼ ÜUpÝ J 27 Yogi knows, these two ways,
Undeluded is he, sure, always,
¼S}¢¢y„±ïü¯é ÜU¢Hï¯é ²¢ïx¢²éQU¢ï |¢±¢…éüÝ JJ Therefore my dear Arjuna you,
Become yogi, that you do.
28 ±ïÎï¯é ²¿¢ï¯é ¼Ð:„é ™ñ± 28 In knowledge, tempering, gain is what,

In sacrifice, giving, gain is what,
Î¢Ýï¯é ²yÐé‡²ÈUHæ ÐíçÎC}¢ì J Beyond that gains is that ultimate,
¥y²ïç¼ ¼y„±üç}¢Îæ ç±çÎy±¢ Knowing this, yogi, attains that state.
²¢ïx¢è ÐÚæ Sƒ¢Ý}¢éÐñç¼ ™¢l}¢ì JJ This is the path of imperishable supreme

ultimate where the meanings of ultimate,
self, work, being, person and sacrifice;
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é the way to be with ultimate at the time of
journey of end of body, the supreme state
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï of ‘AUM’ the supreme state of self, the
¥ÿ¢ÚÐÚÏ¢ír¢²¢ïx¢¢ï Ý¢}¢¢C}¢¢ïùŠ²¢²: JJ 8 JJ cyclic merging and emerging nature of
beings, the way of devotion to reach
imperishable ultimate state, the returning
and non returning ways, and the supreme
gain at ultimate state are described.
BG • VIII-21 to 28 III. Srimad Bhagavad Gita 59

Chpater 9
JJ ¥ƒ Ý±}¢¢ïùŠ²¢²: 9 JJ The Path of Royal Knowledge
Ú¢…ç±l¢Ú¢…x¢és²¢ïx¢ and Royal Secret
(Raja Vidya Raja Guhya Yoga)
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 1 Now let me tell the secret most,
1 §Îæ ¼é ¼ï x¢és¼}¢æ Ðí±ÿ²¢}²Ý„ê²±ï J Jealousless one! This is top most.
The knowledge with wisdom it is,
¿¢¢Ýæ ç±¿¢¢Ý„çã¼æ ²Á¿¢¢y±¢ }¢¢ïÿ²„ïùà¢é|¢¢¼ì JJ Knowing which, freedom from evil is.
2 Ú¢…ç±l¢ Ú¢…x¢ésæ Ðç±~¢ç}¢Î}¢éœ¢}¢}¢ì J 2 This royal knowledge is pure one,

This royal secret is best one.
Ðíy²ÿ¢¢±x¢}¢æ {}²Z „é„é¶æ ÜU¼éü}¢Ã²²}¢ì JJ Realisable, right and directly won,
Imperishable one, quite easily done.
3 ¥Ÿ¢g{¢Ý¢: ÐéL¯¢ {}¢üS²¢S² ÐÚ‹¼Ð J 3 A person, in whom, dedication; nought,

For this right way endeavours not,
¥Ðí¢Œ² }¢¢æ çÝ±¼ü‹¼ï }¢ëy²é„æ„¢Ú±y}¢üçÝ JJ He will return and gets ‘me’ not,
This deathful world, crosses, he not.
4 }¢²¢ ¼¼ç}¢Îæ „±Z …x¢ÎÃ²QU}¢ê<¼Ý¢ J 4 All this world is pervaded by ‘me’,

Without any form, really is ‘me’,
}¢ySƒ¢çÝ „±ü|¢ê¼¢çÝ Ý ™¢ãæ ¼ïc±±¢çSƒ¼: JJ All beings are, situated in ‘me’
In them, not situated is ‘me’.
5 Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì J 5 Living beings are not in ‘me’,
See! Splendour of yoga in ‘me’
|¢ê¼|¢ëó¢ ™ |¢ê¼Sƒ¢ï }¢}¢¢y}¢¢ |¢ê¼|¢¢±Ý: JJ Creating beings, supporting them,
‘myself’ does not stay in them.
6 ²ƒ¢ÜU¢à¢çSƒ¼¢ï çÝy²æ ±¢²é: „±ü~¢x¢¢ï }¢ã¢Ýì J 6 Wind, eternally is in the sky,

Reaching every part of the sky,
¼ƒ¢ „±¢üç‡¢ |¢ê¼¢çÝ }¢ySƒ¢Ýèy²éÐ{¢Ú² JJ All living beings stay in ‘me’
Supported by each part of ‘me’.
7 „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² ÐíÜUëô¼ ²¢ç‹¼ }¢¢ç}¢ÜU¢}¢ì J 7 All living beings, see! Kunti’s son,
Come from nature, my own one,
ÜUËÐÿ¢²ï ÐéÝS¼¢çÝ ÜUËÐ¢Î¢ñ ç±„ë…¢}²ã}¢ì JJ At end of creation to into ‘me’,
At start of creation come from ‘me’.
8 Assuming the nature of ‘me’,

8 ÐíÜUëô¼ S±¢}¢±C|² ç±„ë…¢ç}¢ ÐéÝ: ÐéÝ: J Again and again, them, sends out ‘me’,
|¢ê¼x¢í¢}¢ç}¢}¢æ ÜUëyF}¢±à¢æ ÐíÜUë¼ï±üà¢¢¼ì JJ Living beings are helpless, see!,
Controlled by the nature of ‘me’.
9 Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ çÝÏ¢ŠÝç‹¼ {ÝT² J 9 By these actions is bound not ‘me’,
Winner of wealth! Now listen ‘me’,
©Î¢„èÝ±Î¢„èÝ}¢„QUæ ¼ï¯é ÜU}¢ü„é JJ As unconcerned one, stays ever ‘me’,
In those actions, not interested ‘me’.
10 }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: „ê²¼ï „™Ú¢™Ú}¢ì J 10 Nature, under supervision of ‘me’,

Produces moving, non-moving, see!
ãï¼éÝ¢ÝïÝ ÜU¢ñ‹¼ï² …x¢çmÐçÚ±¼ü¼ï JJ Because of the fact, this very one,
World revolves then, Kunti’s son!
60 Sri Samagra Bhagavad Gita BG • IX-1 to 10

11 ¥±…¢Ýç‹¼ }¢¢æ }¢êÉ¢ }¢¢Ýé¯èæ ¼Ýé}¢¢çŸ¢¼}¢ì J 11 Ignorant ones know not ‘me’,
Residing in human body is ‘me’.
ÐÚæ |¢¢±}¢…¢Ý‹¼¢ï }¢}¢ |¢ê¼}¢ãïEÚ}¢ì JJ They know not supremacy of ‘me’,
Lord of all beings is really ‘me’.
12 }¢¢ïÍ¢¢à¢¢ }¢¢ïÍ¢ÜU}¢¢ü‡¢¢ï }¢¢ïÍ¢¿¢¢Ý¢ ç±™ï¼„: J 12 With false hopes, with false works,
With false knowledge, thoughtless ones,
Ú¢ÿ¢„è}¢¢„éÚèæ ™ñ± ÐíÜUëô¼ }¢¢ïçãÝèæ çŸ¢¼¢: JJ They follow the, demonic ways.
Deluded nature acquire those ones.
13 }¢ã¢y}¢¢ÝS¼é }¢¢æ Ð¢ƒü Îñ±èæ ÐíÜUëç¼}¢¢çŸ¢¼¢: J 13 With right hopes, with right works,
With right knowledge, thoughtful ones,
|¢…‹y²Ý‹²}¢Ý„¢ï ¿¢¢y±¢ |¢ê¼¢çÎ}¢Ã²²}¢ì JJ They follow the pure, divine ways,
Worship me alone the devoted ones.
14 „¼¼æ ÜUè¼ü²‹¼¢ï }¢¢æ ²¼‹¼p ÎëÉ±í¼¢: J 14 They always, praise, extol me,
The determined, endeavouring, see,
Ý}¢S²‹¼p }¢¢æ |¢QUK¢ çÝy²²éQU¢ ©Ð¢„¼ï J Ever aligned ones worship me.
With devotion prostrate to me,
15 ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï ²…‹¼¢ï }¢¢}¢éÐ¢„¼ï J 15 Knowledge sacrifice, offering to ‘me’,

They pray and worship ‘me’,
»ÜUy±ïÝ Ðëƒvy±ïÝ Ï¢ãé{¢ ç±E¼¢ï}¢é¶}¢ì JJ Seeing different ways, one way; ‘me’
The multifaceted universal, ‘me’.
16 ¥ãæ RU¼éÚãæ ²¿¢: S±{¢ã}¢ã}¢¢ñ¯{}¢ì J 16 Offering is me, sacrifice; me,

Oblation and herb also me,
}¢‹~¢¢ïùã}¢ã}¢ï±¢Á²}¢ã}¢çx¢AÚãæ ãé¼}¢ì JJ Formula me, fuel is me,
Fire is me, process is me.
17 çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J 17 Father of the world, is sure me,
Mother, sustainer, grandfather, me
±ïlæ Ðç±~¢}¢¢ïV¢Ú «ÜUì „¢}¢ ²…éÚï± ™ JJ The knowledge, pure, ‘AUM’ is me,
Vedas, all four are surely me.
18 x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ çÝ±¢„: à¢Ú‡¢æ „éN¼ì J 18 Goal, supporter, lord, witness; me,
Shelter, refuge, well wisher; me,
Ðí|¢±: ÐíH²: Sƒ¢Ýæ çÝ{¢Ýæ Ï¢è…}¢Ã²²}¢ì JJ Origin and also the end is me,
Treasure, imperishable seed is me.
19 ¼Ð¢}²ã}¢ãæ ±¯Z çÝx¢ëØ¢}²éy„ë…¢ç}¢ ™ J 19 Generated is the heat by me.

Rain is caused, stopped by me,
¥}¢ë¼æ ™ñ± }¢ëy²ép „Î„Ó™¢ã}¢…éüÝ JJ Immortality and death is me,
Being, non-being Arjuna! Me.
20 ~¢ñç±l¢ }¢¢æ „¢ï}¢Ð¢: Ðê¼Ð¢Ð¢- 20 Having learnt three vedas,

With, offerings, worshipping me,
²¿¢ñçÚß¢ S±x¢üô¼ Ðí¢ƒü²‹¼ï J With sacrifice, removing sins,
¼ï Ðé‡²}¢¢„¢l „éÚï‹ÎíH¢ïÜU- For heavens who pray see,
Gaining lot, good work fruits,
}¢Ô¢Aç‹¼ çÎÃ²¢ç‹Îç± Îï±|¢¢ïx¢¢Ýì JJ They enjoy heavens know ye,
Stay they long in divine worlds,
Divine pleasures enjoying, see!
21 ¼ï ¼æ |¢évy±¢ S±x¢üH¢ïÜUæ ç±à¢¢Hæ 21 Enjoying, vast, heavenly worlds,

When reduced are good work-fruits,
ÿ¢è‡¢ï Ðé‡²ï }¢y²üH¢ïÜUæ ç±à¢ç‹¼ J Return to the mortal worlds,
Thus come and go seeker of desires.
»±æ ~¢²è{}¢ü}¢ÝéÐíÐó¢¢-
x¢¼¢x¢¼æ ÜU¢}¢ÜU¢}¢¢ H|¢‹¼ï JJ
BG • IX-11 to 21 III. Srimad Bhagavad Gita 61
22 ¥Ý‹²¢çp‹¼²‹¼¢ï }¢¢æ ²ï …Ý¢: Ð²éüÐ¢„¼ï J 22 In none-other way who think about me
In devoted way who worship well me
¼ï¯¢æ çÝy²¢ç|¢²éQU¢Ý¢æ ²¢ïx¢ÿ¢ï}¢æ ±ã¢}²ã}¢ì JJ They are ever aligned, united with me
Their progress, welfare takes care me.
23 Even those worship others, who,

23 ²ïùŒ²‹²Îï±¼¢|¢QU¢ ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J With dedication worship, who,
¼ïùçÐ }¢¢}¢ï± ÜU¢ñ‹¼ï² ²…‹y²ç±ç{Ðê±üÜU}¢ì JJ Even they actually worship, ‘me’,
Though worship indirectly see!
24 ¥ãæ çã „±ü²¿¢¢Ý¢æ |¢¢ïQU¢ ™ Ðí|¢éÚï± ™ J 24 Enjoyer of all sacrifices is me,

The lord of “all sacrifices” is me,
Ý ¼é }¢¢}¢ç|¢…¢Ýç‹¼ ¼œ±ïÝ¢¼àÓ²±ç‹¼ ¼ï JJ But those who know not, me,
They ultimately fall down, see.
25 ²¢ç‹¼ Îï±±í¼¢ Îï±¢ç‹Ð¼÷‹²¢ç‹¼ çÐ¼ë±í¼¢: J 25 Divine worshippers seek divine, see,

Parent worshippers seek parents, see,
|¢ê¼¢çÝ ²¢ç‹¼ |¢ê¼Áï ²¢ ²¢ç‹¼ }¢l¢ç…Ý¢ïùçÐ }¢¢}¢ì JJ Element worshippers seek elements see,
Worshippers of me seek only me.
26 Ð~¢æ ÐécÐæ ÈUHæ ¼¢ï²æ ²¢ï }¢ï |¢QUK¢ Ðí²ÓÀç¼ J 26 A leaf, flower, or water you see,
With devotion whoever offers to me,
¼Îãæ |¢QUKéÐN¼}¢Ô¢A¢ç}¢ Ðí²¼¢y}¢Ý: JJ That devotee’s divine offering to me,
That pure heart’s offering, accepts me.
27 ²yÜUÚ¢ïç¯ ²ÎÔ¢A¢ç„ ²Á…éã¢ïç¯ ÎÎ¢ç„ ²¼ì J 27 Whatever you do, what eat, you,
Whatever sacrifice, offerings you do,
²œ¢ÐS²ç„ ÜU¢ñ‹¼ï² ¼yÜUéLc± }¢ÎÐü‡¢}¢ì JJ What tempering is done by you,
Offering to ‘me’, that you do.
28 à¢é|¢¢à¢é|¢ÈUHñÚï±æ }¢¢ïÿ²„ï ÜU}¢üÏ¢‹{Ý: J 28 Thus, be free from binding of works,

Which give good or not good fruits,
„ó²¢„²¢ïx¢²éQU¢y}¢¢ ç±}¢éQU¢ï }¢¢}¢éÐñc²ç„ JJ In renunciation yoga be aligned to me,
Being free you will come only to me.
29 „}¢¢ïùãæ „±ü|¢ê¼ï¯é Ý }¢ï mïc²¢ïùçS¼ Ý çÐí²: J 29 For all living beings equal is ‘me’,
None is dear or enemy to ‘me’.
²ï |¢…ç‹¼ ¼é }¢¢æ |¢QUK¢ }¢ç² ¼ï ¼ï¯é ™¢Œ²ã}¢ì JJ Who in devotion worships ‘me’,
In them; ‘me’, they are in ‘me’.
30 ¥çÐ ™ïy„éÎéÚ¢™¢Ú¢ï |¢…¼ï }¢¢}¢Ý‹²|¢¢ÜUì J 30 Even an evil doer comes to me,

With none-other way worshiping me,
„¢{éÚï± „ }¢‹¼Ã²: S¢}²xÃ²±ç„¼¢ï çã „: JJ That man will be right man see,
He is on the right way of ‘me’.
31 çÿ¢Ðíæ |¢±ç¼ {}¢¢üy}¢¢ à¢EÓÀ¢ô‹¼ çÝx¢ÓÀç¼ J 31 Soon he will be self-right man,

Permanent peace gets that man.
ÜU¢ñ‹¼ï² Ðíç¼…¢Ýèçã Ý }¢ï |¢QU: Ðí‡¢à²ç¼ JJ This my word know now ye,
Never falls the devotee of me.
32 }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² ²ïùçÐ S²é: Ð¢Ð²¢ïÝ²: J 32 Those who take refuge in me,
Whoever may that person be,
ç›²¢ï ±ñà²¢S¼ƒ¢ à¢êÎ¢í S¼ïùçÐ ²¢ç‹¼ ÐÚ¢æ x¢ç¼}¢ì JJ Whatever is his origin be,
He will attain supreme goal, you see.
33 ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ |¢QU¢ Ú¢…¯ü²S¼ƒ¢ J 33 Then about knowledgeable what to say?
About devotees, saints what to say?
¥çÝy²}¢„é¶æ H¢ïÜUç}¢}¢æ Ðí¢Œ² |¢…S± }¢¢}¢ì JJ Having come to impermanent worlds you see,
They will become free by worshipping me.
62 Sri Samagra Bhagavad Gita BG • IX-22 to 33

34 }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J 34 Keep mind in me, be devoted to me,
Do sacrifice to me, bow down to me,
}¢¢}¢ï±ñc²ç„ ²évy±ñ±}¢¢y}¢¢Ýæ }¢yÐÚ¢²‡¢: JJ Be aligned to me, be ever in me,
Keep goal as me, you will come to me.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of royal knowledge, royal

secret where ever pervading nature of
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï self, the origin and end of all beings, the
way of deluded ones, the way of devoted
Ú¢…ç±l¢Ú¢…x¢és²¢ïx¢¢ï Ý¢}¢ ones, the omniscience of supreme, the
Ý±}¢¢ïùŠ²¢²: JJ 9 JJ limited happiness of heaven seekers, the
supremacy of equality and the way of
surrendering to supreme self are
described.
BG • IX-34 III. Srimad Bhagavad Gita 63

Chapter 10
JJ ¥ƒ Îà¢}¢¢ïùŠ²¢²: 10 JJ The Path of Divine Splendours
ç±|¢êç¼²¢ïx¢ (Vibhuti Yoga)

1 Mighty armed! Hear you now
1 |¢ê² »± }¢ã¢Ï¢¢ã¢ï Ô¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J Supreme words, from me now.
You are listening with interest,
²œ¢ïùãæ Ðíè²}¢¢‡¢¢² ±ÿ²¢ç}¢ çã¼ÜU¢}²²¢ JJ Speaks me now in your interest.
2 Even the gods know not, see,

2 Ý }¢ï ç±Îé: „éÚx¢‡¢¢: Ðí|¢±æ Ý }¢ã¯ü²: J Not even seers, origin of ‘me’,
¥ã}¢¢çÎ<ã Îï±¢Ý¢æ }¢ã¯èü‡¢¢æ ™ „±üà¢: JJ Earlier than all seers is ‘me’
Earlier than all of them; is me.
3 Knows me who as unborn, first,

3 ²¢ï }¢¢}¢…}¢Ý¢ôÎ ™ ±ïçœ¢ H¢ïÜU}¢ãïEÚ}¢ì J As lord of worlds, supreme, most,
¥„}}¢êÉ: „ }¢y²ïü¯é „±üÐ¢Ðñ: Ðí}¢éÓ²¼ï J Among the men he is the best,
Knowing ‘me’ his sins are lost.
4 Ï¢éçh¿¢¢üÝ}¢„}}¢¢ïã: ÿ¢}¢¢ „y²æ Î}¢: à¢}¢: J 4 Clarity, knowledge; intelligence,

Regulation, control; endurance,
„é¶æ Îé:¶æ |¢±¢ïù|¢¢±¢ï |¢²æ ™¢|¢²}¢ï± ™ JJ Pleasure and pain also truth,
Fear, courage; birth and death,
5 ¥ôã„¢ „}¢¼¢ ¼éçCS¼Ð¢ï Î¢Ýæ ²à¢¢ïù²à¢: J 5 Harmlessness, equality also fame,

Happiness, tempering, giving and ill-fame,
|¢±ç‹¼ |¢¢±¢ |¢ê¼¢Ý¢æ }¢œ¢ »± Ðëƒçx±{¢: JJ All these states for beings you see,
Occur always, sure, because of ‘me’.
6 Great seers, seven; ancient ones,

6 }¢ã¯ü²: „# Ðê±ïü ™y±¢Ú¢ï }¢Ý±S¼ƒ¢ J Earlier four and Manus; great ones,
}¢j¢±¢ }¢¢Ý„¢ …¢¼¢ ²ï¯¢æ H¢ïÜU §}¢¢: Ðí…¢: JJ They all are born from mind of me,
From they are born; beings, you see!
7 Who knows this glory of me,

7 »¼¢æ ç±|¢êô¼ ²¢ïx¢æ ™ }¢}¢ ²¢ï ±ïçœ¢ ¼œ±¼: J As it is this yoga of me,
„¢ïùç±ÜUËÐïÝ ²¢ïx¢ïÝ ²éÁ²¼ï Ý¢~¢ „æà¢²: JJ He is in yoga, very steady one,
About this then, doubt is none.
8 Origin of all beings is ‘me’,

8 ¥ãæ „±üS² Ðí|¢±¢ï }¢œ¢: „±Z Ðí±¼ü¼ï J Everything moves, because of ‘me’,
§ç¼ }¢y±¢ |¢…‹¼ï }¢¢æ Ï¢é{¢ |¢¢±„}¢ç‹±¼¢: JJ Wise ones know, this you see,
They, with heart, extol ‘me’.
9 With minds in me, living in me,

9 }¢çÓ™œ¢¢ }¢e¼Ðí¢‡¢¢ Ï¢¢ï{²‹¼: ÐÚSÐÚ}¢ì J With each other they discuss me,
ÜUƒ²‹¼p }¢¢æ çÝy²æ ¼éc²ç‹¼ ™ Ú}¢ç‹¼ ™ J Always tell stories of me,
Always rejoice in contentment, see.
10 ¼ï¯¢æ „¼¼²éQU¢Ý¢æ |¢…¼¢æ Ðíèç¼Ðê±üÜU}¢ì J 10 To them, who are aligned in me,

Who lovingly, adore, worship me,
ÎÎ¢ç}¢ Ï¢éçh²¢ïx¢æ ¼æ ²ïÝ }¢¢}¢éÐ²¢ç‹¼ ¼ï JJ Yoga of intelligence, sure gives me,
Arjuna, therefore, they get me.
64 Sri Samagra Bhagavad Gita BG • X-1 to 10

11 ¼ï¯¢}¢ï±¢ÝéÜU}Ð¢ƒü}¢ã}¢¿¢¢Ý…æ ¼}¢: J 11 Being moved in kindness of them,
Destroys ‘me’ darkness of them,
Ý¢à¢²¢}²¢y}¢|¢¢±Sƒ¢ï ¿¢¢ÝÎèÐïÝ |¢¢S±¼¢ JJ Kindling light of knowledge lamp,
Ignorance darkness removes that lamp.

12 Ultimate, supreme state is you,
12 ÐÚæ Ï¢ír¢ ÐÚæ {¢}¢ Ðç±~¢æ ÐÚ}¢æ |¢±¢Ýì J Pure and super goal is you,
Person and superself is you,
ÐéL¯æ à¢¢E¼æ çÎÃ²}¢¢çÎÎï±}¢…æ ç±|¢é}¢ì JJ Divinity you, divine you,
Unborn you, first lord you,
Glorious you, great is you,
Inner essence of all is you,
Beyond all; unknown you.
13 ¥¢ãéSy±¢}¢ë¯²: „±ïü Îï±<¯Ý¢üÚÎS¼ƒ¢ J 13 All the seers, have said so,

Divine Narada, too said so,
¥ç„¼¢ï Îï±H¢ï Ã²¢„: S±²æ ™ñ± Ï¢í±èç¯ }¢ï JJ Asita - Devala, Vyasa, too;
So said now, also you.
14 „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ ±Îç„ ÜUïà¢± J 14 Keshava! What you said now,
Is ultimate truth, that I know.
Ý çã ¼ï |¢x¢±‹Ã²ôQU ç±ÎéÎïü±¢ Ý Î¢Ý±¢: JJ Knows you none, oh! Great one,
Divine, devilish or any one.
15 S±²}¢ï±¢y}¢Ý¢y}¢¢Ýæ ±ïyƒ y±æ ÐéL¯¢ïœ¢}¢ J 15 You are known by, your own self,
Best of persons, you know self,
|¢ê¼|¢¢±Ý |¢ê¼ïà¢ Îï±Îï± …x¢yÐ¼ï JJ Origin of beings! Oh! Divine Lord!
Divine of divines! Universal Lord!
16 ±QUé}¢ãüS²à¢ï¯ï‡¢ çÎÃ²¢ s¢y}¢ç±|¢ê¼²: J 16 About divine glories of you,

Can fully tell only you;
²¢ç|¢<±|¢êç¼ç|¢HïüÜU¢çÝ}¢¢æSy±æ Ã²¢Œ² ç¼Dç„ JJ With which glories pervade you?
In all these worlds, how shine you?
17 ÜUƒæ ç±l¢}¢ãæ ²¢ïôx¢Sy±¢æ „Î¢ ÐçÚç™‹¼²Ýì J 17 Tell me, Yogi! How to know you,
How I can, think and feel you;
ÜUï¯é ÜUï¯é ™ |¢¢±ï¯é ç™‹y²¢ïùç„ |¢x¢±‹}¢²¢ JJ Where and where, do appear you,
Oh! My Lord! How to see you.
18 ç±S¼Úï‡¢¢y}¢Ý¢ï ²¢ïx¢æ ç±|¢êô¼ ™ …Ý¢ÎüÝ J 18 In detail Janardan! Let me know,

About your divine splendours, let me know;
|¢ê²: ÜUƒ² ¼ëç#<ã Ô¢ë‡±¼¢ï Ý¢çS¼ }¢ïù}¢ë¼}¢ì JJ Now fully satisfied is not me,
Your words are nectar for me.

19 Very well then, let me tell,
19 ã‹¼ ¼ï ÜUƒç²c²¢ç}¢ çÎÃ²¢ s¢y}¢ç±|¢ê¼²: J Splendour of me, let me tell.
Ðí¢{¢‹²¼: ÜUéLŸ¢ïD Ý¢Sy²‹¼¢ï ç±S¼ÚS² }¢ï JJ Best of Kurus! Prominent ones,
Unending are, glorious ones.
20 ¥ã}¢¢y}¢¢ x¢éÇ¢ÜUïà¢ „±ü|¢ê¼¢à¢²çSƒ¼: J 20 Winner of sleep! Self is me,

Inside all beings you see.
¥ã}¢¢çÎp }¢Š²æ ™ |¢ê¼¢Ý¢}¢‹¼ »± ™ JJ Beginning and middle is me,
End of beings is also me.
21 ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢éÁ²¢ïüç¼¯¢æ Úç±Úæà¢é}¢¢Ýì J 21 Among the suns “Vishnu” is me.

Among the bright, sun is me.
}¢Úèç™}¢üL¼¢}¢çS}¢ Ýÿ¢~¢¢‡¢¢}¢ãæ à¢à¢è JJ Among the breezes, “Marichi” is me
Among the stars, moon is me.
BG • X-11 to 21 III. Srimad Bhagavad Gita 65

22 ±ïÎ¢Ý¢æ „¢}¢±ïÎ¢ïùçS}¢ Îï±¢Ý¢}¢çS}¢ ±¢„±: J 22 Among the Vedas, “Sama” is me,
Among the divine, “Vasava” is me,
§ç‹Îí²¢‡¢¢æ }¢Ýp¢çS}¢ |¢ê¼¢Ý¢}¢çS}¢ ™ï¼Ý¢ JJ Among the senses, mind is me,
Among beings, consciousness; me.
23 LÎí¢‡¢¢æ à¢VÚp¢çS}¢ ç±œ¢ïà¢¢ï ²ÿ¢Úÿ¢„¢}¢ì J 23 Among the ‘Rudras’, “Shankara”; me,

Among the ‘Rich’, “Kubera” is me,
±„éÝ¢æ Ð¢±ÜUp¢çS}¢ }¢ïL: çà¢¶çÚ‡¢¢}¢ã}¢ì JJ Among the ‘Vasus’, “Pavaka”, me.
Among the ‘Peaks’, “Meru” is me.
24 ÐéÚ¢ï{„¢æ ™ }¢éw²æ }¢¢æ ç±çh Ð¢ƒü Ï¢ëãSÐç¼}¢ì J 24 Among the priests, chief is me.
As the chief, “Brihaspati”; me.
„ïÝ¢ÝèÝ¢}¢ãæ SÜU‹Î: „Ú„¢}¢çS}¢ „¢x¢Ú: JJ Among the generals, “Skanda” is me.
Among the lakes, ocean is me.
25 }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ çx¢Ú¢}¢S}²ïÜU}¢ÿ¢Ú}¢ì J 25 Among the seers, “Bhrigu” is me.

Among the letters, one letter; me.
²¿¢¢Ý¢æ …Ð²¿¢¢ïùçS}¢ Sƒ¢±Ú¢‡¢¢æ çã}¢¢H²: JJ Among sacrifice; “Japa” is me.
Among the stable, ‘Himayala” me.
26 ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ Îï±¯èü‡¢¢æ ™ Ý¢ÚÎ: J 26 Among the trees, “Aswatha”; me.

Among divine Rishis, “Narada” me.
x¢‹{±¢ü‡¢¢æ ç™~¢Úƒ: ç„h¢Ý¢æ ÜUçÐH¢ï }¢éçÝ: JJ Among “Gandharvas”, Chitra Ratha: me
Among realised, Kapila is me.
27 ©Ó™ñ:Ÿ¢±„}¢E¢Ý¢æ ç±çh }¢¢}¢}¢ë¼¢ïj±}¢ì J 27 Among horses, “Uchaishravas”: me.

Along with nectar it is born, see.
»ïÚ¢±¼æ x¢…ï‹Îí¢‡¢¢æ ÝÚ¢‡¢¢æ ™ ÝÚ¢ç{Ð}¢ì JJ Among elephants, “Airavatam”: me.
Among the people, the king is me.
28 ¥¢²é{¢Ý¢}¢ãæ ±…íæ {ïÝêÝ¢}¢çS}¢ ÜU¢}¢{éÜUì J 28 Among the weapons, “Vajra” is me.

Among the cows, “Kamadhenu” is me.
Ðí…Ýp¢çS}¢ ÜU‹ÎÐü: „Ð¢ü‡¢¢}¢çS}¢ ±¢„éçÜU: JJ Among the ‘Progenitors’, “Kandarpa”: me
Among the serpents, “Vasuki” is me.
29 ¥Ý‹¼p¢çS}¢ Ý¢x¢¢Ý¢æ ±L‡¢¢ï ²¢Î„¢}¢ã}¢ì J 29 Among the ‘Nagas’, “Ananta” is me.

Among water givers, “Varuna” is me.
çÐ¼÷‡¢¢}¢²ü}¢¢ ™¢çS}¢ ²}¢: „æ²}¢¼¢}¢ã}¢ì JJ Among the parents, “Aryama”: me.
Among the ‘Yamas’, Samyama”: me.
30 Ðít¢Îp¢çS}¢ Îñy²¢Ýæ ÜU¢H: ÜUH²¼¢}¢ã}¢ì J 30 Among the ‘Daityas’, “Prahlada”: me.

Among the counters, “Kala” is me.
}¢ëx¢¢‡¢¢æ ™ }¢ëx¢ï‹Îí¢ïùãæ ±ñÝ¼ï²p Ðçÿ¢‡¢¢}¢ì JJ Among the animals, the lord is me.
Among the birds, “Garuda” is me.
31 Ð±Ý: Ð±¼¢}¢çS}¢ Ú¢}¢: à¢›|¢ë¼¢}¢ã}¢ì J 31 Among the winds, “Pavana” is me.

Among the armed ones, “Rama” is me.
Û¢¯¢‡¢¢æ }¢ÜUÚp¢çS}¢ d¢ï¼„¢}¢çS}¢ …¢q±è JJ Among water-beings, ‘Makara” is me.
Among rivers, “Ganges” is me.
32 „x¢¢ü‡¢¢}¢¢çÎÚ‹¼p }¢Š²æ ™ñ±¢ã}¢…éüÝ J 32 Among created ones, beginning is me

Arjuna! Middle, end also is me.
¥Š²¢y}¢ç±l¢ ç±l¢Ý¢æ ±¢Î: Ðí±Î¼¢}¢¢ã}¢ì JJ Among the ‘vidyas’; “Atma-vidya” me.
Among the ‘vadaas’; “Pravada” me.
33 ¥ÿ¢Ú¢‡¢¢}¢ÜU¢Ú¢ïùçS}¢ m‹m: „¢}¢¢ç„ÜUS² ™ J 33 Among ‘Aksharas’: “Akara” is me.

Among combinations: pair is me.
¥ã}¢ï±¢ÿ¢²: ÜU¢H¢ï {¢¼¢ãæ ç±E¼¢ï}¢é¶: JJ Among inexhaustible, time is me.
The giver, universal one is me.
66 Sri Samagra Bhagavad Gita BG • X-22 to 33

34 }¢ëy²é: „±üãÚp¢ã}¢éj±p |¢ç±c²¼¢}¢ì J 34 Among the thieves, death is me.
Among to-be-born, future is me.
ÜUè<¼: Ÿ¢è±¢üB Ý¢Úè‡¢¢æ S}¢ëç¼}¢ïü{¢ {ëç¼: ÿ¢}¢¢ JJ Among females, “Kriti”, “Shree”: me.
“Vak”, “Smriti” and “Medha” are me.
“Dhriti” and “Kshama” are also me.
35 Ï¢ëãy„¢}¢ ¼ƒ¢ „¢}Ý¢æ x¢¢²~¢è À‹Î„¢}¢ã}¢ì J 35 Among ‘Samas’, “Brihastsama” me.

Among meters: “Gayatri” is me.
}¢¢„¢Ý¢æ }¢¢x¢üà¢è¯¢üïùã}¢ë¼êÝ¢æ ÜUé„é}¢¢ÜUÚ: JJ Among months: “Margashirsha” me.
Among seasons, the spring is me.
36 lê¼æ ÀH²¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì J 36 Among the gambling dice is me

Of the light-ones lightness is me
…²¢ïùçS}¢ Ã²±„¢²¢ïùçS}¢ „œ±æ „œ±±¼¢}¢ã}¢ì JJ Victory is me, industry is me
Correctness in correct ones is me.
37 ±ëc‡¢èÝ¢æ ±¢„éÎï±¢ïùçS}¢ Ð¢‡Ç±¢Ý¢æ {ÝT²: J 37 Among ‘Vrishnis’; “Vasudeva” is me.

Among ‘Pandavas’; “Dhanamjaya” is me.
}¢éÝèÝ¢}¢Œ²ãæ Ã²¢„: ÜU±èÝ¢}¢éà¢Ý¢ ÜUç±: JJ Among ‘Munis’; “Vyasa” is me.
Among ‘Kavis’, “Ushana” is me.
38 Î‡Ç¢ï Î}¢²¼¢}¢çS}¢ Ýèç¼ÚçS}¢ ç…x¢è¯¼¢}¢ì J 38 Punishment of the punishers is me.

Strategy of the winners is me.
}¢¢ñÝæ ™ñ±¢çS}¢ x¢és¢Ý¢æ ¿¢¢Ýæ ¿¢¢Ý±¼¢}¢ã}¢ì JJ Among secrets; silence is me.
Knowledge of the knowers is me.
39 ²Ó™¢çÐ „±ü|¢ê¼¢Ý¢æ Ï¢è…æ ¼Îã}¢…éüÝ J 39 Arjuna! All beings’ origin: me.

All living beings’ source is me.
Ý ¼ÎçS¼ ç±Ý¢ ²yS²¢‹}¢²¢ |¢ê¼æ ™Ú¢™Ú}¢ì JJ Whether moving or non-moving see.
Can never exist without me.
40 Ý¢‹¼¢ïùçS¼ }¢}¢ çÎÃ²¢Ý¢æ ç±|¢ê¼èÝ¢æ ÐÚ‹¼Ð J 40 There is no end for glories of me.
Destroyer of enemies! Glories divine see!
»¯ ¼êgïà¢¼: Ðí¢ïQU¢ï ç±|¢ê¼ï<±S¼Ú¢ï }¢²¢ JJ These are told in brief by me.
Infinite are splendours of me.
41 ²lçm|¢êç¼}¢y„œ±æ Ÿ¢è}¢Îê<…¼}¢ï± ±¢ J 41 Enthusiastic is, that, which,
Energy full, is ever which,
¼œ¢Îï±¢±x¢ÓÀ y±æ }¢}¢ ¼ï…¢ïæùà¢„}|¢¢±}¢ì JJ Source of energy is that which,
Hope, in distress, gives that which,
Extends help to helpless which,
Source of solace is that which,
In splendour, shining in which,
Provides light in darkness, which,
In all that, shining excellence is me.
They are divine glories of me.
They are all caused by me.
They exist because of me.
42 ¥ƒ±¢ Ï¢ãéÝñ¼ïÝ ôÜU ¿¢¢¼ïÝ ¼±¢…éüÝ J 42 Why this, why that, all these why?
All these, should know you why?
ç±C|²¢ãç}¢Îæ ÜUëyF}¢ïÜU¢æà¢ïÝ çSƒ¼¢ï …x¢¼ì JJ All these worlds if you, see,
Stay in an atomic element of me.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of divine splendours where

quest for knowing about divine glories, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï examples of divinity, and the ever
pervadingness of divine self and micro-cosmic
ç±|¢êç¼²¢ïx¢¢ï Ý¢}¢ Îà¢}¢¢ïùŠ²¢²: JJ 10 JJ nature of things and worlds within macro-
cosmic glorious divine self are described.
BG • X-34 to 42 III. Srimad Bhagavad Gita 67

Chapter 11
JJ ¥ƒ »ÜU¢Îà¢¢ïùŠ²¢²: 11 JJ The Path of Universal Vision
ç±EMÐ„æÎà¢üÝ²¢ïx¢ (Vishwaroopa Sandarshana Yoga)

1 Lord! Being kind to my self,
1 }¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„ç†¿¢¼}¢ J Secret knowledge of the self,
When you imparted to me,
²œ±²¢ïQUæ ±™S¼ïÝ }¢¢ïã¢ïù²æ ç±x¢¼¢ï }¢}¢ JJ My delusion has fully left me.
2 |¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ Ÿ¢é¼¢ñ ç±S¼Úà¢¢ï }¢²¢ J 2 Oh! Lotus eyed one! Heard from you,
Origin of beings and dissolution too,
y±œ¢: ÜU}¢HÐ~¢¢ÿ¢ }¢¢ã¢y}²}¢çÐ ™¢Ã²²}¢ì JJ In detail I have known from you,
About unlimited greatness of you.
3 »±}¢ï¼lƒ¢yƒ y±}¢¢y}¢¢Ýæ ÐÚ}¢ïEÚ J 3 Supreme one! Superform of you

To me, if now kindly show, you,
ÎíCéç}¢ÓÀ¢ç}¢ ¼ï MÐ}¢ñEÚæ ÐéL¯¢ïœ¢}¢ JJ I wish to see, let me pray you,
Super person! The splendour of you.
4 }¢‹²„ï ²çÎ ¼ÓÀv²æ }¢²¢ ÎíCéç}¢ç¼ Ðí|¢¢ï J 4 Lord! If you think it is right,
Please show me that sight.
²¢ïx¢ïEÚ ¼¼¢ï }¢ï y±æ Îà¢ü²¢y}¢¢Ý}¢Ã²²}¢ì JJ Yogeshwara! Show me your self,
The supreme eternal self.

5 Partha! See! Forms of me,
5 Ðà² }¢ï Ð¢ƒü MÐ¢ç‡¢ à¢¼à¢¢ïùƒ „ãdà¢: J Hundreds and thousands, see!
Ý¢Ý¢ç±{¢çÝ çÎÃ²¢çÝ Ý¢Ý¢±‡¢¢üÜUë¼èçÝ ™ JJ Different different ones,
Many coloured, shaped ones.
6 Ðà²¢çÎy²¢‹±„ê‹LÎí¢Ý¢çEÝ¢ñ }¢L¼S¼ƒ¢ J 6 Suns, fires, see! And angry ones!

Flying ones, see!, and blowing ones!
Ï¢ãê‹²ÎëCÐê±¢üç‡¢ Ðà²¢p²¢üç‡¢ |¢¢Ú¼ JJ Unseen ones, see!, and shining ones!
Bharata, see! Wonderful great ones!
7 §ãñÜUSƒæ …x¢yÜUëyFæ Ðà²¢l „™Ú¢™Ú}¢ì J 7 In one place, see!, whole worlds see!
Non moving, see!, moving ones!
}¢}¢ Îïãï x¢éÇ¢ÜUïà¢ ²Ó™¢‹²ÎììÎíCéç}¢ÓÀç„ JJ Winner of sleep! In body of ‘me’!
Whatever you wish, that you see!
8 Ý ¼é }¢¢æ à¢v²„ï ÎíCé}¢ÝïÝñ± S±™ÿ¢é¯¢ J 8 You cannot see,

With your eyes; me.
çÎÃ²æ ÎÎ¢ç}¢ ¼ï ™ÿ¢é: Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì JJ To you gives; me,
Divine sight to see
Yogic form of me!
„T² ©±¢™ 9 King! Having said so!

Hari, supreme Lord, oho!
9 »±}¢évy±¢ ¼¼¢ï Ú¢…‹}¢ã¢²¢ïx¢ïEÚ¢ï ãçÚ: J Has shown his form,
Îà¢ü²¢}¢¢„ Ð¢ƒ¢ü² ÐÚ}¢æ MÐ}¢ñEÚ}¢ì JJ To Partha, super form!
10 With many faces, eyes!

10 ¥ÝïÜU±QíUÝ²Ý}¢ÝïÜU¢Îì|¢é¼Îà¢üÝ}¢ì J With many super sights!
¥ÝïÜUçÎÃ²¢|¢Ú‡¢æ çÎÃ²¢ÝïÜU¢ïl¼¢²é{}¢ì JJ With many divine forms!
With many divine arms!
68 Sri Samagra Bhagavad Gita BG • XI-1 to 10

11 çÎÃ²}¢¢Ë²¢}Ï¢Ú{Úæ çÎÃ²x¢‹{¢ÝéHïÐÝ}¢ì J 11 With many divine scents!
With divine garlands, ornaments!
„±¢üp²ü}¢²æ Îï±}¢Ý‹¼æ ç±E¼¢ï}¢é¶}¢ì JJ All wonderful, multifaces!
Universal, unending ones!
12 As in flash at once!
12 çÎç± „ê²ü„ãdS² |¢±ïléx¢ÐÎéçyƒ¼¢ J When rise thousand suns,
²çÎ |¢¢: „Îëà¢è „¢ S²¢j¢„S¼S² }¢ã¢y}¢Ý: JJ Explodes great light,
So great lord’s sight.
13 ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J 13 There in one place all worlds,

With many divisions, parts,
¥Ðà²gï±Îï±S² à¢ÚèÚï Ð¢‡Ç±S¼Î¢ JJ In the body of Lord of Lords,
Pandava saw, unified ones.
14 ¼¼: „ ç±S}¢²¢ç±C¢ï NCÚ¢ï}¢¢ {ÝT²: J 14 Then shocked and amazed,

With emotion he was filled,
Ðí‡¢}² çà¢Ú„¢ Îï±æ ÜUë¼¢TçHÚ|¢¢¯¼ JJ Dhanamjaya bowed his head,
With joined palms he said:

15 Oh! Lord of Lords!! Now I see!
15 Ðà²¢ç}¢ Îï±¢æS¼± Îï± Îïãï In your body all beings I see!
Supreme Lord on lotus I see!
„±¢ZS¼ƒ¢ |¢ê¼ç±à¢ï¯„Y¢Ýì J Rishis, reptiles; divine I see!
Ï¢ír¢¢‡¢}¢èà¢æ ÜU}¢H¢„ÝSƒ-
}¢ë¯èæp „±üÝéÚx¢¢æp çÎÃ²¢Ýì JJ
16 ¥ÝïÜUÏ¢¢ãêÎÚ±v~¢Ýï~¢æ- 16 Infinite hands! Infinite trunks!

I see all sides, infinite forms!
Ðà²¢ç}¢ y±¢æ „±ü¼¢ïùÝ‹¼MÐ}¢ì J End, middle, beginning unseen!
Universal lord! Universal form is seen!
Ý¢‹¼æ Ý }¢Š²æ Ý ÐéÝS¼±¢ôÎ
Ðà²¢ç}¢ ç±EïEÚ ç±EMÐ JJ
17 çÜUÚèçÅÝæ x¢çÎÝæ ™çRU‡¢æ ™ 17 With crown and club, discuss too!,

As the mass of light I see you!
¼ï…¢ïÚ¢çà¢æ „±ü¼¢ï Îèç#}¢‹¼}¢ì J Difficult so see; most bright one!
Ðà²¢ç}¢ y±¢æ Îé<ÝÚèÿ²æ „}¢‹¼¢- Flaming more than fire and sun.
gè#¢ÝH¢ÜUüléç¼}¢Ðí}¢ï²}¢ì JJ
18 y±}¢ÿ¢Úæ ÐÚ}¢æ ±ïçÎ¼Ã²æ- 18 Imperishable, supreme, knowable you!

Ultimate treasure of universe, you!
y±}¢S² ç±ES² ÐÚæ çÝ{¢Ý}¢ì J Indestructible permanent secret you!
y±}¢Ã²²: à¢¢E¼{}¢üx¢¢ï#¢ I think, ancient person is you!
„Ý¢¼ÝSy±æ ÐéL¯¢ï }¢¼¢ï }¢ï JJ
19 ¥Ý¢çÎ}¢Š²¢‹¼}¢Ý‹¼±è²ü- 19 No start, middle and end I see!

Infinite power, infinite hands I see!
}¢Ý‹¼Ï¢¢ãéæ à¢çà¢„ê²üÝï~¢}¢ì J Sun and moon are eyes of you!
Ðà²¢ç}¢ y±¢æ Îè#ãé¼¢à¢±v~¢æ Burning fires in mouths of you!
Whole universe is heated by you!
S±¼ï…„¢ ç±Eç}¢Îæ ¼Ð‹¼}¢ì JJ All is filled by the light of you!
BG • XI-11 to 19 III. Srimad Bhagavad Gita 69

20 l¢±¢Ðëç¼Ã²¢ïçÚÎ}¢‹¼Úæ çã 20 Space between heaven, earth too!
From all sides is filled by you.
Ã²¢#æ y±²ñÜUïÝ çÎà¢p „±¢ü: J Seeing terrible form of you.
Three worlds are trembling too,
Îëß¢Îì|¢é¼æ MÐ}¢éx¢íæ ¼±ïÎæ- Great one! In fear of sight of you.
H¢ïÜU~¢²æ ÐíÃ²çƒ¼æ }¢ã¢y}¢Ýì JJ
21 ¥}¢è çã y±¢æ „éÚ„Y¢ ç±à¢ç‹¼ 21 Divine groups enter into you,
Some of them pray, extol you.
ÜUïç™jè¼¢: Ðí¢TH²¢ï x¢ë‡¢ç‹¼ J Great Rishis, Siddhas, greet you
With many hymns they praise you.
S±S¼èy²évy±¢ }¢ã<¯ç„h„Y¢:
S¼é±ç‹¼ y±¢æ S¼éç¼ç|¢: ÐécÜUH¢ç|¢: JJ
22 LÎí¢çÎy²¢ ±„±¢ï ²ï ™ S¢¢Š²¢- 22 Rudras, Adityas and Vasus too,
Sadhyas, Vishwas, and ashwins too,
ç±EïùçEÝ¢ñ }¢L¼p¢ïc}¢Ð¢p J Maruts and further ushampas too,
Group of Gandharvas, Yakshas too,
x¢‹{±ü²ÿ¢¢„éÚç„h„Y¢- Groups of Asuras, and Siddhas too,
±èÿ¢‹¼ï y±¢æ ç±çS}¢¼¢pï± „±ïü JJ With amazement, all gaze at you.
23 MÐæ }¢ãœ¢ï Ï¢ãé±v~¢Ýï~¢æ- 23 Seeing great form of you,

Many faces and eyes of you,
}¢ã¢Ï¢¢ã¢ï Ï¢ãéÏ¢¢ãêLÐ¢Î}¢ì J Many hands, legs, feet of you,
Ï¢ãêÎÚæ Ï¢ãéÎæCî¢ÜUÚ¢Hæ- And many, many stomachs of you.
Many myriad tusks of you,
Îëß¢ H¢ïÜU¢: ÐíÃ²çƒ¼¢S¼ƒ¢ã}¢ì JJ Worlds are trembling, so me too!
24 Ý|¢:SÐëà¢æ Îè#}¢ÝïÜU±‡¢Z 24 With blazing colours fills sky you,

With mouths wide open, terrible is you,
Ã²¢œ¢¢ÝÝæ Îè#ç±à¢¢HÝï~¢}¢ì J With large burning eyes shining is you,
Îëß¢ çã y±¢æ ÐíÃ²çƒ¼¢‹¼Ú¢y}¢¢ Myself is shaken up by seeing now you,
I am trembling with fear of you,
{ëô¼ Ý ç±‹Î¢ç}¢ à¢}¢æ ™ ç±c‡¢¢ï JJ Oh! Vishnu! No courage, no peace too.
25 ÎæCî¢ÜUÚ¢H¢çÝ ™ ¼ï }¢é¶¢çÝ 25 With dangerous tusks when stand you,

With terrible mouths when stand you,
Îëßñ± ÜU¢H¢ÝH„çó¢|¢¢çÝ J Like “Pralaya” fire, when burn you,
çÎà¢¢ï Ý …¢Ýï Ý H|¢ï ™ à¢}¢ü My direction is lost, please hear you,
My peace is destroyed please listen you,
Ðí„èÎ Îï±ïà¢ …x¢çó¢±¢„ JJ Lord of universe! Please to be calm, you.
26 ¥}¢è ™ y±¢æ {ë¼Ú¢CîS² Ðé~¢¢: 26 Dhritarashtra’s sons, all of them,

Groups of the kings, all of them,
„±ïü „ãñ±¢±çÝÐ¢H„Yñ: J Bhishma, Drona and Karna too,
|¢èc}¢¢ï Îí¢ï‡¢: „ê¼Ðé~¢S¼ƒ¢„¢ñ Our own warriors joining too,
„ã¢S}¢Îè²ñÚçÐ ²¢ï{}¢éw²ñ: JJ
27 ±v~¢¢ç‡¢ ¼ï y±Ú}¢¢‡¢¢ ç±à¢ç‹¼ 27 Enter your mouths terrible ones,
Are cut by teeth dangerous ones,
ÎæCî¢ÜUÚ¢H¢çÝ |¢²¢ÝÜU¢çÝ J Some of them are stuck in teeth,
Crushed into powder by your teeth.
ÜUïç™çmHx¢A¢ Îà¢Ý¢‹¼Úï¯é
„‹Îëà²‹¼ï ™ê<‡¢¼ñLœ¢}¢¢Xñ: JJ
28 ²ƒ¢ ÝÎèÝ¢æ Ï¢ã±¢ïù}Ï¢é±ïx¢¢: 28 Like the rivers going with speed,
Rush into ocean, how indeed!
„}¢éÎí}¢ï±¢ç|¢}¢é¶¢ Îí±ç‹¼ J All these heroes going with speed,
Rush into flaming mouths indeed!
¼ƒ¢ ¼±¢}¢è ÝÚH¢ïÜU±èÚ¢
ç±à¢ç‹¼ ±v~¢¢‡²ç|¢ç±Á±Hç‹¼ JJ
29 ²ƒ¢ ÐíÎè#æ Á±HÝæ Ð¼X¢- 29 Like the insects going with speed,
Burn in the flame, how indeed,
ç±à¢ç‹¼ Ý¢à¢¢² „}¢ëh±ïx¢¢: J All these people going with speed
Burn in the mouths, they indeed !.
¼ƒñ± Ý¢à¢¢² ç±à¢ç‹¼ H¢ïÜU¢-
S¼±¢çÐ ±v~¢¢ç‡¢ „}¢ëh±ïx¢¢: JJ
30 HïçHs„ï x¢í„}¢¢Ý: „}¢‹¼¢- 30 Consuming all the worlds are you!

Then licking your lips are you!
Ì¢ïÜU¢‹„}¢x¢í¢‹±ÎÝñÁ±üHçj: J Filling all worlds in brightness of you.
¼ï…¢ïç|¢Ú¢Ðê²ü …x¢y„}¢x¢íæ- Oh! Vishnu! Flaming heat is you!.
|¢¢„S¼±¢ïx¢í¢: Ðí¼Ðç‹¼ ç±c‡¢¢ï JJ
31 ¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï- 31 Tell me please who are you,

Terrible one who are you?
Ý}¢¢ïùS¼é ¼ Îï±±Ú Ðí„èÎ J Please be kind I bow to you,
I wish to know, first one, you,
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ- I don’t know the purpose of you,
Ý çã Ðí…¢Ý¢ç}¢ ¼± Ðí±ëçœ¢}¢ì JJ Please tell me now, about you.

32 Destroyer of world; time is me,
32 ÜU¢H¢ïùçS}¢ H¢ïÜUÿ¢²ÜUëyÐí±ëh¢ï- All these people wipes out; me,
Now even without you, see!
H¢ïÜU¢‹„}¢¢ã¼éüç}¢ã Ðí±ëœ¢: J All armies will be finished by me.
«¼ïùçÐ y±¢æ Ý |¢ç±c²ç‹¼ „±ïü
²ïù±çSƒ¼¢: Ðíy²ÝèÜUï¯é ²¢ï{¢: JJ
33 ¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï H|¢S± 33 Therefore get up and gain fame,

Conquer enemies, earn your name,
ç…y±¢ à¢~¢ê‹|¢éæÿ± Ú¢Á²æ „}¢ëh}¢ì J Win the kingdom, avoiding the blame,
}¢²ñ±ñ¼ï çÝã¼¢: Ðê±ü}¢ï± All these are killed by me,
Savyasachi! Just instrument be.
çÝç}¢œ¢}¢¢~¢æ |¢± „Ã²„¢ç™Ýì JJ
34 Îí¢ï‡¢æ ™ |¢èc}¢æ ™ …²Îíƒæ ™ 34 Drona and Bhishma Jayadradha too,

Karna and all the warriors too,
ÜU‡¢Z ¼ƒ¢‹²¢ÝçÐ ²¢ï{±èÚ¢Ýì J All of them are already killed by me.
}¢²¢ ã¼¢æSy±æ …çã }¢¢Ã²çƒD¢- Lose fear, fight! Winner you be.
²éŠ²S± …ï¼¢ç„ Ú‡¢ï „ÐyÝ¢Ýì JJ

35 Having heard Keshava’s words,
35 »¼ÓÀ>y±¢ ±™Ýæ ÜUïà¢±S² Arjuna then, uttered these words,
Joined his palms, bowed his head,
ÜUë¼¢TçH±ïüÐ}¢¢Ý: çÜUÚèÅè J With trembling voice, in fear he said:
Ý}¢SÜUëy±¢ |¢ê² »±¢ã ÜUëc‡¢æ-
„x¢eÎæ |¢è¼|¢è¼: Ðí‡¢}² JJ
Arjuna said
¥…éüÝ ©±¢™ 36 All these worlds now praise you,
36 Sƒ¢Ýï Nç¯ÜUïà¢ ¼± ÐíÜUèy²¢ü Are delighted, in having seen you,
All the devilish are running away from you,
…x¢yÐíNc²y²ÝéÚÁ²¼ï ™ J All the sidhas are bowing to you.
Úÿ¢¢æç„ |¢è¼¢çÝ çÎà¢¢ï Îí±ç‹¼
„±ïü Ý}¢S²ç‹¼ ™ ç„h„Y¢: JJ
37 ÜUS}¢¢Ó™ ¼ï Ý Ý}¢ïÚ‹}¢ã¢y}¢Ýì 37 Why should they not, oh! Great self?

Cause of supreme, ultimate self!
x¢Úè²„ï Ï¢ír¢‡¢¢ïùŒ²¢çÎÜU~¢ïü J Infinite lord, universal self!
¥Ý‹¼ Îï±ïà¢ …x¢çó¢±¢„ Is and is not you, oh! Eternal self!
y±}¢ÿ¢Úæ „Î„œ¢yÐÚæ ²¼ì JJ
38 y±}¢¢çÎÎï±: ÐéL¯: ÐéÚ¢‡¢- 38 First lord you ancient you

Ultimate abode of worlds are you
Sy±}¢S² ç±ES² ÐÚæ çÝ{¢Ý}¢ì J Knower, knowable, supreme goal is you
±ïœ¢¢ç„ ±ïlæ ™ ÐÚæ ™ {¢}¢ All this is pervaded by you.
y±²¢ ¼¼æ ç±E}¢Ý‹¼MÐ JJ
39 ±¢²é²ü}¢¢ïùçx¢A±üM‡¢: à¢à¢¢V: 39 Wind is you, death is you,

Fire, rain and moon is you,
Ðí…¢Ðç¼Sy±æ ÐíçÐ¼¢}¢ãp J Lord is you, grand sire you,
Salutation! Salutation to you
Ý}¢¢ï Ý}¢S¼ïùS¼é „ãdÜUëy±: A thousand times salutation to you,
ÐéÝp |¢ê²¢ïùçÐ Ý}¢¢ï Ý}¢S¼ï JJ Again and again I hail you,
Salutation and salutation to you.
40 Ý}¢: ÐéÚS¼¢Îƒ ÐëD¼S¼ï 40 From this side salutation to you,

From that side salutation to you,
Ý}¢¢ïùS¼é ¼ï „±ü¼ »± „±ü J From all sides salutation to you,
¥Ý‹¼±è²¢üç}¢¼ç±RU}¢Sy±æ- Oh! All in all! I salute you.
With ultimate might is sure you,
„±Z „}¢¢Œ¢A¢ïç¯ ¼¼¢ïùç„ „±ü: JJ With unending strength is sure you,
All this is pervaded by you,
Therefore all in all, sure is you.
41 „¶ïç¼ }¢y±¢ Ðí„|¢æ ²ÎéQUæ- 41 Thinking as my friend, you,
“Eh! Krishna!” “Eh! Yadava” I called you,
ãï ÜUëc‡¢ ãï ²¢Î± ãï „¶ïç¼ J “Eh! My friend!” I called you,
¥…¢Ý¼¢ }¢çã}¢¢Ýæ ¼±ïÎæ- Not knowing, greatness of you,
Either from love I said so,
}¢²¢ Ðí}¢¢Î¢yÐí‡¢²ïÝ ±¢çÐ JJ Or from ignorance I said so.

42 ²Ó™¢±ã¢„¢ƒü}¢„yÜUë¼¢ïùç„ 42 While playing sitting or sleeping too
While eating, in private or public too,
ç±ã¢Úà¢Ä²¢„Ý|¢¢ï…Ýï¯é J Achuta! I had belittled you,
Please forgive me, oh! Eternal you!
»ÜU¢ïùƒ±¢Œ²Ó²é¼ ¼y„}¢ÿ¢æ-
¼yÿ¢¢}¢²ï y±¢}¢ã}¢Ðí}¢ï²}¢ì JJ
43 Father of moving, non moving worlds is you!
43 çÐ¼¢ç„ H¢ïÜUS² ™Ú¢™ÚS² Great Guru, to be worshipped is you,
y±}¢S² ÐêÁ²p x¢éLx¢üÚè²¢Ýì J Who can Excel or be equal to you,
In three worlds none, equal to you.
Ý y±y„}¢¢ïùSy²|²ç{ÜU: ÜUé¼¢ïù‹²¢ï-
H¢ïÜU~¢²ïùŒ²Ðíç¼}¢Ðí|¢¢± JJ
44 ¼S}¢¢yÐí‡¢}² Ðíç‡¢{¢² ÜU¢²æ- 44 Therefore, now bowing down to you,

I Pray to you and request you,
Ðí„¢Î²ï y±¢}¢ã}¢èà¢}¢èÇK}¢ì J Oh! Dear lord, please forgive me you,
çÐ¼ï± Ðé~¢S² „¶ï± „w²é: Like father to son, friend to friend too,
Lover to beloved, forgive me you.
çÐí²: çÐí²¢²¢ãüç„ Îï± „¢ïÉé}¢ì JJ
45 ¥ÎëCÐê±Z Nç¯¼¢ïùçS}¢ Îëß¢ 45 Though I am happy to see, unseen you,

My mind is afraid and disturbed too,
|¢²ïÝ ™ ÐíÃ²çƒ¼æ }¢Ý¢ï }¢ï J Oh! Divine one! Please show that form,
¼Îï± }¢ï Îà¢ü² Îï± MÐæ- Please be kind, lord of universal form.
Ðí„èÎ Îï±ïà¢ …x¢çó¢±¢„ JJ
46 çÜUÚèçÅÝæ x¢çÎÝæ ™RUãS¼- 46 With crown and mace, discuss to

I wish to see, pleasant one, you,
ç}¢ÓÀ¢ç}¢ y±¢æ ÎíCé}¢ãæ ¼ƒñ± J The divine four handed form of you,
¼ïÝñ± MÐï‡¢ ™¼é|¢éü…ïÝ Universal form! Thousand handed you!
„ãdÏ¢¢ã¢ï |¢± ç±E}¢ê¼ïü JJ

47 Arjuna! Because of grace of me,
47 }¢²¢ Ðí„ó¢ïÝ ¼±¢…éüÝïÎæ- By yoga of self, this form you could see,
MÐæ ÐÚæ Îçà¢ü¼}¢¢y}¢²¢ïx¢¢¼ì J Universal, bright, ancient, intimate “me”,
Which other than you, none could see.
¼ï…¢ï}¢²æ ç±E}¢Ý‹¼}¢¢læ-
²‹}¢ï y±Î‹²ïÝ Ý ÎëCÐê±ü}¢ì JJ
48 Ý ±ïÎ²¿¢¢Š²²ÝñÝü Î¢Ýñ- 48 Not through knowledge, by sacrifice not,

Not through works, by penance not,
Ýü ™ çRU²¢ç|¢Ýü ¼Ð¢ïç|¢Mx¢íñ: J By men, this form, is ever seen not,
Oh! Hero of Kurus! This others see not.
»±æMÐ: à¢v² ¥ãæ ÝëH¢ïÜUï
ÎíCéæ y±Î‹²ïÝ ÜUéLÐí±èÚ JJ

49 }¢¢ ¼ï Ã²ƒ¢ }¢¢ ™ ç±}¢êÉ|¢¢±¢ï- 49 Do not worry for this form of me,
Do not be afraid by this form of me,
Îëß¢ MÐæ Í¢¢ïÚ}¢èÎëÑì }¢}¢ïÎ}¢ì J Be happy now and peaceful be,
My original form you now see!
Ã²Ðï¼|¢è: Ðíè¼}¢Ý¢: ÐéÝSy±æ-
¼Îï± }¢ï LÐç}¢Îæ ÐíÐà² JJ
50 Having said, to Arjuna, Vasudeva so!
50 §y²…éüÝæ ±¢„éÎï±S¼ƒ¢ïvy±¢ Has shown his original form lo!
S±ÜUæ MÐæ Îà¢ü²¢}¢¢„ |¢ê²: J Having taken up his gentle form then,
Consoled terrified, the greatest one.
¥¢E¢„²¢}¢¢„ ™ |¢è¼}¢ïÝæ-
|¢éy±¢ ÐéÝ: „¢ñ}²±Ðé}¢üã¢y}¢¢ JJ
51 Having seen human form of you,
51 ÎëßïÎæ }¢¢Ýé¯æ MÐæ ¼± „¢ñ}²æ …Ý¢ÎüÝ J I am composed now, I thank you,
Janardan! by seeing now you,
§Î¢Ýè}¢¢çS}¢ „æ±ëœ¢: „™ï¼¢: ÐíÜUëô¼ x¢¼: JJ My own nature is restored too.

52 That form is difficult to see,
52 „éÎéÎüà¢üç}¢Îæ MÐæ ÎëC±¢Ýç„ ²‹}¢}¢ J Which, Arjuna you could see,
Îï±¢ ¥Œ²S² MÐS² çÝy²æ Îà¢üÝÜU¢Ñì çÿ¢‡¢: JJ Even divine are eager to see,
That divine universal form of me.
53 Ý¢ãæ ±ïÎñÝü ¼Ð„¢ Ý Î¢ÝïÝ Ý ™ïÁ²²¢ J 53 Not by knowledge, by penance not,

Not by giving, by sacrifice not,
à¢v² »±æç±{¢ï ÎíCéæ ÎëC±¢Ýç„ }¢¢æ ²ƒ¢ JJ One can see this form of me,
That form which you could see.
54 With devotion in none-other way,

54 |¢QUK¢ y±Ý‹²²¢ à¢v² ¥ã}¢ï±æç±{¢ïù…éüÝ J Arjuna it is possible I say,
¿¢¢¼éæ ÎíCéæ ™ ¼œ±ïÝ Ðí±ïCéæ ™ ÐÚ‹¼Ð JJ To know and see in true way,
To become ‘me’ in unified way!
55 My works does who, thinks me who,

55 }¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï }¢jQU: „X±<…¼: J My devotee is who, unattached who,
çÝ±ñüÚ: „±ü|¢ê¼ï¯é ²: „ }¢¢}¢ïç¼ Ð¢‡Ç± JJ Hates not, any living being who,
Pandava!, me; he sure comes to.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of universal vision where

eagerness to have supervision, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï occurrence of vision of universal form,
the excitement caused by supreme vision,
ç±EMÐ„æÎà¢üÝ²¢ïx¢¢ï Ý¢}¢ñÜU¢Îà¢¢ïùŠ²¢²: JJ 11 JJ the verbalisation of cosmic vision, the
unbearable tension caused by the
cosmic view and urge to return to normal
vision and peacefulness regained and the
way of non-wavering devotion to know,
see and be the superself, and the steps to
attain superself are described.

Chapter 12
JJ ¥ƒ m¢Îà¢¢ïùŠ²¢²: 12 JJ Path of Devotion
|¢çQU²¢ïx¢ (Bhakti Yoga)
Arjuna said
¥…éüÝ ©±¢™ 1 Among them, Krishna! Seek ever who,
1 »±æ „¼¼²éQU¢ ²ï |¢QU¢Sy±¢æ Ð²éüÐ¢„¼ï J With devotion, some worship you,
Some worship undefinable ‘that’ ultimate,
²ï ™¢Œ²ÿ¢Ú}¢Ã²QUæ ¼ï¯¢æ ÜUï ²¢ïx¢ç±œ¢}¢¢: JJ Of the two, better who, please intimate.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2 Fixing their minds steady, on ‘me’
2 }¢Ä²¢±ïà² }¢Ý¢ï ²ï }¢¢æ çÝy²²éQU¢ ©Ð¢„¼ï J Who worship and seek ever ‘me’
With full faith, who trust ‘me’
Ÿ¢h²¢ ÐÚ²¢ïÐï¼¢S¼ï }¢ï ²éQU¼}¢¢ }¢¼¢: JJ Best seekers, they, so thinks me.
3 ²ï y±ÿ¢Ú}¢çÝÎïüà²}¢Ã²QUæ Ð²éüÐ¢„¼ï J 3 And those who seek undefinable

Undestructible and ungraspable
„±ü~¢x¢}¢ç™‹y²æ ™ ÜUêÅSƒ}¢™Hæ {íé±}¢ì JJ Omnipresent one, and unthinkable
Eternal, firm and unchangeable.
4 „çó¢²}²ïç‹Îí²x¢í¢}¢æ „±ü~¢ „}¢Ï¢éh²: J 4 Controlling senses, each; whole lot

Treating all with sameness - thought
¼ï Ðí¢ŒÝé±ç‹¼ }¢¢}¢ï± „±ü|¢ê¼çã¼ï Ú¼¢: JJ Who wish well for everyone, see!
Get they too, no doubt, ‘me’!
5 vHïà¢¢ïùç{ÜU¼ÚS¼ï¯¢}¢Ã²QU¢„QU™ï¼„¢}¢ì J 5 To reach me that way, strive they more.

In ‘ungraspable’ way, struggle is more.
¥Ã²QU¢ çã x¢ç¼Îéü:¶æ Îñã±çjÚ±¢Œ²¼ï JJ Ungraspable way is the difficult way.
Body, limits and restricts, seekers way.
6 ²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ }¢ç² „‹‹²S² }¢yÐÚ¢: J 6 But who dedicates his works in ‘me’,
And who considers as supreme; ‘me’,
¥Ý‹²ïÝñ± ²¢ïx¢ïÝ }¢¢æ Š²¢²‹¼ ©Ð¢„¼ï JJ Concentrates on ‘me’ in ‘none-other’ way,
Contemplates on ‘me’ in determined way.
7 ¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J 7 He shall be taken up, by ‘me’, see!

From this world; a deathful sea.
|¢±¢ç}¢ Ý ç™Ú¢yÐ¢ƒü }¢Ä²¢±ïçà¢¼™ï¼„¢}¢ì JJ His deliverer, becomes ‘me’ soon.
With mind on ‘me’, sure; this boon.
8 }¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J 8 Place your mind on ‘me’
Join intellect, yours, on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ¥¼ ªŠ±Z Ý „æà¢²: JJ You will live, then, in ‘me’
Let me say, no doubt, see!.
9 ¥ƒ ç™œ¢æ „}¢¢{¢¼éæ Ý à¢ÜAU¢ïç¯ }¢ç² çSƒÚ}¢ì J 9 If you cannot calm your mind,
If in ‘me’, you cannot fix your mind
¥|²¢„²¢ïx¢ïÝ ¼¼¢ï }¢¢ç}¢ÓÀ¢#éæ {ÝT² JJ Winner of wealth! Take, practice way
Reach ‘me’ in that practical way.
10 ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ }¢yÜU}¢üÐÚ}¢¢ï |¢± J 10 Practice, if you cannot do

Dedication of works, in ‘me’, do
}¢Îƒü}¢çÐ ÜU}¢¢üç‡¢ ÜUé±üç‹„çh}¢±¢ŒS²ç„ JJ If the works are given to ‘me’
Realisation comes, sure, you see.
BG • XII-1 to 10 III. Srimad Bhagavad Gita 75

11 ¥ƒñ¼ÎŒ²à¢QU¢ïùç„ ÜU¼éZ }¢l¢ïx¢}¢¢çŸ¢¼: J 11 Even if that you cannot make
Shelter in ‘me’, then you take
„±üÜU}¢üÈUHy²¢x¢æ ¼¼: ÜUéL ²¼¢y}¢±¢Ýì JJ Fruits of all works, in ‘me’; leave
Self-fullness you then; achieve.
12 Rather than practice; knowledge is better

12 Ÿ¢ï²¢ï çã ¿¢¢Ý}¢|²¢„¢Á¿¢¢Ý¢hK¢Ýæ ç±çà¢c²¼ï J Rather than knowledge, meditation is better
Š²¢Ý¢yÜU}¢üÈUHy²¢x¢Sy²¢x¢¢ÓÀ¢ç‹¼ÚÝ‹¼Ú}¢ì JJ Better than meditation; leaving actions’ fruits
Peacefulness occurs when left are fruits.
13 Who hates none

13 ¥mïC¢ „±ü|¢ê¼¢Ý¢æ }¢ñ~¢: ÜUL‡¢ »± ™ J Friendly, kind one
çÝ}¢ü}¢¢ï çÝÚãV¢Ú: „}¢Îé:¶„é¶: ÿ¢}¢è JJ ‘I’ and ‘my’; leaves
sorrow, pleasure; bears.
14 „‹¼éC: „¼¼æ ²¢ïx¢è ²¼¢y}¢¢ ÎëÉçÝp²: J 14 Happy, even, he ever seeks

Determined, he, self-full, stays,
}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh²¢üï }¢jQU: „ }¢ï çÐí²: JJ Intellect, mind; gives who ‘me’
Devoted He is, Dear to ‘me’.
15 ²S}¢¢ó¢¢ïçm…¼ï H¢ïÜU¢ï H¢ïÜU¢ó¢¢ïçm…¼ï ™ ²: J 15 Whom; fears not world

Who fears not world
ã¯¢ü}¢¯ü|¢²¢ïmïx¢ñ}¢éüQU¢ï ²: „ ™ }¢ï çÐí²: JJ Duality leaves, even is he,
Devoted he is, dear to me.
16 ¥ÝÐïÿ¢: à¢éç™Îüÿ¢ ©Î¢„èÝ¢ï x¢¼Ã²ƒ: J 16 Wants not who, able clean who
Unconcerned who, griefless who
„±¢üÚ}|¢ÐçÚy²¢x¢è ²¢ï }¢jQU: „ }¢ï çÐí²: JJ At the very start; leaves greed he,
17 ²¢ï Ý Nc²ç¼ Ý mïçC Ý à¢¢ï™ç¼ Ý ÜU¢Ñì ÿ¢ç¼ J 17 Neither he jumps, nor he hates
Neither he grieves, nor he wants
à¢é|¢¢à¢é|¢ÐçÚy²¢x¢è |¢çQU}¢¢‹²: „ }¢ï çÐí²: JJ Good, bad; leaves, stays even he
Devoted he is dear to me.
18 „}¢: à¢~¢¢ñ ™ ç}¢~¢ï ™ ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï: J 18 Friends enemy same, near far same,
Dishonour honour same, name blame same
à¢è¼¢ïc‡¢„é¶Î:¶ï¯é „}¢: „Xç±±<…¼: JJ Sorrow pleasure same, heat cold same,
Attachment nil, for all he, same.
19 ¼éË²çÝ‹Î¢S¼éç¼}¢¢üñÝè „‹¼éC¢ï ²ïÝ ÜUïÝç™¼ì J 19 Praise blame he, silently bears

Contended he, in whatever comes
¥çÝÜUï¼: çSƒÚ}¢ç¼|¢üçQU}¢¢‹}¢ï çÐí²¢ï ÝÚ: JJ Same; every place, in stable mind; he
20 ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ ²ƒ¢ïQUæ Ð²éüÐ¢„¼ï J 20 Right way this, immortal way

Follows who, this proper way
Ÿ¢g{¢Ý¢ }¢yÐÚ}¢¢ |¢QU¢S¼ïù¼è± }¢ï çÐí²¢: JJ Dedication full, who thinks ‘me’,
Devoted he is, very dear to ‘me’.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of devotion containing the

description of two kinds of seekers,
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï different levels of efforts to reach the
|¢çQU²¢ïx¢¢ï Ý¢}¢ m¢Îà¢¢ïùŠ²¢²: JJ 12 JJ ultimate, and the qualities of devotee.
76 Sri Samagra Bhagavad Gita BG • XII-11 to 20

Chapter 13
JJ ¥ƒ ~¢²¢ïÎà¢¢ïùŠ²¢²: 13 JJ Path of Field and Knower of Field
ÿ¢ï~¢ÿ¢ï~¢¿¢ç±|¢¢x¢²¢ïx¢ (Khsetra Khsetragna Yoga)

1 This body, as field,
1 §Îæ à¢ÚèÚæ ÜU¢ñ‹¼ï² ÿ¢ñ~¢ç}¢y²ç|¢{è²¼ï J Kunti’s son!, is called
»¼l¢ï ±ïçœ¢ ¼æ Ðí¢ãé: ÿ¢ï~¢¿¢ §ç¼ ¼çmÎ: JJ As knower of field,
It’s knower is called.
2 ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh „±üÿ¢ï~¢ï¯é |¢¢Ú¼ J 2 As knower of field, you know me,
In all fields, Bharata! Yes! You see!
ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ï¿¢¢üÝæ ²œ¢Á¿¢¢Ýæ }¢¼æ }¢}¢ JJ Knowledge of field and knower too,
Is true knowledge, from me know you.
3 ¼yÿ¢ï~¢æ ²Ó™ ²¢Îëv™ ²çmÜU¢çÚ ²¼p ²¼ì J 3 That field is how,

It disforms how,
„ ™ ²¢ï ²yÐí|¢¢±p ¼y„}¢¢„ïÝ }¢ï Ô¢ë‡¢é JJ That person is how,
His ability is how,
In brief know now,
From me, you now.
4 «ç¯ç|¢Ï¢üãé{¢ x¢è¼æ À‹Î¢ïç|¢<±ç±{ñ: ÐëƒÜUì J 4 Rishis sung this, in many ways,

Vedas said this, in many ways,
Ï¢ír¢„ê~¢ÐÎñpñ± ãï¼é}¢çj<±çÝp¼ñ: JJ Brahma sutras, sure also said so,
With reasoning also definitely so.
5 }¢ã¢|¢ê¼¢‹²ãV¢Ú¢ï Ï¢éçhÚÃ²QU}¢ï± ™ J 5 The great elements and ego too,

Intellect, unmanifested too,
§ç‹Îí²¢ç‡¢ Îà¢ñÜUæ ™ Ð@ ™ïç‹Îí²x¢¢ï™Ú¢: JJ Senses ten and adding mind too,
Sense-objects, five, added to.
6 §ÓÀ¢ mï¯: „é¶æ Îé:¶æ „Y¢¼pï¼Ý¢ {ëç¼: J 6 Like, dislike, pleasure, pain, too,
The sum, alertness, stability to,
»¼yÿ¢ï~¢æ „}¢¢„ïÝ „ç±ÜU¢Ú}¢éÎ¢N¼}¢ì JJ This is field, in brief, know you,
With its deforms, let me tell you.
7 ¥}¢¢çÝy±}¢Îç}|¢y±}¢ôã„¢ ÿ¢¢ç‹¼Ú¢…ü±}¢ì J 7 Proudlessness; showlessness;

Harmlessness; uprightness;
¥¢™¢²¢üïÐ¢„Ýæ à¢¢ñ™æ Sƒñ²ü}¢¢y}¢ç±çÝx¢íã: JJ Straigtliness; cleanliness;
Towards teachers, respectness;
Self control; steadfastness;
8 §ç‹Îí²¢ƒïü¯é ±ñÚ¢x²}¢ÝãV¢Ú »± ™ J 8 To sense desires; passionlessness;

And added to these; egolessness;
…‹}¢}¢ëy²é…Ú¢Ã²¢ç{Îé:¶Î¢ï¯¢ÝéÎà¢üÝ}¢ì JJ About evil of pain and sickness,
Birth, death, old age; full awareness;
9 ¥„çQUÚÝç|¢c±X: Ðé~¢Î¢Úx¢ëã¢çÎ¯é J 9 Towards family, responsibleness,

With unattachment and aloofness;
çÝy²æ ™ „}¢ç™œ¢y±ç}¢C¢çÝC¢ïÐÐçœ¢¯é J Being always in equanimityness;
In like, dislike ever - calmness;
BG • XIII-1 to 9 III. Srimad Bhagavad Gita 77

10 }¢ç² ™¢Ý‹²²¢ïx¢ïÝ |¢çQUÚÃ²ç|¢™¢çÚ‡¢è J 10 Being in yoga of single mindedness;
Devoted to ‘me’ in non-waveringness,
ç±ç±QUÎïà¢„ïç±y±}¢Úç¼…üÝ„æ„çÎ JJ Being in peaceful places in aloneness;
Avoiding the crowds, to be oneness;
11 ¥Š²¢y}¢¿¢¢ÝçÝy²y±æ ¼œ±¿¢¢Ý¢ƒüÎà¢üÝ}¢ì J 11 Always being in self-awareness;

Being conscious of that-essence-ness;
»¼Á¿¢¢Ýç}¢ç¼ Ðí¢ïQU}¢¿¢¢Ýæ ²Î¼¢ïù‹²ƒ¢ JJ This is knowledge in fullness;
Other than this is all ignorance.
12 ¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ ²Á¿¢¢y±¢}¢ë¼}¢àÝé¼ï J 12 Knowable now, let pronounce; me,

Immortality is knowing which, see!
¥Ý¢çÎ}¢yÐÚæ Ï¢ír¢ Ý „œ¢ó¢¢„ÎéÓ²¼ï JJ To that ultimate beginning is not,
It’s not said to be real, real-not.
13 „±ü¼: Ð¢ç‡¢Ð¢Îæ ¼y„±ü¼¢ùçÿ¢çà¢Ú¢ï}¢é¶}¢ì J 13 With hands and feet, present everywhere

With eyes and heads, mouths everywhere
„±ü¼: Ÿ¢éç¼}¢Ì¢ïÜUï „±ü}¢¢±ëy² ç¼Dç¼ JJ With ears also it listens everywhere
Enveloping all, it expands everywhere.
14 „±ïüç‹Îí²x¢é‡¢¢|¢¢„æ „±ïüç‹Îí²ç±±<…¼}¢ì J 14 Through nature of senses, shining everywhere

Yet without senses, in freedom everywhere
¥„QUæ „±ü|¢ëÓ™ñ± çÝx¢éü‡¢æ x¢é‡¢|¢¢ïQëU ™ JJ Uninterested, yet supporting everywhere
Without “Gunas”, yet enjoying everywhere.
15 Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ ™Ú}¢ñ± ™ J 15 In and out of the beings everywhere

Unmoving also moving everywhere
„éÿ}¢y±¢œ¢Îç±¿¢ï²æ ÎêÚSƒæ ™¢ç‹¼ÜUï ™ ¼¼ì JJ Being subtle, unknown everywhere
Being near and also far; everywhere.
16 ¥ç±|¢QUæ ™ |¢ê¼ï¯é ç±|¢QUç}¢± ™ çSƒ¼}¢ì J 16 Being undivided, being one everywhere

Divided in beings, it appears everywhere
|¢ê¼|¢¼ëü ™ ¼Á¿¢ï²æ x¢íç„c‡¢é Ðí|¢ç±c‡¢é ™ JJ It; to be known as supporter everywhere
It consumes and generates everywhere.
17 Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J 17 Light of lights, shines everywhere

Beyond all darkness, bright everywhere
¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ NçÎ „±üS² ç±çD¼}¢ì JJ Knowable, knowledge and it’s goal,
Seated in all hearts, ultimate goal.
18 §ç¼ ÿ¢ï~¢æ ¼ƒ¢ ¿¢¢Ýæ ¿¢ï²æ ™¢ïQUæ „}¢¢„¼: J 18 This is field and the knowledge too,
Also knowable, in brief, told to you,
}¢jQU »¼çm¿¢¢² }¢j¢±¢²¢ïÐÐl¼ï JJ Knowing this, the devotee of me,
Becomes suitable for state of me.
19 ÐíÜUëô¼ ÐéL¯æ ™ñ± ç±hKÝ¢çÎ ©|¢¢±çÐ J 19 Nature and person, both you know,
Are without beginning, yes, it’s so.
ç±ÜU¢Ú¢æp x¢é‡¢¢æpñ± ç±çh ÐíÜUëç¼„}|¢±¢Ýì JJ Because of “Gunas”, deformation, know.
Both from nature, “Gunas”, you know.
20 ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: ÐíÜUëç¼LÓ²¼ï J 20 The forming of mechanism and means too,

Cause is the nature that know you.
ÐéL¯: „é¶Îé:¶¢Ý¢æ |¢¢ïQëUy±ï ãï¼éLÓ²¼ï JJ For experiencing pleasures and pain too,
Cause is the person that know you.
21 ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã |¢éÑQUï ÐíÜUëç¼…¢‹x¢é‡¢¢Ýì J 21 Person, seated in nature, now you see!
Experiences “Gunas”, nature-born see.
ÜU¢Ú‡¢æ x¢é‡¢„X¢ïùS² „Î„l¢ïçÝ…‹}¢„é JJ Cause of being in good, evil way,
Is contact with nature, now let me say.
This shloka is Present in Anu Gita (MB XIV-40-4)
78 Sri Samagra Bhagavad Gita BG • XIII-10 to 21

22 ©ÐÎíC¢Ýé}¢‹¼¢ ™ |¢¼¢ü |¢¢ïQU¢ }¢ãïEÚ: J 22 Observer, allower; and supporter see!
Experiencer, also great lord see!
ÐÚ}¢¢y}¢ïç¼ ™¢Œ²éQU¢ï ÎïãïùçS}¢‹ÐéL¯: ÐÚ: Supreme self, in everybody ‘me’,
The person in the body, is separate see!
23 ² »±æ ±ïçœ¢ ÐéL¯æ ÐíÜUëô¼ ™ x¢é‡¢ñ: „ã J 23 Knows this, real person who,
Knows nature, with ‘Gunas” who,
„±üƒ¢ ±¼ü}¢¢Ý¢ïùçÐ Ý „ |¢ê²¢ïùç|¢…¢²¼ï JJ Whatever way, may live he,
Never born again, sure is he.
24 Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ ÜUïç™Î¢y}¢¢Ý}¢¢y}¢Ý¢ J 24 In meditation some see self,

In own self, by own self.
¥‹²ï „¢æw²ïÝ ²¢ïx¢ïÝ ÜU}¢ü²¢ïx¢ïÝ ™¢ÐÚï JJ Others know in knowledge path,
Others reach in pure work path.
25 ¥‹²ï y±ï±}¢…¢Ý‹¼: Ÿ¢éy±¢‹²ï|² ©Ð¢„¼ï J 25 Some other ones, knowing not self,
Hear from others, and worship self,
¼ïùçÐ ™¢ç¼¼Ú‹y²ï± }¢ëy²éæ Ÿ¢éç¼ÐÚ¢²‡¢¢: JJ They too cross the gulfs of death,
Hear, practice, and take no birth.
26 ²¢±y„T¢²¼ï çÜUç@y„œ±æ Sƒ¢±Ú…X}¢}¢ì J 26 Whatever is born in this world,

Non moving or moving in world,
ÿ¢ï~¢ÿ¢ï~¢¿¢„æ²¢ïx¢¢œ¢çmçh |¢Ú¼¯ü|¢ JJ Is from union of field-knower and field, two,
Best of Bharatas, know that you.
27 „}¢æ „±ïü¯é |¢ê¼ï¯é ç¼D‹¼æ ÐÚ}¢ïEÚ}¢ì J 27 Equally in living being all,

Is stationed, supreme lord of all,
ç±Ýà²yS±ç±Ýà²‹¼æ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Perishes not, see, when perish all,
Who sees this, he sees all.
28 „}¢æ Ðà²ç‹ã „±ü~¢ „}¢±çSƒ¼}¢èEÚ}¢ì J 28 Who sees in living beings all,

Equally seated lord of all,
Ý çãÝSy²¢y}¢Ý¢y}¢¢Ýæ ¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ He destroys not self by self,
He attains supreme goal of self.
29 ÐíÜUëy²ñ± ™ ÜU}¢¢üç‡¢ çRU²}¢¢‡¢¢çÝ „±üà¢: J 29 Nature alone does,

All of the works,
²: Ðà²ç¼ ¼ƒ¢y}¢¢Ý}¢ÜU¼¢üÚæ „ Ðà²ç¼ JJ Self; actionless, is,
Seer is he, this who sees.
30 ²Î¢ |¢ê¼Ðëƒx|¢¢±}¢ïÜUSƒ}¢ÝéÐà²ç¼ J 30 Different beings in one,

In different beings; one,
¼¼ »± ™ ç±S¼¢Úæ Ï¢ír¢ „}Ðl¼ï ¼Î¢ JJ Who sees; becomes one,
With That ultimate one.
31 ¥Ý¢çÎy±¢çó¢x¢éü‡¢y±¢yÐÚ}¢¢y}¢¢²}¢Ã²²: J 31 Beginning it has not,

Character it has not,
à¢ÚèÚSƒ¢ïùçÐ ÜU¢ñ‹¼ï² Ý ÜUÚ¢ïç¼ Ý çHŒ²¼ï JJ Therefore it perishes not,
Though a body when it has got,
Kunti’s son, works it does not,
To that body, it is stuck not.
32 ²ƒ¢ „±üx¢¼æ „¢ñÿ}²¢Î¢ÜU¢à¢æ Ý¢ïÐçHŒ²¼ï J 32 Though it is everywhere pervading all

The subtle space is not tainted at all
„±ü~¢¢±¢çSƒ¼¢ï Îïãï ¼ƒ¢y}¢¢ Ý¢ïÐçHŒ²¼ï JJ Though it is present in all
The spirited self is not tainted at all.
BG • XIII-22 to 32 III. Srimad Bhagavad Gita 79

33 ²ƒ¢ ÐíÜU¢à¢²y²ïÜU: ÜUëyFæ H¢ïÜUç}¢}¢æ Úç±: J 33 Though in whole worlds; Kunti’s son!
Illuminates how worlds, one sun!
ÿ¢ï~¢æ ÿ¢ï~¢è ¼ƒ¢ ÜUëyFæ ÐíÜU¢à¢²ç¼ |¢¢Ú¼ JJ Though it is one; super self,
Illuminates all bodies as inner self.
34 Difference of knower and field,

34 ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ïÚï±}¢‹¼Úæ ¿¢¢Ý™ÿ¢é¯¢ J With knowledge-eye who sees indeed,
|¢ê¼ÐíÜUëç¼}¢¢ïÿ¢æ ™ ²ï ç±Îé²¢üç‹¼ ¼ï ÐÚ}¢ì JJ He becomes, from nature of beings; free
He attains supreme state, you see!.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of field and knower of

field (Khestra Khsetragna Yoga) where
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï knowledge of field and knower of field,
details of field, knowledge, and
ÿ¢ï~¢ÿ¢ï~¢¿¢ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ knowable, the person, self in the body,
~¢²¢ïÎà¢¢ïùŠ²¢²: JJ 13 JJ ever pervadingness of self, the oneness
of self and the way to attain supreme
state are described.
80 Sri Samagra Bhagavad Gita BG • XIII-33 to 34

Chapter 14
JJ ¥ƒ ™¼éÎüà¢¢ïùŠ²¢²: 14 JJ Path of Conduct
x¢é‡¢~¢²ç±|¢¢x¢²¢ïx¢ (Guna Yoga)

1 Top knowledge now, listen from me,
1 ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ ¿¢¢Ý¢Ýæ ¿¢¢Ý}¢éœ¢}¢}¢ì J It’s best one, again hear ye,
Knowing which, all sages; great,
²Á¿¢¢y±¢ }¢éÝ²: „±ïü ÐÚ¢æ ç„çhç}¢¼¢ï x¢¼¢: JJ After this world, reached ultimate.
2 If one takes Path this one;

2 §Îæ ¿¢¢Ý}¢éÐ¢çŸ¢y² }¢}¢ „¢{}²ü}¢¢x¢¼¢: J With me becomes same and one,
„x¢ïüùçÐ Ý¢ïÐ…¢²‹¼ï ÐíH²ï Ý Ã²ƒç‹¼ ™ JJ At creation they have no birth,
At dissolution they have no death.
3 }¢}¢ ²¢ïçÝ}¢üãÎìÏ¢ír¢ ¼çS}¢‹x¢|¢Z Î{¢}²ã}¢ì J 3 Great ultimate is my creation place,

My seed is placed, in that place
„}|¢±: „±ü|¢ê¼¢Ý¢æ ¼¼¢ï |¢±ç¼ |¢¢Ú¼ JJ Birth of beings thus takes place,
Bharata! Thus me; the origin place.
4 „±ü²¢ïçÝ¯é ÜU¢ñ‹¼ï² }¢ê¼ü²: „}|¢±ç‹¼ ²¢: J 4 Kunti’s son, forms; whatsoever

Are produced, here, there, wherever,
¼¢„¢æ Ï¢ír¢ }¢ãl¢ïçÝÚãæ Ï¢è…ÐíÎ: çÐ¼¢ JJ Great ultimate; the creation place; me,
Seed giving father, is sure, me.
5 „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: ÐíÜUëç¼„}|¢±¢: J 5 Sattva, Rajas, and Tamas, these three,
Are character born gunas, you see,
çÝÏ¢ŠÝç‹¼ }¢ã¢Ï¢¢ã¢ï Îïãï ÎïçãÝ}¢Ã²²}¢ì JJ Mighty - armed - one! They bind see,
Imperishable self, in body, see!
6 ¼~¢ „œ±æ çÝ}¢üHy±¢yÐíÜU¢à¢ÜU}¢Ý¢}¢²}¢ì J 6 Sattva, you know, is pure, defectless,

Shines in men, being stainless.
„é¶„XïÝ Ï¢ŠÝ¢ç¼ ¿¢¢Ý}¢XïÝ ™¢ÝÍ¢ JJ It binds the person with happiness,
With knowledge too, oh! Sinless!
7 Ú…¢ï Ú¢x¢¢y}¢ÜUæ ç±çh ¼ëc‡¢¢„X„}¢éj±}¢ì J 7 Rajas, you know, is passion-ness

Acts in men, with biased-ness
¼çó¢Ï¢ŠÝ¢ç¼ ÜU¢ñ‹¼ï² ÜU}¢ü„XïÝ ÎïçãÝ}¢ì JJ It binds person with busy-ness
Makes men fast with speedy-ness.
8 ¼}¢Sy±¿¢¢Ý…æ ç±çh }¢¢ïãÝæ „±üÎïçãÝ¢}¢ì J 8 Tamas, you hear, is knowledgeless.

Binds it men with darkness.
Ðí}¢¢Î¢HS²çÝÎí¢ç|¢S¼çó¢Ï¢ŠÝ¢ç¼ |¢¢Ú¼ JJ It binds person with sleepyness,
Makes men slow with lazyness.
9 „œ±æ „é¶ï „T²ç¼ Ú…: ÜU}¢üç‡¢ |¢¢Ú¼ J 9 Sattva binds men, with happiness,
Rajas binds men, with workness.
¿¢¢Ý}¢¢±ëy² ¼é ¼}¢: Ðí}¢¢Îï „T²y²é¼ JJ Covering knowledge, with darkness,
Tamas binds men; makes reckless.
10 Ú…S¼}¢p¢ç|¢|¢ê² „œ±æ |¢±ç¼ |¢¢Ú¼ J 10 Sattva dominates, Rajas, Tamas, know,

Rajas dominates, Sattva, Rajas, so,
Ú…: „œ±æ ¼}¢pï± ¼}¢: „œ±æ Ú…S¼ƒ¢ JJ Tamas dominates, Sattva, Tamas, also.
In different people Bharata know.
BG • XIV-1 to 10 III. Srimad Bhagavad Gita 81

11 „±üm¢Úï¯é ÎïãïùçS}¢‹ÐíÜU¢à¢ ©Ð…¢²¼ï J 11 Knowledge-light when brightly shines,
Through all organs when it beams,
¿¢¢Ýæ ²Î¢ ¼Î¢ ç±l¢çm±ëhæ „œ±ç}¢y²é¼ JJ Predominant then, Sattva you see,
Sattva is light, helps one to see.
12 H¢ï|¢: Ðí±ëçœ¢Ú¢Ú}|¢: ÜU}¢ü‡¢¢}¢à¢}¢: SÐëã¢ J 12 Activity, greed, starting many things,

Unrest, longing, mind in many things,
Ú…S²ï¼¢çÝ …¢²‹¼ï ç±±ëhï |¢Ú¼¯ü|¢ JJ When on rise, predominant Rajas know,
Rajas is action, and makes one do.
13 ¥ÐíÜU¢à¢¢ïùÐí±ëçœ¢p Ðí}¢¢Î¢ï }¢¢ïã »± ™ J 13 Dullness, inactivity and being reckless,

Delusion and doing, seeing; less,
¼}¢S²ï¼¢çÝ …¢²‹¼ï ç±±ëhï ÜUéLÝ‹ÎÝ JJ When on rise, predominant Tamas know,
Tamas is darkness, makes one slow.
14 ²Î¢ „œ±ï Ðí±ëhï ¼é ÐíH²æ ²¢ç¼ Îïã|¢ë¼ì J 14 Predominant is Sattva in one when,
Anybody leaves, it is sure then,
¼Î¢ïœ¢}¢ç±Î¢æ H¢ïÜU¢Ý}¢H¢‹Ðíç¼Ðl¼ï J To better worlds, certainly he goes,
In which worlds, every one glows.
15 Ú…ç„ ÐíH²æ x¢y±¢ ÜU}¢ü„çX¯é …¢²¼ï J 15 Predominant Rajas, in one when

Anybody leaves; it is sure then
¼ƒ¢ ÐíHèÝS¼}¢ç„ }¢êÉ²¢ïçÝ¯é …¢²¼ï JJ To busier worlds, certainly he goes,
In which worlds, everyone works,
Predominant Tamas, in one when
To darker worlds, certainly he goes,
In which worlds, everyone slows.
16 ÜU}¢ü‡¢: „éÜUë¼S²¢ãé: „¢çœ±ÜUæ çÝ}¢üHæ ÈUH}¢ì J 16 Fruit of Sattva; the purity is,
Because of good deeds, so it is,
Ú…„S¼é ÈUHæ Îé:¶}¢¿¢¢Ýæ ¼}¢„: ÈUH}¢ì JJ Fruit of Rajas; pain sure, is,
Fruit of Tamas; ignorance is.
17 „œ±¢y„T¢²¼ï ¿¢¢Ýæ Ú…„¢ï H¢ï|¢ »± ™ J 17 Arises knowledge from Sattva see,

Arises greediness from Rajas you see;
Ðí}¢¢Î}¢¢ïã¢ñ ¼}¢„¢ï |¢±¼¢ïù¿¢¢Ý}¢ï± ™ JJ Arises difficulty from Tamas you see,
Also ignorance, from Tamas you see.
18 ªŠ±Z x¢ÓÀç‹¼ „œ±Sƒ¢ }¢Š²ï ç¼Dç‹¼ Ú¢…„¢: J 18 To top most places, Sattvik ever grows
To middle places, Rajasik ever goes
…Í¢‹²x¢é‡¢±ëçœ¢Sƒ¢ ¥{¢ï x¢ÓÀç‹¼ ¼¢}¢„¢: JJ In lower places; Tamasik ever stays.
Because of “Gunas” so is the case.
19 Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ ²Î¢ ÎíC¢ÝéÐà²ç¼ J 19 Character is one, whoever does.

Sees he who, real doer, thus,
x¢é‡¢ï|²p ÐÚæ ±ïçœ¢ }¢j¢±æ „¢ïùç{x¢ÓÀç¼ JJ Non doing one, knows then he.
He then becomes being of me.
20 x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè Îïã„}¢éj±¢Ýì J 20 Crosses he who, those ‘Gunas’ three,

Body is formed from which three,
…‹}¢}¢ëy²é…Ú¢Îé: ¶ñ<±}¢éQU¢ïù}¢ë¼}¢Ô¢éA¼ï JJ From birth, death, decay and pain, see,
He becomes immortal and also free.
This shloka is Present in Anu Gita (MB XIV-39-10)
82 Sri Samagra Bhagavad Gita BG • XIV-11 to 20

21 Beyond Gunas is who?
21 ÜUñ<HXñ›è‹x¢é‡¢¢Ýï¼¢Ý¼è¼¢ï |¢±ç¼ Ðí|¢¢ï J Beyond three is who?
Crossed them is who?
çÜU}¢¢™¢Ú: ÜUƒæ ™ñ¼¢æ›è‹x¢é‡¢¢Ýç¼±¼ü¼ï JJ Being free is who?
Conducts how he?
Behaves how he?
Being kind ye,
Please tell me.
Ÿ¢è|¢x¢±¢Ýé±¢™ The Lord said:

22 Light and work and delusion too,
22 ÐíÜU¢à¢æ ™ Ðí±ëôœ¢ ™ }¢¢ïã}¢ï± ™ Ð¢‡Ç± J When are present, hates not who,
When are absent, desires not who,
Ý mïçC „}Ðí±ëœ¢¢çÝ Ý ç±±ëœ¢¢çÝ ÜU¢Ñì ÿ¢ç¼ JJ Present or absent, cares not who.
23 Like unconcerned is seated who,

23 ©Î¢„èÝ±Î¢„èÝ¢ï x¢é‡¢ñ²¢üï Ý ç±™¢Ë²¼ï J By Gunas three, is moved not who,
x¢é‡¢¢ ±¼ü‹¼ §y²ï±æ ²¢ïù±ç¼Dç¼ ÝïX¼ï JJ That Gunas do behave knows well who,
Knowing that well stable is who.
24 In pleasant and pain balanced is who,

24 „}¢Îé:¶„é¶: S±Sƒ: „}¢H¢ïC¢à}¢ÜU¢@Ý: J Sand, stone, gold; as equal sees who,
¼éË²çÐí²¢çÐí²¢ï {èÚS¼éË²çÝ‹Î¢y}¢„æS¼éç¼: JJ Like and dislike as same weighs who,
Praise and blame as same considers who.
25 }¢¢Ý¢Ð}¢¢Ý²¢ïS¼éË²S¼éË²¢ï ç}¢~¢¢çÚÐÿ¢²¢ï: J 25 Respect and insult equally bears who,

Friend and enemy equally treats who,
„±¢üÚ}|¢ÐçÚy²¢x¢è x¢é‡¢¢¼è¼: „ ©Ó²¼ï JJ At beginning of works leaves greed who,
Beyond Gunas is he, from me know you.
26 }¢¢æ ™ ²¢ïùÃ²ç|¢™¢Úï‡¢ |¢çQU²¢ïx¢ïÝ „ï±¼ï J 26 Serves me well, in devotion Path who,

Worships me ever, wavering not who,
„ x¢é‡¢¢‹„}¢¼èy²ñ¼¢‹Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ Crosses he Gunas, know now you,
With Supreme, that one, becomes one too.
27 Ï¢ír¢‡¢¢ï çã Ðíç¼D¢ã}¢}¢ë¼S²¢Ã²²S² ™ J 27 For Supreme see, abode is me,

Immortal is me, immutable is me,
à¢¢E¼S² ™ {}¢üS² „é¶S²ñÜU¢ç‹¼ÜUS² ™ JJ The eternal is me, the right way me,
Absolute bliss; me Arjuna see!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of conduct, where the

nature of three “Gunas” (characters), how
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï they bind, which behaviour they cause,
the conduct of Sattvik, Rajasik and
x¢é‡¢~¢²ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ ™¼éÎàü ¢¢ïùŠ²¢²: JJ 14 JJ Tamasik, the ways of one beyond Gunas,
and the path to supreme self are
described.
BG • XIV-21 to 27 III. Srimad Bhagavad Gita 83

Chapter 15
JJ ¥ƒ Ð@Îà¢¢ïùŠ²¢²: 15 JJ Path of Super Personhood
ÐéL¯¢ïœ¢}¢Ðí¢ç#²¢ïx¢ (Purushottam Prapti Yoga)

1 Roots on top and branches below,
1 ªŠ±ü}¢êH}¢{:à¢¢¶}¢Eyƒæ ÐíãéÚÃ²²}¢ì J Peepal tree is unending you know,
Vedic verses are leaves, it’s said so,
À‹Î¢æç„ ²S² Ð‡¢¢üçÝ ²S¼æ ±ïÎ „ ±ïÎç±¼ì JJ If you know this, all you know.
2 Above and below branches grow well,

2 ¥{p¢ïŠ±Z Ðí„ë¼¢S¼S² à¢¢¶¢ With nature and senses growth is well.
x¢é‡¢Ðí±ëh¢ ç±¯²Ðí±¢H¢: J Roots are strong, spread everywhere,
Bind with work, men everywhere.
¥{p }¢êH¢‹²Ýé„‹¼¼¢çÝ
ÜU}¢¢üÝéÏ¢‹{èçÝ }¢Ýéc²H¢ïÜUï JJ
3 Ý MÐ}¢S²ïã ¼ƒ¢ïÐH|²¼ï 3 It’s full form is not at all known,

Start, middle and end is unknown.
Ý¢‹¼¢ï Ý ™¢çÎÝü ™ „}Ðíç¼D¢ J Cut this tree, rooted so strong,
With detachment axe, sharp and strong.
¥Eyƒ}¢ïÝæ „éç±MÉ}¢êH-
}¢„Xà¢›ï‡¢ {ëÉïÝ çÀœ±¢ JJ
4 Attain that state, the supreme state,
4 ¼¼: ÐÎæ ¼yÐçÚ}¢¢<x¢¼Ã²æ Coming back nil, reaching which state.
²çS}¢‹x¢¼¢ Ý çÝ±¼üç‹¼ |¢ê²: J In ancient person; the origin of tree,
Refuge you take, you are then free.
¼}¢ï± ™¢læ ÐéL¯æ ÐíÐlï
²¼: Ðí±ëçœ¢: Ðí„ë¼¢ ÐéÚ¢‡¢è JJ
5 Proudness free and delusion free,
5 çÝ}¢¢üÝ}¢¢ïã¢ ç…¼„XÎ¢ï¯¢ Attachment nil and completely free
¥Š²¢y}¢çÝy²¢ ç±çÝ±ëœ¢ÜU¢}¢¢: J Desire wiped clean in self being free,
With duality nil, pleasure, pain, nil.
m‹mñ<±}¢éQU¢: „é¶Îé:¶„æ¿¢ñ- Reaches eternal state, undeluded will.
x¢üÓÀ‹y²}¢êÉ¢: ÐÎ}¢Ã²²æ ¼¼ì JJ
6 Ý ¼j¢„²¼ï „ê²¢üï Ý à¢à¢¢V¢ï Ý Ð¢±ÜU: J 6 Brighter than fire, brightest one,

Brighter than moon, brighter than sun,
²ey±¢ Ý çÝ±¼ü‹¼ï ¼h¢}¢ ÐÚ}¢æ }¢}¢ JJ Reaching which place, returns no one,
That state is mine, the greatest one.
7 }¢}¢ñ±¢æà¢¢ï …è±H¢ïÜUï …è±|¢ê¼: „Ý¢¼Ý: J 7 An element of mine, the splendorous one,

In this world causes life, for each every one
}¢Ý:¯D¢çÝç‹Îí²¢ç‡¢ ÐíÜUëç¼Sƒ¢çÝ ÜU¯üç¼ JJ With organs five and mind; sixth sense,
Shines in nature; all live hence.
8 à¢ÚèÚæ ²Î±¢Œ¢A¢ïç¼ ²Ó™¢Œ²éyRU¢}¢¼èEÚ: J 8 The Lord of life, a body when takes,

And that body, whenever he leaves,
x¢ëãèy±ñ¼¢çÝ „æ²¢ç¼ ±¢²éx¢ü‹{¢çÝ±¢à¢²¢¼ì JJ With him those six, then he takes,
How from flowers, scent, breeze takes.
84 Sri Samagra Bhagavad Gita BG • XV-1 to 8

9 Ÿ¢¢ï~¢æ ™ÿ¢é: SÐà¢üÝæ ™ Ú„Ýæ Í¢í¢‡¢}¢ï± ™ J 9 Through ears and eyes and also touch,
And through tongue, nose as such,
¥ç{D¢² }¢Ýp¢²æ ç±¯²¢ÝéÐ„ï±¼ï JJ Through the mind; addition to five,
Enjoys objects, in course of life.
10 ©yRU¢}¢‹¼æ çSƒ¼æ ±¢çÐ |¢éT¢Ýæ ±¢ x¢é‡¢¢ç‹±¼}¢ì J 10 Changing body or stationed in one,

Mixed with nature or enjoying one,
ç±}¢êÉ¢ Ý¢ÝéÐà²ç‹¼ Ðà²ç‹¼ ¿¢¢Ý™ÿ¢é¯: JJ Lord not known by the ignorant one,
With knowledge-eye can see him one.
11 ²¼‹¼¢ï ²¢ïçx¢ÝEñÝæ Ðà²‹y²¢y}¢‹²±çSƒ¼}¢ì J 11 While seeking the Lord, the endeavouring one,
Sees him in self, the self-aligned one.
²¼‹¼¢ïùŒ²ÜUë¼¢y}¢¢Ý¢ï ÝñÝæ Ðà²‹y²™ï¼„: JJ While seeking him, but, impure one,
Sees not him, the ignorant one.
12 ²Î¢çÎy²x¢¼æ ¼ï…¢ï …x¢j¢„²¼ïùç¶H}¢ì J 12 Bright light, which, comes from sun,

Shines all world, each and one.
²Ó™‹Îí}¢ç„ ²Ó™¢x¢A¢ñ ¼œ¢ï…¢ï ç±çh }¢¢}¢ÜU}¢ì JJ From moon and fire comes which light,
You know now, is my own light.
13 x¢¢}¢¢ç±à² ™ |¢ê¼¢çÝ {¢Ú²¢}²ã}¢¢ï…„¢ J 13 Permeating earth, the giver of food,

My energy gives, beings all food.
Ðéc‡¢¢ç}¢ ™¢ñ¯{è: „±¢ü: „¢ï}¢¢ï |¢êy±¢ Ú„¢y}¢ÜU: JJ Because of me come herbs, all crops,
My energy sustains all those crops.
14 ¥ãæ ±ñE¢ÝÚ¢ï |¢êy±¢ Ðíç‡¢Ý¢æ Îïã}¢¢çŸ¢¼: J 14 I am the fire, which is inside the man,
Causing hunger for each, every man.
Ðí¢‡¢¢Ð¢Ý„}¢¢²éQU: Ð™¢}²ó¢æ ™¼é<±{}¢ì JJ Along the air, it burns all food,
Thus I digest four kinds of food.
15 „±üS² ™¢ãæ NçÎ „çó¢ç±C¢ï- 15 In hearts of all, seated is me,

Memory, knowledge is caused by me.
}¢œ¢: S}¢ëç¼¿¢¢üÝ}¢Ð¢ïãÝæ ™ J All the knowledge is known by me,
±ïÎñp „±ñüÚã}¢ï± ±ïl¢ï- Philosophy is also created by me.
±ïÎ¢‹¼ÜUëmïÎç±Îï± ™¢ã}¢ì JJ
16 m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï ÿ¢Úp¢ÿ¢Ú »± ™ J 16 Two kinds of persons are in the world,
Perishable, imperishable, it is now told.
ÿ¢Ú: „±¢üç‡¢ |¢ê¼¢çÝ ÜUêÅSƒ¢ïùÿ¢Ú ©Ó²¼ï JJ Perishable are living beings all,
Imperishable is the spirit in all.
17 ©œ¢}¢: ÐéL¯Sy±‹²: ÐÚ}¢¢y}¢ïy²éÎ¢N¼: J 17 Superior person than them two,

Is supreme self, he is different too.
²¢ï H¢ïÜU~¢²}¢¢ç±à² çÏ¢|¢y²üÃ²² §üEÚ: JJ Shines three worlds; supreme Lord,
Greatest one; the eternal Lord.
18 ²S}¢¢yÿ¢Ú}¢¼è¼¢ïùã}¢ÿ¢Ú¢ÎçÐ ™¢ïœ¢}¢: J 18 Higher than perishable is sure me,

Higher than imperishable; also me,
¥¼¢ïùçS}¢ H¢ïÜUï ±ïÎï ™ Ðíçƒ¼: ÐéL¯¢ïœ¢}¢: JJ Because of that, people call me,
As super-person, know from me.
19 ²¢ï }¢¢}¢ï±}¢„}}¢êÉ¢ï …¢Ý¢ç¼ ÐéL¯¢ïœ¢}¢}¢ì J 19 The non-ignorant who knows me,

As super-person who sees me,
„ „±üç±j…ç¼ }¢¢æ „±ü|¢¢±ïÝ |¢¢Ú¼ JJ Knows every thing; always he,
Worships me in every way, he.
BG • XV- 9 to 19 III. Srimad Bhagavad Gita 85

20 §ç¼ x¢és¼}¢æ à¢¢›ç}¢Î}¢éQUæ }¢²¢ÝÍ¢ J 20 Greatest secret, is now told by me,
Oh! Pure one; this science, you see!
»¼ÎìÏ¢éÎìŠ±¢ Ï¢éçh}¢¢‹S²¢yÜUëy²p |¢¢Ú¼ JJ Understands who, secret; this one,
He is able and wise; his works are done.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of super person-hood, in

which the nature of tree of samsara
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï (world), the way to attain release from
that tree, the importance of non-
ÐéL¯¢ïœ¢}¢Ðí¢ç#²¢ïx¢¢ï Ý¢}¢ Ð@Îà¢¢ïùŠ²¢²: JJ 15 JJ attachment as a weapon, the self which
is life energy inside each living being, the
description of perishable and
imperishable persons, and the state of
super person-hood are described.
86 Sri Samagra Bhagavad Gita BG • XV-20

Chapter 16
JJ ¥ƒ ¯¢ïÇà¢¢ïùŠ²¢²: 16 JJ Path of Divine and
Îñ±¢„éÚ„}Ðçm|¢¢x¢²¢ïx¢ Devilish Attributes
(Daivasura Sampadvibhaga Yoga)
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 1 Fearlessness and mind; purified,
1 ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ²¢ïx¢Ã²±çSƒç¼: J In knowledge path well unified.
Giving control and offering too,
Î¢Ýæ Î}¢p ²¿¢p S±¢Š²¢²S¼Ð ¥¢…ü±}¢ì JJ Self learning and tempering too,
Straight forwardness, further too,
2 ¥ôã„¢ „y²}¢RU¢ï{Sy²¢x¢: à¢¢ç‹¼ÚÐñà¢éÝ}¢ì J 2 Non-hurting, truth and anger-less,

Renunciation and peacefulness,
Î²¢ |¢ê¼ïc±H¢ïHéŒy±æ }¢¢Îü±æ ãîèÚ™¢ÐH}¢ì JJ Envylessness and gentleness,
Humbleness also non-fickleness,
3 ¼ï…: ÿ¢}¢¢ {ëç¼: à¢¢ñ™}¢Îí¢ïã¢ïÝ¢ç¼}¢¢çÝ¼¢ J 3 Brightness, patience and stableness

Cleanliness, commitment, pridelessness
|¢±ç‹¼ „}ÐÎæ Îñ±è}¢ç|¢…¢¼S² |¢¢Ú¼ JJ These are wealth of divine ones,
Bharata! Know it’s divineness.
4 Showdom, vanity and arrogance,

4 Î}|¢¢ï ÎÐ¢üïùç|¢}¢¢Ýp RU¢ï{: Ð¢Lc²}¢ï± ™ J Anger, harshness and ignorance,
¥¿¢¢Ýæ ™¢ç|¢…¢¼S² Ð¢ƒü „}ÐÎ}¢¢„éÚè}¢ì JJ These are signs of devilish ones
Partha! Know it’s all devilishness.
5 Divine attributes, give freedom,

5 Îñ±è „}Ðçm}¢¢ïÿ¢¢² çÝÏ¢‹{¢²¢„éÚè }¢¼¢ J Devilish attributes, blindful some,
}¢¢ à¢é™: „}ÐÎæ Îñ±è}¢ç|¢…¢¼¢ïùç„ Ð¢‡Ç± JJ Pandava! Now, grieve not you!
With divine attributes, are born you.
6 m¢ñ |¢ê¼„x¢¢üñ H¢ïÜUïùçS}¢‹Îñ± ¥¢„éÚ »± ™ J 6 In this world, beings: types two,

Divine ones and devilish too,
Îñ±¢ï ç±S¼Úà¢: Ðí¢ïQU ¥¢„éÚæ Ð¢ƒü }¢ï à¢ë‡¢é JJ Divine ones are described to you,
From me now hear about devilish too.
7 What is to do and what not to do,

7 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ …Ý¢ Ý ç±ÎéÚ¢„éÚ¢ J Know not devilish, see now you.
Ý à¢¢ñ™æ Ý¢çÐ ™¢™¢Ú¢ï Ý „y²æ ¼ï¯é ç±l¼ï JJ Either conduct or cleanliness,
Are not present nor truthness.
8 ¥„y²}¢Ðíç¼Dæ ¼ï …x¢Î¢ãéÚÝèEÚ}¢ì J 8 “This universe is truthless,

It’s baseless, it’s lordless.
¥ÐÚSÐÚ„}|¢ê¼æ çÜU}¢‹²yÜU¢}¢ãñ¼éÜU}¢ì JJ Mutual unison is it’s cause,
Apart from desire, what is cause?”
9 »¼¢æ ÎëçC}¢±C|² ÝC¢y}¢¢Ý¢ïùËÐÏ¢éh²: J 9 Petty minded of self, hold this view

Intelectless, keep this view
Ðí|¢±‹y²éx¢íÜU}¢¢ü‡¢: ÿ¢²¢² …x¢¼¢ïùçã¼¢: JJ Terrorist action, they do take
They do harm and cause world to break.
10 ÜU¢}¢}¢¢çŸ¢y² ÎécÐêÚæ Î}|¢}¢¢Ý}¢Î¢ç‹±¼¢: J 10 With many desires, that are endless

With show, arrogance, and proudness
}¢¢ïã¢Îìx¢ëãèy±¢„Îìx¢í¢ã¢‹Ðí±¼ü‹¼ïùà¢éç™±í¼¢: JJ With delusion and evil ideas
Behave they in unclear ways.
BG • XVI-1 to 10 III. Srimad Bhagavad Gita 87

11 ç™‹¼¢}¢ÐçÚ}¢ï²¢æ ™ ÐíH²¢‹¼¢}¢éÐ¢çŸ¢¼¢: J 11 With many wishes following in mirth,
Which finally end only with death.
ÜU¢}¢¢ïÐ|¢¢ïx¢ÐÚ}¢¢ »¼¢±çÎç¼ çÝçp¼¢: JJ To their lust giving high place,
Think that it is first, last place.
12 They are bound by the rope of greed

12 ¥¢à¢¢Ð¢à¢à¢¼ñÏ¢üh¢: ÜU¢}¢RU¢ï{ÐÚ¢²‡¢¢: J In desire and anger sinning indeed,
§üã‹¼ï ÜU¢}¢|¢¢ïx¢¢ƒü}¢‹²¢²ïÝ¢ƒü„T²¢Ýì JJ They strive for more and more wealth.
Collect for enjoying unjust wealth.
13 §Î}¢l }¢²¢ HÏ{ç}¢}¢æ Ðí¢ŒS²ï }¢Ý¢ïÚƒ}¢ì J 13 I gained today this and this,
I shall fulfil now this wish.
§Î}¢S¼èÎ}¢çÐ }¢ï |¢ç±c²ç¼ ÐéÝ{üÝ}¢ì JJ I show today this is my wealth,
I shall get much more wealth.
14 ¥„¢ñ }¢²¢ ã¼: à¢~¢éãüçÝc²ï ™¢ÐÚ¢ÝçÐ J 14 I have killed my enemy that

I will kill my enemy that
§üEÚ¢ïùã}¢ãæ |¢¢ïx¢è ç„h¢ïùãæ Ï¢H±¢‹„é¶è JJ I am the lord and I enjoy
I am the winner strong in joy.
15 ¥¢ÉK¢ïùç|¢…Ý±¢ÝçS}¢ ÜU¢ïù‹²¢ïùçS¼ „Îëà¢¢ï }¢²¢ J 15 I am rich and well born one

I am great, equal is none
²ÿ²ï Î¢S²¢ç}¢ }¢¢ïçÎc² §y²¿¢¢Ýç±}¢¢ïçã¼¢: JJ I sacrifice, rejoice and I give
In that way the ignorant move.
16 ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ }¢¢ïã…¢H„}¢¢±ë¼¢: J 16 In many ways in the fanciful mind

In delusion gripping their mind
Ðí„QU¢: ÜU¢}¢|¢¢ïx¢ï¯é Ð¼ç‹¼ ÝÚÜUïùà¢é™¢ñ JJ In lust and desire ever sinning full
In to the hell the will fall.
17 ¥¢y}¢„}|¢¢ç±¼¢: S¼Ï{¢ {Ý}¢¢Ý}¢Î¢ç‹±¼¢: J 17 In self-conceit sticking well,

In wealth and pride sinking well,
²…‹¼ï Ý¢}¢²¿¢ñS¼ï Î}|¢ïÝ¢ç±ç{Ðê±üÜU}¢ì JJ In just for name doing sacrifice,
In incorrect way do sacrifice.
18 ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ™ „æçŸ¢¼¢: J 18 In ignorance, power, showness,

In anger, lust being senseless,
}¢¢}¢¢y}¢ÐÚÎïãï¯é Ðíçm¯‹¼¢ïù|²„ê²ÜU¢: JJ Insult me who is inside them
Insult me in other than them.
19 ¼¢Ýãæ çm¯¼: RUêÚ¢‹„æ„¢Úï¯é ÝÚ¢{}¢¢Ýì J 19 Ignorant ones and cruel ones,

In this world, worst with hatefulness,
çÿ¢Ð¢}²…d}¢à¢é|¢¢Ý¢„éÚèc±ï± ²¢ïçÝ¯é JJ In to devilish births ever throws me,
In to the grief know now ye.
20 ¥¢„éÚèæ²¢ïçÝ}¢¢Ðó¢¢ }¢êÉ¢ …‹}¢çÝ …‹}¢çÝ J 20 In devilish places taking birth,

In devilish ways living, birth after birth,
}¢¢}¢Ðí¢Œ²ñ± ÜU¢ñ‹¼ï² ¼¼¢ï ²¢‹y²{}¢¢æ x¢ç¼}¢ì JJ In any way reach not me,
In to lower ways they go see!
21 ç~¢ç±{æ ÝÚÜUS²ïÎæ m¢Úæ Ý¢à¢Ý}¢¢y}¢Ý: J 21 In three ways are gates of hell.

In go self-lost, through gates of hell.
ÜU¢}¢: RU¢ï{S¼ƒ¢ H¢ï|¢S¼S}¢¢Îï¼y~¢²æ y²…ï¼ì JJ In fact they are lust, anger, greed.
In that way should go none indeed.
22 »¼ñ<±}¢éQU: ÜU¢ñ‹¼ï² ¼}¢¢ïm¢Úñç›ç|¢ÝüÚ: J 22 From those three, who is free,

From doors of hell, who is free,
¥¢™Úy²¢y}¢Ý: Ÿ¢ï²S¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ He will practice good for self,
He will reach the ultimate self.
88 Sri Samagra Bhagavad Gita BG • XVI-11 to 22

23 ²: à¢¢›ç±ç{}¢éy„ëÁ² ±¼ü¼ï ÜU¢}¢ÜU¢Ú¼: J 23 In unscientific ways do behave who,
In the ways of desires is stuck who,
Ý „ ç„çh}¢±¢ŒÝ¢ïç¼ Ý „é¶æ Ý ÐÚ¢æ x¢ç¼}¢ì JJ The realisation, never gets he,
Neither supreme, nor bliss gets he.
24 Therefore you take scientific way,

24 ¼S}¢¢ÓÀ¢›æ Ðí}¢¢‡¢æ ¼ï ÜU¢²¢üÜU¢²üÃ²±çSƒ¼¢ñ J Do and do not do in systematic way,
¿¢¢y±¢ à¢¢›ç±{¢Ý¢ïQUæ ÜU}¢ü ÜU¼éüç}¢ã¢ãüç„ JJ Knowing now that in this way,
To act is right, in proper way.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é That is the path of divine and devilish

attributes in which, the divine attributes,
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï the devilish attributes, the behaviour of
devilish, the three gates to hell and the
Îñ±¢„éÚ„}Ðçm|¢¢x¢²¢ïx¢¢ï Ý¢}¢ way to freedom are described.
¯¢ïÇà¢¢ïùŠ²¢²: JJ 16 JJ
BG • XVI-23 to 24 III. Srimad Bhagavad Gita 89

Chapter 17
JJ ¥ƒ „#Îà¢¢ïùŠ²¢²: 17 JJ Path of Dedication
Ÿ¢h¢~¢²ç±|¢¢x¢²¢ïx¢ (Shraddha Yoga)

1 In unscientific ways worship who,
1 ²ï à¢¢›ç±ç{}¢éy„ëÁ² ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J But with dedication worship who,
Their dedication is known as what?
¼ï¯¢æ çÝD¢ ¼é ÜU¢ ÜUëc‡¢ „œ±}¢¢ã¢ï Ú…S¼}¢: JJ Sattva, Rajas or Tamas or what?
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2 Dedication occurs in way three,
2 ç~¢ç±{¢ |¢±ç¼ Ÿ¢h¢ ÎïçãÝ¢æ „¢ S±|¢¢±…¢ J In everybody from, own nature see.
Sattvik one and also Rajasik one,
„¢çœ±ÜUè Ú¢…„è ™ñ± ¼¢}¢„è ™ïç¼ ¼¢æ à¢ë‡¢é JJ Hear you now, third tamasik one.
3 As per nature in all men,

3 „œ±¢ÝéMÐ¢ „±üS² Ÿ¢h¢ |¢±ç¼ |¢¢Ú¼ J Bharata! Occurs dedication.
Ÿ¢h¢}¢²¢ïù²æ ÐéL¯¢ï ²¢ï ²ÓÀîh: „ »± „: JJ Person is form of, dedication.
Person is verily his dedication.
4 Sattviks worship divine ones.

4 ²…‹¼ï „¢çy±ÜU¢ Îñ±¢‹²ÿ¢Úÿ¢¢æç„ Ú¢…„¢: J Rajasiks worship devilish ones.
Ðíï¼¢‹|¢ê¼x¢‡¢¢æp¢‹²ï ²…‹¼ï ¼¢}¢„¢ …Ý¢: JJ Tamasiks worship demonic ones.
By nature, people worship different ones.
5 In unscientific and horrible way,

5 ¥à¢¢›ç±çã¼æ Í¢¢ïÚæ ¼Œ²‹¼ï ²ï ¼Ð¢ï …Ý¢: J Temper body who in terrible way,
Î}|¢¢ãV¢Ú„æ²éQU¢: ÜU¢}¢Ú¢x¢Ï¢H¢ç‹±¼¢: JJ With show, ego, who do so,
With force of desire, who do so,
6 ÜU¯ü²‹¼: à¢ÚèÚSƒæ |¢ê¼x¢í¢}¢}¢™ï¼„: J 6 Torture body and organs too,

They are fools know now you,
}¢¢æ ™ñ±¢‹¼: à¢ÚèÚSƒæ ¼¢ç‹±hK¢„éÚçÝp²¢Ýì JJ Torture ‘me’ too, their inner one,
Each of them is devilish one.
7 ¥¢ã¢ÚSy±çÐ „±üS² ç~¢ç±{¢ï |¢±ç¼ çÐí²: J 7 Food also of all you see,
Is liked in ways; three
²¿¢S¼ÐS¼ƒ¢ Î¢Ýæ ¼ï¯¢æ |¢ïÎç}¢}¢æ Ô¢ë‡¢é JJ Sacrifice tempering, giving too.
Is three ways, hear now you.
8 ¥¢²é:„œ±Ï¢H¢Ú¢ïx²„é¶Ðíèç¼ç±±{üÝ¢: J 8 Vitality, energy, vigorousness,

Health, happiness, cheerfulness,
ÚS²¢: çFx{¢: çSƒÚ¢ Nl¢ ¥¢ã¢Ú¢: „¢çœ±ÜUçÐí²¢: JJ Gives ever the sattvik food,
With liquids being safe and good.
9 ÜUÅì±}HH±‡¢¢y²éc‡¢¼èÿ‡¢Mÿ¢ç±Î¢çãÝ: J 9 Bitter, sour and salty, lot,

Pungent, harshy, and soft not,
¥¢ã¢Ú¢ Ú¢…„S²ïC¢ Îé:¶à¢¢ïÜU¢}¢²ÐíÎ¢: JJ Causing pain is Rajasik food,
Gives suffering, health not good.
10 ²¢¼²¢}¢æ x¢¼Ú„æ Ðêç¼ Ð²éüç¯¼æ ™ ²¼ì J 10 Stale, tasteless, smelling lot,

Decayed, refuse, and pure not,
©çÓÀC}¢çÐ ™¢}¢ïŠ²æ |¢¢ï…Ýæ ¼¢}¢„çÐí²}¢ì JJ Causing grief is tamasik food,
Digestion hard, not at all good.
90 Sri Samagra Bhagavad Gita BG • XVII-1 to 10

11 ¥ÈUH¢ÜU¢çÑì ÿ¢ç|¢²ü¿¢¢ï ç±ç{çÎC¢ï ² §Á²¼ï J 11 Because it is proper to do,
Without desiring returns too,
²CÃ²}¢ï±ïç¼ }¢Ý: „}¢¢{¢² „ „¢çœ±ÜU: JJ If done with honesty too,
Sattvik sacrifice right to do.
12 Because it is great to show,

12 ¥ç|¢„‹{¢² ¼é ÈUHæ Î}|¢¢ƒü}¢çÐ ™ñ± ²¼ì J With desiring returns also,
§Á²¼ï |¢Ú¼Ÿ¢ïD ¼æ ²¿¢æ ç±çh Ú¢…„}¢ì JJ If done with impurity too,
Rajasik sacrifices, why to do?
13 Being done in thought lessness,

13 ç±ç{ãèÝ}¢„ëC¢ó¢æ }¢‹~¢ãèÝ}¢Îçÿ¢‡¢}¢ì J Dedication less and method less,
Ÿ¢h¢ç±Úçã¼æ ²¿¢æ ¼¢}¢„æ ÐçÚ™ÿ¢¼ï JJ If done with ignorance too,
Tamasik sacrifice, not to do.
14 Respect to divine and pure ones,

14 Îï±çm…x¢éLÐí¢¿¢Ðê…Ýæ à¢¢ñ™}¢¢…ü±}¢ì J Respect to teachers, knowing ones,
Ï¢ír¢™²ü}¢ôã„¢ ™ à¢¢ÚèÚæ ¼Ð ©Ó²¼ï JJ Cleanliness and uprightness,
Control of body, harmlessness,
Tempering of body is all this.
15 ¥Ýémïx¢ÜUÚæ ±¢v²æ „y²æ çÐí²çã¼æ ™ ²¼ì J 15 Unemotional speech, truthfulness
S±¢Š²¢²¢|²„Ýæ ™ñ± ±¢Ñì }¢²æ ¼Ð ©Ó²¼ï JJ Cheerful words and pleasantness
Prayer songs, self-studyness
Tempering of speech, is all this.
16 }¢Ý:Ðí„¢Î: „¢ñ}²y±æ }¢¢ñÝ}¢¢y}¢ç±çÝx¢íã: J 16 Peace of mind and gentleness,
|¢¢±„æà¢éçhçÚy²ï¼œ¢Ð¢ï }¢¢Ý„}¢éÓ²¼ï JJ Self control and silence,
Purity of intentions and calmness,
Tempering of mind, is all this.
17 Ÿ¢h²¢ ÐÚ²¢ ¼#æ ¼ÐS¼ç~¢ç±{æ ÝÚñ: J 17 With dedication in ways three
¥ÈUH¢ÜU¢Ñì çÿ¢ç|¢²éüQUñ: „¢çœ±ÜUæ ÐçÚ™ÿ¢¼ï JJ Tempers himself when man see!
In the fruits with interest none,
That tempering is sattvik one.
18 „yÜU¢Ú}¢¢ÝÐê…¢ƒZ ¼Ð¢ï Î}|¢ïÝ ™ñ± ²¼ì J 18 Seeking honour altering ways three
çRU²¼ï ¼çÎã Ðí¢ïQUæ Ú¢…„æ ™H}¢{íé±}¢ì JJ Does tempering when man see!
With detachment in fruits none,
That tempering is Rajasik one.
19 }¢êÉx¢í¢ãï‡¢¢y}¢Ý¢ï ²yÐèÇ²¢ çRU²¼ï ¼Ð: J 19 In ignorance leaving ways three,
ÐÚS²¢ïy„¢ÎÝ¢ƒZ ±¢ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Troubles himself when man see,
Also troubles others when man,
That is called the Tamasik one.
20 Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ Îè²¼ïùÝéÐÜU¢çÚ‡¢ï J 20 Because it is right to give, it is done
With expectation for returns, totally none
Îïà¢ï ÜU¢Hï ™ Ð¢~¢ï ™ ¼g¢Ýæ „¢çœ±ÜUæ S}¢ë¼}¢ì JJ Place, time and receiver being right
That giving is sattvik, and is right.
21 ²œ¢é Ðíy²éÐÜU¢Ú¢ƒZ ÈUH}¢éçgà² ±¢ ÐéÝ: J 21 Because it gives name, when it is done,
Non consideration to returns, being none,
Îè²¼ï ™ ÐçÚçvHCæ ¼g¢Ýæ Ú¢…„æ S}¢ë¼}¢ì JJ With grudging for show, it is done,
That giving is called as Rajasik one.
22 ¥Îïø¢ÜU¢Hï ²g¢Ý}¢Ð¢~¢ï|²p Îè²¼ï J 22 Being careless when it is done

With respect and regard being none
¥„yÜUë ¼}¢±¿¢¢¼æ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Place, time receiver being not right
That giving is Tamasik and not right.
BG • XVII-11 to 22 III. Srimad Bhagavad Gita 91

23 ú ¼y„çÎç¼ çÝÎïüà¢¢ï Ï¢ír¢‡¢ç›ç±{: S}¢ë¼: J 23 “AUM: THAT SATH” in this way see,
Addressed ultimate; in ways three,
Ï¢í¢r¢‡¢¢S¼ïÝ ±ïÎ¢p ²¿¢¢p ç±çã¼¢: ÐéÚ¢ JJ Vedas and Brahmanas are made by that,
The sacrifices are also made by that.
24 “AUM” is uttered first, at very start,

24 ¼S}¢¢Î¢ïç}¢y²éÎ¢Ny² ²¿¢Î¢Ý¼Ð:çRU²¢: J Of sacrifice, giving, you know that,
Ðí±¼ü‹¼ï ç±{¢Ý¢ïQU¢: „¼¼æ Ï¢ír¢±¢çÎÝ¢}¢ì JJ Of tempering, works, you see that,
Always do so followers of ultimate,
As per method, hear my mate.
25 ¼çÎy²Ýç|¢„‹{¢² ÈUHæ ²¿¢¼Ð:çRU²¢: J 25 “THAT” is aimed at, and fruit not too.
While doing sacrifice, tempering too;
Î¢ÝçRU²¢p ç±ç±{¢: çRU²‹¼ï }¢¢ïÿ¢ÜU¢çÑìÿ¢ç|¢: JJ While giving anything, working too,
By seekers of freedom, know now you.
26 „j¢±ï „¢{é|¢¢±ï ™ „çÎy²ï¼yÐí²éÁ²¼ï J 26 “SATH” is truth, reality, fact

“SATH” ever prevails, in any act.
Ðíà¢S¼ï ÜU}¢üç‡¢ ¼ƒ¢ „ÓÀÏÎ: Ð¢ƒü ²éÁ²¼ï JJ “SATH” was, is and will ever be.
“SATH” is right and eternal see.
27 ²¿¢ï ¼Ðç„ Î¢Ýï ™ çSƒç¼: „çÎç¼ ™¢ïÓ²¼ï J 27 Stationed in sacrifice, tempering too,
Sure is “SATH”, and in giving too,
ÜU}¢ü ™ñ± ¼Îƒèü²æ „çÎy²ï±¢ç|¢{è²¼ï JJ See! If work, done aiming “THAT”
Sure, that work is called “SATH”.
28 ¥Ÿ¢h²¢ ãé¼æ Îœ¢æ ¼ÐS¼#æ ÜUë¼æ ™ ²¼ì J 28 Without dedication when work done
Giving, tempering or anything done
¥„çÎy²éÓ²¼ï Ð¢ƒü Ý ™ ¼yÐíïy² Ý¢ï §ã JJ Partha! As “ASATH” it is ever known
It is untruth it’s trace will be none.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of dedication where three

ways of dedication, unscientific way of
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï tempering, and three ways of food,
Ÿ¢h¢~¢²ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ sacrifice, tempering of body, speech and
mind, and three ways of tempering and
„#Îà¢¢ïùŠ²¢²: JJ 17 JJ giving and the supreme statement “AUM
THAT, SATH” and what is “ASATH” are
described.
92 Sri Samagra Bhagavad Gita BG • XVII-23 to 28

Chapter 18
JJ ¥ƒ ¥C¢Îà¢¢ïùŠ²¢²: 18 JJ Path of Release, Renunciation
}¢¢ïÿ¢„ó²¢„²¢ïx¢ (Moksha, Sanyasa Yoga)

1 Essence of renunciation, please let me know,
1 „ó²¢„S² }¢ã¢Ï¢¢ã¢ï ¼œ±ç}¢ÓÀ¢ç}¢ ±ïçÎ¼é}¢ì J Essence of relinquishment, please let me know.
Oh! Mighty armed! Tell me that now.
y²¢x¢S² ™ N¯èÜUïà¢ ÐëƒPUïçà¢çÝ¯êÎÝ JJ Killer of Keshi! Let me hear now.

2 Desireful works are left out when
2 ÜU¢}²¢Ý¢æ ÜU}¢ü‡¢¢æ ‹²¢„æ „ó²¢„æ ÜU±²¢ï ç±Îé: J Knowers call it renunciation then.
Fruits of all works are touched not when
„±üÜU}¢üÈUHy²¢x¢æ Ðí¢ãéSy²¢x¢æ ç±™ÿ¢‡¢¢: JJ Thinkers call it relinquition them.
3 “Like defects, always leave out works”,

3 y²¢Á²æ Î¢ï¯±çÎy²ïÜUï ÜU}¢ü Ðí¢ãé}¢üÝèç¯‡¢: J Some great men say these words.
²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²ç}¢ç¼ ™¢ÐÚï JJ “Sacrifice, giving and tempering works,
Should not be left out” say other ones.
4 çÝp²æ Ô¢ë‡¢é }¢ï ¼~¢ y²¢x¢ï |¢Ú¼„œ¢}¢ J 4 Now listen my conclusion in that one,
Regarding relinquition, oh! Great one!
y²¢x¢¢ï çã ÐéL¯Ã²¢Í¢í ç~¢ç±{: „}ÐíÜUè<¼¼: JJ Relinquition, Bharata! Oh! Best one!
Is described as three kinds see! This one!
5 ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²æ ÜU¢²ü}¢ï± ¼¼ì J 5 Sacrifice, giving and tempering works,

Should not be left out, do that works,
²¿¢¢ï Î¢Ýæ ¼Ðpñ± Ð¢±Ý¢çÝ }¢Ýèç¯‡¢¢}¢ì JJ Sacrifice, giving and tempering works,
Makes men pure, take my words.
6 »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÈUH¢çÝ ™ J 6 But, one must do all those works,
Leaving attachment to fruits and works,
ÜU¼üÃ²¢Ýèç¼ }¢ï Ð¢ƒü çÝçp¼æ }¢¼}¢éœ¢}¢}¢ì JJ Partha! My firm opinion, is this one,
And this conclusion is best one.
7 çÝ²¼S² ¼é „ó²¢„: ÜU}¢ü‡¢¢ï Ý¢ïÐÐl¼ï J 7 Do not renunciate obligatory works,

It is not fit to renounce those works,
}¢¢ïã¢œ¢S² ÐçÚy²¢x¢S¼¢}¢„: ÐçÚÜUè<¼¼: JJ It in delusion, those, leaves any one,
That relinquition is tamasik one,
Result of that relinquition gets no one.
8 Îé:¶ç}¢y²ï± ²yÜU}¢ü ÜU¢²vHïà¢|¢²¢œ²…ï¼ì J 8 If any one leaves his dutiful works,

Because of fear of physical pains,
„ ÜUëy±¢ Ú¢…„æ y²¢x¢æ Ýñ± y²¢x¢ÈUHæ H|¢ï¼ì JJ That relinquition is rajasik one,
9 ÜU¢²üç}¢y²ï± ²yÜU}¢ü çÝ²¼æ çRU²¼ïù…éüÝ J 9 If any one does his dutiful works,
Because those are obligatory works,
„Xæ y²vy±¢ ÈUHæ ™ñ± „ y²¢x¢: „¢çœ±ÜU¢ï }¢¼: JJ Leaving attachment and also fruits,
Sattvik: that relinquishment, take my words.
10 Ý mïCKÜUéà¢Hæ ÜU}¢ü ÜUéà¢Hï Ý¢Ýé¯Á…¼ï J 10 Neither he hates difficult works,

Nor he wants easier works,
y²¢x¢è „œ±„}¢¢ç±C¢ï }¢ï{¢±è çÀó¢„æà¢²: JJ Relinquisher, full sattvik one,
Intelligent one, doubtless one.
BG • XVIII-1 to 10 III. Srimad Bhagavad Gita 93

11 Ý çã Îïã|¢ë¼¢ à¢v²æ y²QUéæ ÜU}¢¢ü‡²à¢ï¯¼: J 11 Not possible for any body see,
To totally leave the works, you see!
²S¼é ÜU}¢üÈUHy²¢x¢è „ y²¢x¢èy²ç|¢{è²¼ï JJ But leaves who fruits of works,
He is relinquisher, listen my words.
12 ¥çÝCç}¢Cæ ç}¢Ÿ¢æ ™ ç~¢ç±{æ ÜU}¢ü‡¢: ÈUH}¢ì J 12 Disliked, liked, and mixed; three,
Ways of fruits of works, you see.
|¢±y²y²¢çx¢Ý¢æ Ðíïy² Ý ¼é „ó²¢ç„Ý¢æ v±ç™¼ì JJ These occur to, who relinquish not,
To renouncer these apply not.
13 Ð@ñ¼¢çÝ }¢ã¢Ï¢¢ã¢ï ÜU¢Ú‡¢¢çÝ çÝÏ¢¢ï{ }¢ï J 13 Causes are five, oh! Great one
For fulfilment of works, know this one
„¢æw²ï ÜUë¼¢‹¼ï Ðí¢ïQU¢çÝ ç„h²ï „±üÜU}¢ü‡¢¢}¢ì JJ Spiritual knowledge describes that one
In that way all works are done.
14 ¥ç{D¢Ýæ ¼ƒ¢ ÜU¼¢ü ÜUÚ‡¢æ ™ Ðëƒçx±{}¢ì J 14 The place of work and doer too
Different equipment, instruments, too
ç±ç±{¢p Ðëƒv™ïC¢ Îñ±æ ™ñ±¢~¢ Ð@}¢}¢ì JJ Various activities, know that you
Fifth one divine spirit, very true!
15 à¢ÚèÚ±¢ÑUì} ¢Ý¢ïç|¢²üyÜU}¢ü Ðí¢Ú|¢¼ï ÝÚ: J 15 With body, speech and mind also
Man begins the works, you may know,
‹²¢Ä²æ ±¢ ç±ÐÚè¼æ ±¢ Ð@ñ¼ï ¼S² ãï¼±: JJ Right or wrong he does work so
Those five are causes, that is so.
16 ¼~¢ñ±æ „ç¼ ÜU¼¢üÚ}¢¢y}¢¢Ýæ ÜUï±Hæ ¼é ²: J 16 When these five do the works

Fool thinks that self that works
Ðà²y²ÜUë¼Ï¢éçhy±¢ó¢ „ Ðà²ç¼ Îé}¢üç¼: JJ The five causes work in fact
Self is untouched and does not act.
17 ²S² Ý¢ãæÜUë¼¢ï |¢¢±¢ï Ï¢éçh²üS² Ý çHŒ²¼ï J 17 With notion of ego who is not,
Whose intellect, is struck not,
ãy±¢çÐ „ §}¢¢¡Ì¢ïÜU¢ó¢ ãç‹¼ Ý çÝÏ¢Š²¼ï JJ Though he kills, these men; whole lot,
He kills not, he is bounded not.
18 ¿¢¢Ýæ ¿¢ï²æ ÐçÚ¿¢¢¼¢ ç~¢ç±{¢ ÜU}¢ü™¢ïÎÝ¢ J 18 Work is initiated by the three;

Knowledge, knowable, knower see!
ÜUÚ‡¢æ ÜU}¢ü ÜU¼ïüç¼ ç~¢ç±{: ÜU}¢ü„æx¢íã: JJ Work is made up by another three!
Instrument, work and doer see!
19 ¿¢¢Ýæ ÜU}¢ü ™ ÜU¼¢ü ™ ç~¢{ñ± x¢é‡¢|¢ïÎ¼: J 19 Knowledge, work and doer also,
As per “Gunas” are three ways know.
Ðí¢ïÓ²¼ï x¢é‡¢„æw²¢Ýï ²ƒ¢±ÓÀë‡¢é ¼¢‹²çÐ JJ Science of “Gunas” had said so.
As it is you listen that also.
20 „±ü|¢ê¼ï¯é ²ïÝñÜUæ |¢¢±}¢Ã²²}¢èÿ¢¼ï J 20 In all beings as same and one,

Sees imperishable supreme one;
¥ç±|¢QUæ ç±|¢QUï¯é ¼Á¿¢¢Ýæ ç±çh „¢çœ±ÜU}¢ì JJ In divided ones, the undivided one,
That knowledge is sattvik one.
21 Ðëƒvy±ïÝ ¼é ²Á¿¢¢Ýæ Ý¢Ý¢|¢¢±¢‹Ðëƒçx±{¢Ýì J 21 In all beings, the different one,

Sees various kinds of inner one,
±ïçœ¢ „±ïü¯é |¢ê¼ï¯é ¼Á¿¢¢Ýæ ç±çh Ú¢…„}¢ì J In different ones, a different one,
That knowledge is rajasik one.
22 ²œ¢é ÜUëyF±ÎïÜUçS}¢‹ÜU¢²ïü „QU}¢ãñ¼éÜU}¢ì J 22 Sticking to an object; single one,

Sees not the imperishable one,
¥¼œ±¢ƒü±ÎËÐæ ™ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Without reason holds to trivial one,
That knowledge is tamasik one.
94 Sri Samagra Bhagavad Gita BG • XVIII-11 to 22

23 çÝ²¼æ „XÚçã¼}¢Ú¢x¢mï¯¼: ÜUë¼}¢ì J 23 Obligatory one, in which attachment nil,
When like and dislike are made nil,
¥ÈUHÐíïŒ„éÝ¢ ÜU}¢ü ²œ¢y„¢çœ±ÜU}¢éÓ²¼ï JJ When desires to fruits is totally none,
That work is called sattvik one.
24 ²œ¢é ÜU¢}¢ïŒ„éÝ¢ ÜU}¢ü „¢ãVU¢Úï‡¢ ±¢ ÐéÝ: J 24 Desired one, in which attachment full,
When ego is not made null
çRU²¼ï Ï¢ãéH¢²¢„æ ¼Îí¢…„}¢éÎ¢N¼}¢ì JJ With lot of efforts when it is done,
That work is called rajasik one.
25 ¥ÝéÏ¢‹{æ ÿ¢²æ ôã„¢}¢ÝÐïÿ² ™ Ð¢ñL¯}¢ì J 25 Loss causing one where care is nil,
Harming one where ability is nil,
}¢¢ïã¢Î¢Ú|²¼ï ÜU}¢ü ²œ¢œ¢¢}¢„}¢éÓ²¼ï JJ With lot of aggression when it is done,
That work is called Tamasik one.
26 }¢éQU„X¢ïùÝãæ±¢Îè {ëy²éy„¢ã„}¢ç‹±¼: J 26 Attachment free, from ego free,

Stable and enthusiastic, see!
ç„hKç„hK¢ï<Ý<±ÜU¢Ú: ÜU¼¢ü „¢çy±ÜU ©Ó²¼ï JJ Success or not unaffected, see,
That doer is the sattvik one.
27 Ú¢x¢è ÜU}¢üÈUHÐíïŒ„éHéüÏ{¢ï ôã„¢y}¢ÜU¢ïùà¢éç™: J 27 Attachment full, egoistic one,

Greedy, harmful, unclean one,
ã¯üà¢¢ïÜU¢ç‹±¼: ÜU¼¢ü Ú¢…„: ÐçÚÜUè<¼¼: JJ In joy and sorrow changing one,
That doer is the rajasik one.
28 ¥²éQU: Ðí¢ÜUë¼: S¼Ï{: à¢Æ¢ï ÝñcÜUëç¼ÜU¢ïùH„: J 28 Unsteady, uncultured, stubborn one,

Deceitful, malicious, indolent one,
ç±¯¢Îè ÎèÍ¢ü„ê~¢è ™ ÜU¼¢ü ¼¢}¢„ ©Ó²¼ï JJ Despotic and procrastinating one,
That doer is the tamasik one.
29 Ï¢éhï|¢ïüÎæ {ë¼ïpñ± x¢é‡¢¼ç›ç±{æ Ô¢ë‡¢é J 29 Intellect and also stability see!

Are by “Gunas”, listen, ways three!
Ðí¢ïÓ²}¢¢Ý}¢à¢ï¯ï‡¢ Ðëƒvy±ïÝ {ÝT² JJ Now let me tell fully to thee!
Dhanamjaya! Also distinctly to ye.
30 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ ÜU¢²¢üÜU¢²ïü |¢²¢|¢²ï J 30 Action and also inaction too,

Right work and incorrect too,
Ï¢‹{æ }¢¢ïÿ¢æ ™ ²¢ ±ïçœ¢ Ï¢éçh: „¢ Ð¢ƒü „¢çœ±ÜUè JJ Fear and fearlessness too,
Bondage and liberation too,
Knows which intellect, Partha! See,
That is known as sattvik see!
31 ²²¢ {}¢ü}¢{}¢Z ™ ÜU¢²Z ™¢ÜU¢²ü}¢ï± ™ J 31 Action also inaction too,

¥²ƒ¢±yÐí…¢Ý¢ç¼ Ï¢éçh: „¢ Ð¢ƒü Ú¢…„è JJ Sees which in incorrect way,
That intellect; rajasik, let me say.
32 ¥{}¢Z {}¢üç}¢ç¼ ²¢ }¢‹²¼ï ¼}¢„¢±ë¼¢ J 32 Regards right as incorrect one,

In darkness is sure which one,
„±¢üƒ¢üç‹±ÐÚè¼¢æp Ï¢éçh: „¢ Ð¢ƒü ¼¢}¢„è JJ In perverted way takes which one,
That intellect is called as tamasik one.
33 {ëy²¢ ²²¢ {¢Ú²¼ï }¢Ý:Ðí¢‡¢ïç‹Îí²çRU²¢: J 33 With firmness which regulates,

Mind, life, and works of senses
²¢ïx¢ïÝ¢Ã²ç|¢™¢çÚ‡²¢ {ëç¼: „¢ Ð¢ƒü „¢çœ±ÜUè JJ In yoga which is unwavering one,
That stability is sattvik one.

34 ²²¢ ¼é {}¢üÜU¢}¢¢ƒ¢ü‹{ëy²¢ {¢Ú²¼ïù…éüÝ J 34 With toughness which upholds,
Duty, desire, wealth also works,
Ðí„XïÝ ÈUH¢ÜU¢âè {ëç¼: „¢ Ð¢ƒü Ú¢…„è JJ In fruits of works; desiring one,
That stability is rajasik one.
35 With doggedness which ever clings,

35 ²²¢ S±Œ¢æA |¢²æ à¢¢ïÜUæ ç±¯¢Îæ }¢Î}¢ï± ™ J To grief and fear and also dreams,
Ý ç±}¢é@ç¼ Îé}¢ïü{¢ {ëç¼: „¢ Ð¢ƒü ¼¢}¢„è JJ To dejection and is indulgent one,
That stubbornness is tamasik one.
36 „é¶æ çy±Î¢Ýèæ ç~¢ç±{æ à¢é‡¢é }¢ï |¢Ú¼¯ü|¢ J 36 Now pleasure, listen, is ways three,
Best of Bharatas, now that you see,
¥|²¢„¢Îí}¢¼ï ²~¢ Îé:¶¢‹¼æ ™ çÝx¢ÓÀç¼ JJ By practice in which rejoices one,
And end of sorrow reaches one.
37 ²œ¢Îx¢íï ç±¯ç}¢± ÐçÚ‡¢¢}¢ïù}¢ë¼¢ïÐ}¢}¢ì J 37 Like poison at beginning looks which one,

Like nectar at the end becomes which one,
¼y„é¶æ „¢çœ±ÜUæ Ðí¢ïQU}¢¢y}¢Ï¢éçhÐí„¢Î…}¢ì JJ Born from peace and intellect is which one,
That pleasure is called as sattvik one.
38 ç±¯²ïç‹Îí²„æ²¢ïx¢¢lœ¢Îx¢íïù}¢ë¼¢ïÐ}¢}¢ì J 38 Like nectar at beginning looks which one,

Like poison at the end becomes which one,
ÐçÚ‡¢¢}¢ï ç±¯ç}¢± ¼y„é¶æ Ú¢…„æ S}¢ë¼}¢ì J From meeting of senses, objects is which one,
That pleasure is called rajasik one.
39 ²Îx¢íï ™¢ÝéÏ¢‹{ï ™ „é¶æ }¢¢ïãÝ}¢¢y}¢Ý: J 39 Like poison at beginning occurs which one,
Like poison till end continues which one,
çÝÎí¢HS²Ðí}¢¢Î¢ïyƒæ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ From delusion, sleep, sloth, error is which one,
That pleasure is called tamasik one.
40 Ý ¼ÎçS¼ ÐëçƒÃ²¢æ ±¢ çÎç± Îï±ï¯é ±¢ ÐéÝ: J 40 In all these worlds, there is none,
In all divine ones, there is none,
S¢œ±æ ÐíÜUëç¼…ñ}¢éüQUæ ²Îïç|¢: S²¢çy~¢ç|¢x¢éü‡¢ñ: That one, who is from ‘Gunas’; free,
From nature are born those three.
41 Ï¢í¢r¢‡¢ÿ¢ç~¢²ç±à¢¢æ à¢êÎí¢‡¢¢æ ™ ÐÚ‹¼Ð J 41 Knowledgeable and also warriors too,

Businessmen and also workmen too,
ÜU}¢¢üç‡¢ Ðíç±|¢QU¢çÝ S±|¢¢±Ðí|¢±ñx¢éü‡¢ñ: JJ Men are four kinds, Arjuna see!
Their works; as per nature see!
42 à¢}¢¢ï Î}¢S¼Ð: à¢¢ñ™æ ÿ¢¢ç‹¼Ú¢…ü±}¢ï± ™ J 42 Control, restraint tempering too,

Purity, forbearance, straightness too,
¿¢¢Ýæ ç±¿¢¢Ý}¢¢çS¼v²æ Ï¢ír¢ÜU}¢ü S±|¢¢±…}¢ì JJ Knowledge, wisdom and faith too,
Knowledgeable’s natural act, now see you.
43 à¢¢ñ²Z ¼ï…¢ï {ëç¼Î¢üÿ²æ ²éhï ™¢Œ²ÐH¢²Ý}¢ì J 43 Heroism, brightness and skillfulness,

In war-no going back and firmness
Î¢Ý}¢èEÚ|¢¢±p ÿ¢¢~¢æ ÜU}¢ü S±|¢¢±…}¢ì JJ Generosity, royalty and hoping too
Warrior’s natural acts now see you.
44 ÜUëç¯x¢¢ïÚÿ²±¢ç‡¢Á²æ ±ñà²ÜU}¢ü S±|¢¢±…}¢ì J 44 Agriculture, cattle rearing, production, trade,

Acts of businessmen are thus made.
ÐçÚ™²¢üy}¢ÜUæ ÜU}¢ü à¢êÎíS²¢çÐ S±|¢¢±…}¢ì JJ Work, skill, expertise, endeavour too,
Acts of workmen, nature born too.

45 S±ï S±ï ÜU}¢ü‡²ç|¢Ú¼: „æç„ôh H|¢¼ï ÝÚ: J 45 Whatever work does anyone,
In that, realisation can get one.
S±ÜU}¢üçÝÚ¼: ç„ôh ²ƒ¢ ç±‹Îç¼ ¼ÓÀë‡¢é JJ How from one’s own work you see!
Realisation comes, listen from me.
46 From whom came living beings all,

46 ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ ²ïÝ „±üç}¢Îæ ¼¼}¢ì J By whom pervaded is this all,
S±ÜU}¢ü‡¢¢ ¼}¢|²Ó²ü ç„ôh ç±‹Îç¼ }¢¢Ý±: JJ Own work as worship offering to him,
Realises man and reaches him.
47 Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 47 Though not perfect, better; own way

S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ When own natural works are done,
Effects of defects gets no one.
48 „ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J 48 Own natural works, Kunti’s son,
Even defective, should leave, none,
„±¢üÚ}|¢¢ çã Î¢ï¯ï‡¢ {ê}¢ïÝ¢çx¢AçÚ±¢±ë¼¢: JJ In all undertakings, defect is inherent,
Like smoke with fire, it’s inherent.
49 ¥„QUÏ¢éçh: „±ü~¢ ç…¼¢y}¢¢ ç±x¢¼SÐëã: J 49 With intellect unattached everywhere,

Winner of self in freedom anywhere
ÝñcÜU}²üç„ôh ÐÚ}¢¢æ „ó²¢„ïÝ¢ç{x¢ÓÀç¼ JJ Renunciator, being concern-less
Realises supreme state of work-less-ness.
50 ç„ôh Ðí¢#¢ï ²ƒ¢ Ï¢ír¢ ¼ƒ¢ŒÝ¢ïç¼ çÝÏ¢¢ï{ }¢ï J 50 With realisation one reaches ultimate,
How that is now, let me intimate,
„}¢¢„ïÝñ± ÜU¢ñ‹¼ï² çÝD¢ ¿¢¢ÝS² ²¢ ÐÚ¢ JJ Oh! Kunti’s son in brief to you now,
Consummation of knowledge listen you now.
51 Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï {ëy²¢y}¢¢Ýæ çÝ²}² ™ J 51 With purified intellect unified who,
With controlled self stabilised who,
à¢ÏÎ¢Îèç‹±¯²¢æSy²vœ±¢ Ú¢x¢mï¯¢ñ Ã²éÎS² ™ JJ Interest in objects nullified who,
Like and dislike set aside who.
52 ç±ç±QU„ï±è HÍ±¢à¢è ²¼±¢PU¢²}¢¢Ý„: J 52 Stays in solitude, eats less who,

With controlled speech, body, mind who,
Š²¢Ý²¢ïx¢ÐÚ¢ï çÝy²æ ±ñÚ¢x²æ „}¢éÐ¢çŸ¢¼: JJ In meditation dwells in peace ever stays who,
To detachment resorts ever who.
53 ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ÐçÚx¢íã}¢ì J 53 Ego, strength, show abandoned who,
Desires, anger, myness has left who,
ç±}¢éÓ² çÝ}¢ü}¢: à¢¢‹¼¢ï Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ Who ever remains in peaceful state,
He is suitable for the supreme state.
54 Ï¢ír¢|¢ê¼: Ðí„ó¢¢y}¢¢ Ý à¢¢ï™ç¼ Ý ÜU¢âç¼ J 54 In supreme state with self tranquil,

One does not grieve, his desires are nil,
„}¢: „±ïü¯é |¢ê¼ï¯é }¢jôQU H|¢¼ï ÐÚ¢}¢ì JJ For all living beings, equal is he,
Gains supreme devotion to me.
55 |¢QUK¢ }¢¢}¢ç|¢…¢Ý¢ç¼ ²¢±¢‹²p¢çS}¢ ¼œ±¼: J 55 With devotion knows one me,

Who is me and extent of me,
¼¼¢ï }¢¢æ ¼œ±¼¢ï ¿¢¢y±¢ ç±à¢¼ï ¼ÎÝ‹¼Ú}¢ì JJ Thus knowing essence of me,
Thereafter he merges with me.

56 „±üÜU}¢¢ü‡²çÐ „Î¢ ÜUé±¢ü‡¢¢ï }¢ÎìÃ²Ð¢Ÿ¢²: J 56 Even though doing all the works,
Takes shelter in me and does works,
}¢yÐí„¢Î¢Î±¢Œ¢A¢ïç¼ ø¢¢E¼æ ÐÎ}¢Ã²²}¢ì JJ Attains because of grace of me,
Eternal, imperishable state, sure he.
57 ™ï¼„¢ „±üÜU}¢¢üç‡¢ }¢ç² „ó²S² }¢yÐÚ: J 57 Mentally all works surrendering to me,
Considering as supreme only me,
Ï¢éçh²¢ïx¢}¢éÐ¢çŸ¢y² }¢çÓ™œ¢: „¼¼æ |¢± JJ In shelter of, intellect path you be,
You keep your mind ever in me.
58 }¢çÓ™œ¢: „±üÎéx¢¢üç‡¢ }¢yÐí„¢Î¢œ¢çÚc²ç„ J 58 All the obstacles, with mind in me,

You will cross, by the grace of me,
¥ƒ ™ïœ±}¢ãV¢Ú¢ó¢ Ÿ¢¢ïc²ç„ ç±ÝÑì ÿ²ç„ JJ But with ego if you hear not me,
Without any doubt, will perish ye.
59 ²ÎãV¢Ú}¢¢çŸ¢y² Ý ²¢ïyS² §ç¼ }¢‹²„ï J 59 If taking shelter in ego of you,

“I will not fight”, so think you,
ç}¢‰²ñ¯ Ã²±„¢²S¼ï ÐíÜUëç¼Sy±¢æ çÝ²¢ïÿ²ç¼ JJ Illusion is this resolve of you,
Your own nature will compel you.
60 S±|¢¢±…ïÝ ÜU¢ñ‹¼ï² çÝÏ¢h: S±ïÝ ÜU}¢ü‡¢¢ J 60 Kunti’s son! Which you don’t wish to do,
Because of delusion you don’t want to do,
ÜU¼éZ ÝïÓÀç„ ²‹}¢¢ïã¢yÜUçÚc²S²±à¢¢ïùçÐ ¼¼ì JJ Bound by your own work that you will do,
61 §üEÚ: „±ü|¢ê¼¢Ý¢æ Ngïà¢ïù…éüÝ ç¼Dç¼ J 61 In the hearts of the living beings all,
Arjuna! Is seated the lord of all,
|¢í¢}¢²‹„±ü|¢ê¼¢çÝ ²‹~¢¢MÉ¢çÝ }¢¢²²¢ JJ By his magic he moves them all,
As if on a machine, they move all.
62 ¼}¢ï± à¢Ú‡¢æ x¢ÓÀ „±ü|¢¢±ïÝ |¢¢Ú¼ J 62 In him, alone, take refuge; you,
Bharata! with all thoughts of you,
¼yÐí„¢Î¢yÐÚ¢æ à¢¢ô‹¼ Sƒ¢Ýæ ÐíŒS²ç„ à¢¢E¼}¢ì JJ By his grace; peace, supreme state,
You will get, the eternal state.
63 §ç¼ ¼ï ¿¢¢Ý}¢¢w²¢¼æ x¢és¢Îìx¢és¼Úæ }¢²¢ J 63 This knowledge was declared to you,

Secret of secrets by me to you.
ç±}¢ëà²ñ¼Îà¢ï¯ï‡¢ ²ƒïÓÀç„ ¼ƒ¢ ÜUéL JJ Reflection upon it now fully do,
As per your choice may act you.
64 Secret of all secrets now tells me,

64 „±üx¢és¼}¢æ |¢ê²: à¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J Listen the supreme words of me,
§C¢ïùç„ }¢ï ÎëÉç}¢ç¼ ¼¼¢ï ±ÿ²¢ç}¢ ¼ï çã¼}¢ì J You are solid and liked by me,
Therefore for your good, this tells me.
65 Set your mind on me,

65 }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J Devotee of me you ever be
}¢¢}¢ï±ñc²ç„ „y²æ Ðíç¼…¢Ýï çÐí²¢ïùç„ }¢ï JJ Do sacrifices unto me.
You will attain surely me.
In truth it is promise of me.
You are dear and close to me.
66 „±ü{}¢¢ü‹ÐçÚy²Á² }¢¢}¢ïÜUæ à¢Ú‡¢æ ±í… J 66 Leaving fully all other ways ye,
Take the refuge only in me,
¥ãæ y±¢ „±üÐ¢Ðï|²¢ï }¢¢ïÿ¢ç²c²¢ç}¢ }¢¢ à¢é™: JJ From your sins, all whole lot,
Freedom gives me, you grieve not.

67 §Îæ ¼ï Ý¢¼ÐSÜU¢² Ý¢|¢QU¢² ÜUÎ¢™Ý J 67 To him this knowledge impart not,
Who is tempered not and devoted not,
Ý ™¢à¢éŸ¢ê¯±ï ±¢Ó²æ Ý ™ }¢¢æ ²¢ïù|²„ê²ç¼ JJ And who seeks not endeavours not,
And to that one, who likes me not.
68 Who teaches this to devotees of me,

68 ² §Îæ ÐÚ}¢æ x¢ésæ }¢jQUïc±ç|¢{¢S²¢ç¼ J This supreme secret told by me.
|¢ôQU }¢ç² ÐÚ¢æ ÜUëy±¢ }¢¢}¢ï±ñc²y²„æà¢²: JJ This knowledge with devotion in me,
Without doubt he will reach me.
69 He does a deed dearer to me,

69 Ý ™ ¼S}¢¢‹}¢Ýéc²ï¯é ÜUçp‹}¢ï çÐí²ÜUëœ¢}¢: J There is none like him if you see,
|¢ç±¼¢ Ý ™ }¢ï ¼S}¢¢Î‹²: çÐí²¼Ú¢ï |¢éç± JJ That one is very dear to me.
In all worlds if you see.
70 This dialogue the righteous one,

70 ¥Š²ïc²¼ï ™ ² §}¢æ {}²Z „æ±¢Î}¢¢±²¢ï: J With interest studies which one,
¿¢¢Ý²¿¢ïÝ ¼ïÝ¢ãç}¢C: S²¢ç}¢ç¼ }¢ï }¢ç¼: JJ Knowledge sacrifice he does see
This is the sure view of me.
71 With dedication, without hate,

71 Ÿ¢h¢±¢ÝÝ„ê²p à¢ë‡¢é²¢ÎçÐ ²¢ï ÝÚ: J Who listens this one, listen my mate,
„¢ïùçÐ }¢éQU: à¢é|¢¢¡Ì¢ïÜU¢‹Ðí¢Œ¢Aé²¢yÐé‡²ÜU}¢ü‡¢¢}¢ì JJ From grief he will also be free
Divine worlds he will reach you see.
72 ÜUçÓ™Îï¼ÓÀ>¼æ Ð¢ƒü y±²ñÜU¢x¢íï‡¢ ™ï¼„¢ J 72 Partha! This then have you heard?
Concentrating mind have you heard?
ÜUçÓ™Î¿¢¢Ý„}}¢¢ïã: Ðí‡¢CS¼ï {ÝT² JJ Are you free of ignorance, delusion too?
Oh! Dharamjaya! Now how think you?

73 My delusion is destroyed, memory is gained,
73 ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ y±yÐí„¢Î¢‹}¢²¢Ó²é¼ J Achuta! Because of your grace, all is gained.
çSƒ¼¢ïùçS}¢ x¢¼„‹Îïã: ÜUçÚc²ï ±™Ýæ ¼± JJ Stable is me and gone are doubts
Now shall act on your words.

74 Thus I heard the great souls two,
74 §y²ãæ ±¢„éÎï±S² Ð¢ƒüS² ™ }¢ã¢y}¢Ý: J In dialogue, Vasudeva, Partha too,
Wonderful one, made Arjuna charged,
„æ±¢Îç}¢}¢}¢Ÿ¢¢ñ¯}¢Îì|¢é¼æ Ú¢ï}¢ã¯ü‡¢}¢ì JJ Recollecting that my body is charged.
75 By the grace of Vyasa that I heard,

75 Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢Ýï¼Îìx¢és}¢ãæ ÐÚ}¢ì J The supreme secret, that I heard,
²¢ïx¢æ ²¢ïx¢ïEÚ¢yÜUëc‡¢¢y„¢ÿ¢¢yÜUƒ²¼: S±²}¢ì JJ Yoga from lord of yoga, Krishna, then,
Declared it was by himself, when.
76 Ú¢…‹„æS}¢ëy² „æS}¢ëy² „æ±¢Îç}¢}¢}¢Îì|¢é¼}¢ì J 76 Oh! King! When I recollect, again and again,
Krishna’s and Arjuna’s dialogue again,
ÜUïà¢±¢…éüÝ²¢ï: Ðé‡²æ Nc²¢ç}¢ ™ }¢éãé}¢éüãé: JJ The wonderful, pure discussion again,
I rejoice repeatedly again and again.
77 ¼Ó™ „æS}¢ëy² „æS}¢ëy² MÐ}¢y²Îì|¢é¼æ ãÚï: J 77 When I recollect again and again,
Hari’s most wondrous form again,
ç±S}¢²¢ï }¢ï }¢ã¢‹Ú¢…‹Nc²¢ç}¢ ™ ÐéÝ: ÐéÝ: JJ I am astonished now once again,
I rejoice now again and again.

78 ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J 78 Where there is Krishna the great Master,
Where there is Arjuna the great Achiever,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ There; prosperity, success, policy: right,
There is also growth that is my sight.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of release and

renunciation, where difference between
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï renunciation and relinquishment, the
}¢¢ïÿ¢„ó²¢„²¢ïx¢¢ï Ý¢}¢¢C¢Îà¢¢ïùŠ²¢²: JJ 18 JJ superiority of leaving the attachment to
fruits, necessity of carrying out works of
sacrifice, giving and tempering, three
kinds of knowledge, work, doer, intellect,
stability and pleasure, and four types of
natural work, the appropriateness of
one’s own way, the ways to supreme and
ultimate state, the devotion as step to
enter into supreme being, the
imperativeness of carrying out a task that
one must perform, the omnipresence of
inner self, the opportunity of freedom of
action to learner, the instructions for
taking refuge in supreme self to become
free from grief, the guidelines for
imparting, teaching and sharing the
supreme knowledge, the recollection of
great dialogue and great vision and the
all round progress that occurs when a
great Master and great Achiever function
in Harmony, are described.
100 Sri Samagra Bhagavad Gita BG • XVIII-78

IV. Bhagavad Gita of 700 Shlokas
Once Sri Adi Shankara had set the standard of 700 shlokas and gave commentary on it, it became
illustrious and important and immediately successful. All who followed him in time accepted
that as standard.
All the Acharyas Sri Ramanuja, Sri Madhva and Sri Vallabha and others have based their
commentaries on Gita of 700 shlokas
Great philosophers, saints and teachers like Vachaspati Mishra, Neelakantha Chaturdhar,
Madhusoodana Saraswati, Sridhara Swami, Appayya Dikshitar, Aurobindo the Sage and Seer, Dr.
S. Radhakrishnan, Swami Shivananda, Krishna Chaitanya and all past and present Shankaracharyas
have accepted, practiced, commented and taught the Gita of 700 verses for ages and ages.
Not only in India but also abroad many many philosophers, thinkers, teachers and writers like
Henry David Thoreau, Robert J Oppenheimer, T.S. Eliot, Warren Hastings, Ralph Waldo Emerson,
Von Humboldt, Weber, Holtzman, Hopkins, Duessen, Jacobi, Schrader, Charpentier, Annie Besant,
Otto and many many others have been influenced by this Bhagavad Gita of 700 verses.
Gopalakrishna Gokhale, Balagangadhar Tilak, Mahatma Gandhi, Vinobha Bhave and others were
inspired by this Gita and it became their daily source of inspiration and internal energy.
This 700 verses Gita has been admired, respected, revered and honoured by many great thinkers
and exemplary personalities.
“Those of you who know Sanskrit should tomorrow, if possible today, buy the Gita
and begin to study the work. Those who do not know Sanskrit should study Sanskrit,
if only for the sake of Gita. I tell you that it contains treasures of knowledge of which
you have no conception whatsoever.”
— Mahatma Gandhi
“If one reads this one shloka (II-3, “Klaibyam maa smagamah Parthah …”) he gets all
the merits of reading entire Gita for in this one shloka is imbedded the whole message
of Gita.”
— Swami Vivekananda
“One who has studied and understood the Bhagavad Gita may be said to have caught
the cardinal teaching of Upanishads.”
— Swami Chidbhavananda
“The Gita is a world classic with over two thousand editions in seventy five languages.
It is a poem, not a text where a school man expounds his system. It is philosophy too,
but in the sense that poetry at its profoundest probes towards perennially valid
perceptions.”
— Krishna Chaitanya, 1986
IV. Bhagavad Gita of 700 Shlokas 101

Greatness of Gita is extolled in many puranas.
x¢è¼¢²¢: ÐéS¼ÜUæ ²~¢ ²~¢ Ð¢Æ: Ðí±¼ü¼ï J “Gitayaa: pustakam yatra yatra patha pravartate
¼~¢ „±¢üç‡¢ ¼èƒ¢üçÝ Ðí²¢x¢¢Î¢üçÝ ¼~¢ ±ñ ²GJJ Tatra sarvaani teerthani prayaagardeeni tatra vai”
— Varaha Puranam, Gita Mahatmyam - 4
“Where the book of Gita is kept, where the study of it is conducted, there are present all the
sacred places, there verily are Prayaga and such sanctums.”
„±üà¢¢›}¢²è x¢è¼¢ „±üÎï±}¢²¢ï ãçÚ: J “Sarva shastramayee Gita Sarvadevemayo Hari;

„±ü¼èƒü}¢²è x¢X¢ „±ü±ïÎ}¢²¢ï }¢Ýé: JJ Sarva theertha mayee Ganga Sarva Devamayo
Manu.”
— Mahabharata VI-43-2
“Gita contains all scriptures, Lord Vishnu contains all Divine ones, Ganga contains all holy places,
Manu contains all Vedas.”
All the Editions of Mahabharata have versions of Gita of 700 verses. Table 2 (in the next page)
shows the details of number of shlokas for each chapter and also who spoke how many shlokas
in each chapter. It also shows the total number of shlokas spoken by each speaker in whole of
Gita.
The Gita of 700 verses has been most useful, beneficent and effective source of inspiration and
wisdom.
This 700 shlokas Gita is recited as routine daily in most of the holy places and almost all Indians
and large number in the world are aware of the book Gita. Thousands and thousands of people
know all the 700 verses by heart. There are frequently the chanting sessions in schools, ashrams,
temples and homes throughout India and abroad also. Some of the shlokas, verses, are well
known to most of the people and are quoted often.
All this is wonderful, but there is a contradiction about number of shlokas in Mahabharata itself
immediately after Gita teaching. Gita is covered in 18 chapters (adhyayas) from 25 to 42 in the
sixth book of Bhishma Parva of Mahabharata.
The last verse of Gita in the 42nd chapter, which is 18th chapter of Gita reads as follows:
²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J

¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ XVIII-78
“Yatra Yogeshwarah Krishno “Where there is Krishna the great Master

Yatra Partho Dhanurdharah Where there is Arjuna the great Achiever
Tatra shreeh Vijayo Bhootih There; prosperity, success, policy right
Dhruvaa Neetih Matirmamaha” There is also growth, that my sight.”

Table 2: Sri Bhagavad Gita — Chapter-wise shloka Numbers in 700 Verse Gita
Ch.No. Chapter Name No. of Dhrita- Sanjaya Arjuna Krishna Total

shlokas rashtra
I Arjunavishada Yoga — Grief 47 1 25 21 - 47
II Saankhya Yoga — Light 72 - 3 6 63 72
III Karma Yoga — Work 43 - - 3 40 43
IV Gnaana Yoga — Knowledge 42 - - 1 41 42
V Karma Sanyasa Yoga — Detachment 29 - - 1 28 29
VI Atma Samyama Yoga — Self Control 47 - - 5 42 47
VII Vignaana Yoga — Wisdom 30 — - - 30 30
VIII Akshara Parabrahma Yoga — Ultimate 28 - - 2 26 28
IX Rajavidya Raja Guhya Yoga — Secret 34 - - - 34 34
X Vibhuti Yoga — Glimpses 42 - - 7 35 42
XI Vishwa Rupa Darshana Yoga — Vision 55 - 8 33 14 55
XII Bhakti Yoga — Divotion 20 - - 1 19 20
XIII Kshetra Khetragna Vibhaga Yoga — Field 34 - - - 34 34
XIV Gunatraya Vibhaga Yoga — Characteristics 27 - - 1 26 27
XV Purushottama Prapti Yoga — Super Person 20 - - - 20 20
XVI Daivasura Sampadvibhaga Yoga — Divinity/Devility 24 - - - 24 24
XVII Shraddhatraya Vibhaga Yoga — Dedication 28 - - 1 27 28
XVIII Moksha Sannyasa Yoga — Liberation 78 - 5 2 71 78
Total 700 1 41 84 574 700
1. Shlokas by Dhritarashtra 1 1
2 Shlokas by Sanjaya 41 41
3 Shlokas by Arjuna 84 84
4 Shlokas by Krisha 574 574
Total Shlokas 700 700 700

After shloka XVIII-78 of Gita (page 100), the 43rd Chapter of Mahabharata continues as below
starting with 5 shlokas of Gita mahima:
Gita Mahima Greatness of Gita

1. x¢è¼¢ „éx¢è¼¢ ÜU¼üÃ²¢ çÜU}¢‹²ñ: à¢¢›„æx¢íãñ: J 1. Gita is well said and sung when
²¢ S±²æ ÐkÝ¢|¢S² }¢é¶Ðk¢çmçÝ:„ë¼¢ JJ What for is the collection of scriptures, then?
Gita has emerged verily from
The Lord’s lotus face in supper form.
2. „±üà¢¢›}¢²è x¢è¼¢ „±üÎï±}¢²¢ï ãçÚ: J 2. Gita is all scriptures, full

„±ü¼èƒü}¢²è x¢X¢ „±ü±ïÎ}¢²¢ï }¢Ýé: JJ Hari is all divinities, full
Ganga is all pilgrimages, full
Manu is all Vedas, full
3. x¢è¼¢ x¢X¢ ™ x¢¢²~¢è x¢¢ïç±‹Îïç¼ NçÎ çSƒ¼ï J 3. Gita, Ganga, Gayatri too
™¼éx¢üÜU¢Ú„æ²éQUï ÐéÝ…ü‹}¢ Ý ç±l¼ï JJ Added with Govinda, true!
When one is with these Great Gs four
Then the rebirth occurs no more!
4. ¯Åìà¢¼¢çÝ „ô±à¢¢çÝ ÔH¢ïÜU¢Ý¢æ Ðí¢ã ÜUïà¢±: J 4. Six hundred and twenty shlokas
¥…éüÝ: „#Ð@¢à¢y„#¯ôC ¼é „T²: JJ Keshava told well when
Fifty and seven more shlokas
Arjuna added too, then
Sixty and seven nice shlokas
Sanjaya told there and then
5. {ë¼Ú¢cÅî: ÔH¢ïÜU}¢ïÜUæ x¢è¼¢²¢ }¢¢Ý}¢éÓ²¼ï J 5. Dhritarashtra said shloka, one

|¢¢Ú¼¢}¢ë¼„±üS±æ x¢è¼¢²¢ }¢çƒ¼S² ™ J This became Gita’s measure, then!
„¢Úæ}¢éhëy² ÜUëc‡¢ïÝ ¥…éüÝS² }¢é¶ï ãé¼}¢ì JJ The nectar of Bharata, true!
Krishna churned and brought out too
The essence, the delicious one,
Offered it to Arjuna the devoted one!
(After these shlokas the narration of war continues from Mahabharata VI-43-6 onwards)
These five shlokas, verses, apart from describing the greatness of Gita and Sri Krishna also give
very important information about the number of verses in Gita and also who spoke how many of
them!
As per these ‘Gita Maana Shlokas’ (Gita-measurement-shlokas) the following persons spoke so
and so many shlokas:
1. Dhritarashtra 1
2. Sanjaya 67
3. Arjuna 57
4. Sri Krishna 620
Total 745

But in the present Gita of Sri Adi Shankaracharya the numbers are as follows:
1. Dritarashtra 1
2. Sanjaya 41
3. Arjuna 84
4. Sri Krishna 574
Total 700
It means as per the account given in Bhishma Parva of Mahabharata by the ‘Gita-measure-
shlokas’, the total number of shlokas in present 700 shlokas Gita are in shortage of, less by, 45
shlokas!
At first feeling, this is a shocking revelation – where these shlokas have gone? Which are these
shlokas? Who spoke them? What is the content of those 45 shlokas? First of all the thought
occurs that when Sri Adi Shankara, the superlight of intelligence and discrimination not only
accepted but endorsed them and when all other great acharyas, thinkers and writers have accepted
the 700 as standard how can there be any missing shlokas?
There are many many people who firmly believe that the number of shlokas as 700, as endorsed
by Sri Adi Shankara and accepted by the succeeding masters, is correct number. Sri Adi
Shankaracharya is a master of transcendental wisdom with razor sharp intellect whose quality
and accuracy are exemplary.
He must have studied all the versions of Mahabharata available at that time and concluded 700
as the number.
In fact in all four versions of Mahabharata, the Calcutta, Bombay, Madras and Pune versions and
also in the currently available editions – Satvalekar edition, BORI edition, Gita Press edition and
Chitrashala edition along with Neelakanthi Vyakhya, the number of shlokas of Gita are 700
without variation.
Therefore, many people came to conclusion that the Gita-measure-shlokas in the 43rd Adhyaya
of Mahabharata must not be original but later insertions.
There is some basis for this assumption because those 5 shlokas are not in Calcutta edition and
Bhandarkar Oriental Research Institute (BORI) editions and they appear only in Pune and Madras
editions.
The case cannot be easily settled because BORI edition which is most researched and mostly
accepted version does not contain them but the Neelakanthi based Pune edition contains it and
Neelakanthi version is most revered version because Sri Neelakantha Chaturdhar, who did great
research for his vyakhya is honoured by all.
So we have to choose between Sri Adi Shankaracharya standard and Sri Vyasa’s Gita-measure-
shlokas on one side and between BORI version and Neelakanthi version on the other side.
Both situations are balanced. It is 50%, 50% situation for 700 and 745 versions but weighed
towards 700.

The revered Guruji of this writer, Sri Vidya Prakashananda Giri Swamiji in his illustrious and
inspiring book ‘Gita Makarandam’ wrote following lines in 1963.
“Where as in Mahabharata total number of shlokas are mentioned as 745, there are only
700 shlokas available now. There is one shloka of:
ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Nature is what? Person is who?

»¼mïçÎ¼éç}¢ÓÀ¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ ÜUïø¢± JJ Field is what? Field-knower who?
XIII-1 I wish to know, that from you,
Keshava! Knowledge, knowable too.
This shloka is in some of the editions of Mahabharata. If that is added then the number
becomes 701. The people who researched about what happened to those 44 shlokas are
very rare. It is said that some vidwans in Kathiawad in Rajasthan have searched the Palm
leave editions of Bhagavad Gita and found a Gita written on Bhoorja Patra leaves (Bhojapatri)
on which are 755 shlokas. Even that is not matching to the number mentioned in
Mahabharata.
Whatever that may be, as per the standard mentioned in Mahabharata, 44 wonderful shlokas
are merged into the womb of time, somewhere, and as such this is clear.
There is a need for knowers of scriptures to carry out serious research into this matter.”
— Guruji Swami Vidya Prakashananda Giriji in Gita Makarandam – 1963
This writer is indebted to Guruji Sri Vidya Prakashananda Giri Swamiji because the awakening of
consciousness of the writer and his spiritual journey resulting in quantum change in awareness
occurred because of Swamiji’s Gita Makarandam. Not only Swamiji has given Mantradiksha to
this writer but also wrote a blessingful loving Foreword for ‘Song Supreme’ (Bhagavad Gita) in
English verses and “Srimad Andhra Bhagavad Gita” in Telugu which are written by THAT one
through this writer.
Therefore these guidelines from Swamiji to search for those 44 (45) shlokas has been simmering
since 1983.
First let us examine as to whom and whom the missing shlokas might belong.
As mentioned earlier (page 103/104) the account of shlokas as per Sri Shankaracharya standard
and Mahabharata-measure-shloka are as below:
700 Shloka Gita Mahabharata Measure Gita

1. Dhritarashtra 1 1
2. Sanjaya 41 67
3. Arjuna 84 57
4. Sri Krishna 574 620
Total 700 745

There is no problem of 1 shloka of Dhritarashtra, which is same in two versions.
The sum total of Sanjaya and Arjuna in 700 shloka version is 41 + 84 = 125, and in Mahabharata-
measure-Gita it is 67 + 57 = 124. They are so near. The cause and remedy can be found out. The
major difference, then, is in shlokas of Sri Krishna between both the versions, which works out to
be 620 – 574 = 46. When one considers those 2 shlokas of Sanjaya and Arjuna above, it is clear
that at least 44 shlokas of Sri Krishna are missing. We have to identify about these shlokas.
Further in the present Gita of 700 shlokas Sanjaya has 41 and in Mahabharata-measure Gita
Sanjaya has 67. This means 26 shlokas are to be added to Sanjaya. Similarly there has to be a
reduction of 27 shlokas from Arjuna. Thus after transferring 26 shlokas from Arjuna to Sanjaya
there will be still 1 excess shloka with Arjuna.
On the other hand Krishna’s shlokas are to be increased by 46 (620 – 574). When we transfer 1
shloka from Arjuna to Krishna we have to still find 45 new shlokas of Krishna, which are missing.
Then it is imperative to search for versions of Gita with more than 700 shlokas in them.
While we are looking for additional shlokas of Gita with reference to the Gita of 700 shloka
standard, it is necessary to remember that Mahabharata itself had three versions of Jayakavya –
8800 shlokas, Bharata – 24,000 verses and the present Mahabharata of about 1 lakh verses.
Then it is quite possible and probable that in the ancient versions of Jaya and Bharata the
corresponding Gita versions had less number of shlokas. Let us keep this in mind and let us
proceed in quest of 745 verses – Gita.
For this a great search is to be done. There was such a person with knowledge, wisdom, enthusiasm
and spirit in recent times, who did a great search and re-search.
That path breaking and path making person with vision and quest was Acharyasri Charan Tirtha
Maharaj of Gondal in Saurashtra who searched and succeeded in finding out the Gita versions
with more than 700 shlokas and made exemplary and excellent contributions to the field of
spirituality of our country.
Jivaram Kalidas Shastri – Gondal Rasa Shala - Bhojapatri Gita – Bhuvaneshwari Pitha –
Acharyasri Charan Tirtha Maharaj Ji
Acharyasri Charan Tirtha Maharaj was born as Jivaram Kalidas Shastri in Samvat 1938 – 1882 AD
on Vasanta Panchami day in Mewasa, 8 km away from Gondal in Kathiawar area of Saurasthra,
Gujarat. He belonged to Srivatsa gotra of Kauthumi Shakha of Samavedis. He lost his father
when he was younger than 8 years. His family was very poor and he depended on contributions
from others for his education. Staying at his uncle’s home in Gondal, where he studied Sanskrit
language and literature from a great teacher Sri Kevalram Liladhar Shastri. At the age of 17
Jivaram obtained the degree of ‘Shastri’. Then he went to Bombay and served in Venkateshwara
Press as shastri for some time and returned to Mewasa.

When he visited Girnar mountain he met Himalayan saint Sri Achyutanandaji who was a very
elder yogi from whom he learned Ayurveda, yoga, mantra, tantra, life sciences. He became a
master learner and then master himself. Pandit Jivaramji Shastri started an Ayurvedic pharmacy
in the Mewasa in 1910 AD (1966 Samvat) which was shifted to Gondal in 1912 AD. There he
came in close contact with Maharaja of Gondal Sir Bhagawant Sinhji and Gondal Rasa Shala
(Ayurvedic medicine workshop) was started in 1904 AD.
Shastriji, at the age of 30 wrote “A short history of Aryan medical science” and with encouragement
of Maharaja he started an Ayurvedic magazine. He served rich and poor through his ayurvedic
medicines and he was conferred with the title of Rajavaidya in 1916 AD. By that time he became
a scholarly master of Sanskrit language and many scriptures. He became well known and famous
in Kathiawar area as ‘Rajavaidya Jivaram Kalidas Shastri’.
In 1915 when Mohandas Karamchand Gandhi, who was also from Kathiawar, visited Gondal
Rasa Shala, he was conferred with the title of ‘Mahatma’. Because of this title offered by Sri
Kalidas Shastriji at Gondal, Sri Ravindranath Tagore addressed Gandhiji as ‘Mahatma’. People
erroneously believe that the ‘Mahatma’ title was conferred on Gandhiji by Sri Tagore.
Gondal Rasa Shala became a great source for not only innovative ayurvedic medicines but also
for learning life sciences and Sanskrit literature. Jivaram Kalidas Shastriji published 175 works on
Ayurveda, Sanskrit literature including drama, poetry, karma paddhati, tantra, history and other
areas. He wrote ‘Rasoddhara Tantra’, a most valuable work on Ayurveda.
Gondal Rasa Shala library became a centre for more than 2000 manuscripts, talapatri granthas
and books on medicine, literature and spirituality.
When he was a student he formed the habit of reading and reciting Gita and latter collected
many manuscripts and talapatri volumes of Gita. His attention came to the five Gita-measurement
shlokas and started seriously searching for additional shlokas. He firmly believed that there must
be the records of additional shlokas.
In 1937 AD he came across bare text of Gita containing 20 new additional shlokas and 250 text
variations and it was called “Kashmir Pathanusarini” Gita and it was in 12 leaves of manuscript
(see page lxvi).
It concluded as given below:
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢ }¢¢ïÿ¢„æ‹²¢„²¢ïx¢¢ï Ý¢}¢¢C¢Îà¢¢ïùŠ²¢²: JJ18 JJ

¼y„}¢¢#¢ñ x¢è¼¢„}¢¢ç#|¢ü±ï¼ì J Ÿ¢èãçÚ: ú J à¢é|¢æ |¢ê²¢¼ì JJ Ý‹Î‹¼é ²¢±Ó™æÎíçÎ±¢ÜUÚ¢ñ JJ À: Ÿ¢èæ JJ „æ.
1236 ±¯ïü ç}¢ç¼ Á²ïD-à¢évHÐæ™¢}²¢æ x¢éÚ¢ñ çÎÝï Ðê‡¢¢ü J §ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢ „}¢¢# JJ
x¢æx¢¢à¢æÜUÚÐÆÝ¢ƒü}¢ì JJ x¢‡¢Ð¼Ã²¢„ïÝ S¼æ|¢¼èƒïü çHç¶¼}¢ì J À: J Ðíç¼çHçÐ „æ. 1594 ±¯ïü ™ñ~¢æ ...
ÐêÁ²¢ ç±}¢Hx¢ç‡¢çà¢c²-}¢éçÝô„ãç±}¢H¢Îïà¢¢¼ì ÜUë¼è J
This leaf script was written in samvat 1594 (1538 AD) by Sri Munisimha the shishya of Sri
Vimalagani. This leaf script is based on another leaf script of Samvat 1236 (1180 AD) written by
Ganapati Vyasa for the reading by Ganga Shankar, on Thursday of Shukla Paksha.

The meaning of the above statement is given below:
“This is eighteenth chapter named Moksha Sanyasa Yoga in Srimad Bhagavad Gita || 18 ||
Thus concludes the Gita | Sri Hari: ú |
Let auspicious be || Let happiness prevail as long as moon and sun shine ||
Six srees || Samvat 1236 year on Jyeshta Shukla Panchami, Thursday
This is complete || Thus concludes Srimad Bhagavad Gita || For reading by Ganga Shankar ||
This is written at Shambhatheertha by Ganapati Vyasa ||
Six || Copy written on samvat 1594 Chaitram — Pujya Vimala Ganishishya Munisimha by
Vimala’s instruction |”
(Sthambhatirtha means, Khambhat-Cambay, Ganapati Vyasa may be an actual person named

Ganapati-Vyasa or it may be an indirect reference to Sri Ganesha, who wrote original Mahabharata
for Vyasa who narrated it!)
This 12 leaves leaf script in Parshwa matra Sanskrit – written in 1538 AD (Samvat 1594) is based
on another ancient leaf script dated 1180 AD (Samvat 1236). Please see last pages lxvii and lxviii.
Rajavaidya Jiva Ram Kaldasji became very happy to notice this because there were 20 additional
verses in this script. It was a major step in the path to find the Gita of 745 verses.
This leaf script Gita was decoded and he published as the first Gondal Gita (GG1) in June 1937.
For the details of shlokas of GG1 please see Table 13 on page 481.
He also wrote “Siddhi Dhatri” Gloss and “Chandraghanta” commentary on this Gita.
The additional 21 verses which were found are given below:
Marked as ** in Sampoorna Bhojapatri Gita pages 211 to 290 and Samagra Gita in the pages 495
to 575.

II-11 Being human, your inner self, you lost
1(II-11) y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ In depression, delusion your identify
ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J is lost
With compassion, seeing relatives of
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê- you
Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ Standing on the face of Death, very
A.V.II-11-1 true!
2(II-51) ²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J II-51 Whose work all are surely free
Who is, from desire and anger, free
y²¢x¢ï ²S² ãé¼æ „±Z „ y²¢x¢è „ ™ Ï¢éçh}¢¢Ýì JJ Whose everything is offered in
A.V.II-48-1 relinquishing way
He is relinquisher, intellectual, let me say.
3(III-37) |¢±y²ï¯ ÜUƒæ ÜUëc‡¢ ÜUƒæ ™ñ± ç±±{ü¼ï J III-37 Krishna! That force occurs how?
Tell me, it increases and grows how?
çÜU}¢¢y}¢¢ ÜU: çÜU}¢¢™¢ÚS¼‹}¢}¢¢™ÿ± ÐëÓÀ¼: JJ What is it and it’s soul is what?
A.V.III-37-1 How it acts and behaves tell me that.

Ÿ¢è|¢x¢±¢Ýé±¢™ J The Lord said
III-38 It is subtle and is great enemy of all
4(III-38) »¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J It resides inside people all
„é¶¼‹~¢ §±¢„èÝ¢ï }¢¢ïã²Ýì Ð¢ƒü ç¼Dç¼ JJ Along with sense organs all,
A.V.III-37.2 It stays happily in them
Deluding Partha! All of them.
5(III-39) ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J III-39 It is desireful and angerful, true!

It is very strong and terrible too
¥ãV¢Ú¢ïùç|¢}¢¢Ý¢y}¢¢ ÎéS¼Ú: Ð¢ÐÜU}¢üç|¢: JJ It is Ego, the soul of Pride
A.V.III-37.3
It is sinner, difficult to overcome.
6(III-40) ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J III-40 It removes happiness, joy in brief
It creates great sorrow and grief
|¢²æ ™¢S² ÜUÚ¢ïy²ï¯ }¢¢ïã²æS¼é }¢éãé}¢éüãé: JJ It causes great fear for people
A.V.III-37.4
Again and again it deludes people.
7(III-41) „ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J III-41 It is polluted, impure lowly one

It searches for faults of women and men
Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ It has aggressive nature, soul of delusion
A.V.III-37.5 Know it as enemy, very great one.
8(V-18) S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J V-18 Though remember often their actions, they
Though are in touch with their actions,
„QU¢ ¥çÐ Ý „Á…ç‹¼ ÐVï Úç±ÜUÚ¢ §± JJ they
V.19 Though appear to be interested in their
actions, they
Are not tainted like sun rays in the mud,
sure they.
9(VI-41) çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ VI-41 Slipping from right present path
Ignorant about ultimate path.
A.V.II-11-1
10(VI-42) ¥ÝïÜUç™œ¢¢ïùç±Ÿ¢¢‹¼¢ï }¢¢ïãS²ñ± ±à¢æ x¢¼: J VI-42 In many restless mind states, he
Verily caught in delusion, he
11(VII-24) ²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ x¢‹{±ZS¼yÐÚ¢²‡¢¢: J VII-24 Celestial ones, their worshippers get
|¢ê¼¢‹|¢ê¼²…¢ï ²¢ç‹¼ }¢Îì|¢QU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Angels, their own worshippers get
Elemental deities, their devotees get
A.V.6-36.1 Surely me, my worshippers do get.
12(VIII-22) ²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éüÝ JJ VIII-33 Gaining whom rebirth occurs not
For yogis Arjuna, also death is lost
A.V.VIII-21/2
13(IX-7) »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J IX-7 In the same way in beings all
Moves me, being not noticed at all
|¢ê¼ÐíÜUëç¼}¢¢Sƒ¢² „ã ™ñ± ç±Ýñ± ™ JJ Assuming elemental nature, true,
A.V.IX-6.1 With them and without too
(This is not present in AG)

14(XI-28) Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ XI-28 All those capable men of various forms
Yudhishtira’s Duryodhana’s warriors
ç±à¢ç‹¼ ¼ï ±v~¢}¢ç™‹y²MÐ}¢ì J Cut down by various weapons and arms
²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: Enter your mouths of infinite forms
à¢›ñ: ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ
A.V.XI-27.1
15(XI-29) y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J XI-29 Others are vanquished by your great
light
¼ƒ¢ ãè}¢ï y±ÓÀÚèÚÐíç±C¢: JJ They enter your body shining very bright
A.V.XI-7.2/1
16(XI-42) ¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: „±ïEü Ú: „±ü}¢ã¢ç±|¢ê¼ï JJ XI-42 Without beginning immeasurable

splendour is you
A.V.XI-391/2
Lord of all of the greatest glory is you!
17(XI-44) Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± XI-44 Oh! Lord! There is no one anywhere
H¢ïÜU~¢²ï Îëà²¼ïùç™‹y²ÜU}¢¢ü J other than you!
Spreading to three worlds with
A.V.XI-401/2 unthinkable form is you!
18(XI-49) çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ XI-49 Divine great wonderous works of you
Ðê±¢üç‡¢ Ðê±¢ü «¯²: S}¢Úç‹¼ J Earlier to ancient sages remember too
No other creator of universe is, other
Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï than you
{¢¼¢ ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ Author, creator, Lord, All this is verily you!
A.V.XI-44/1
19(XI-50) ¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ XI-50 What is miraculous or unbearable for you
Nothing is impossible, forever I shall
ôÜU ±¢à¢v²æ ÐÚ¼: ÜUè¼üç²c²ï J extol you!
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ You yourself is creator of all, yourself
ç±|¢¢ï ¼¼: „±üç}¢Îæ y±}¢ï± JJ is all!
Lord! Only you are this everything and
A.V.XI-44/2 also All.
20(XI-51) ¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï XI-51 Most wonderful is not difficult for you!
There is nothing comparable to works
ÜU}¢¢üïÐ}¢¢Ýæ Ý çã ç±l¼ï ¼ï J of you,
Ý ¼ï x¢é‡¢¢Ý¢æ ÐçÚ}¢¢‡¢}¢çS¼ There is no measure of qualities of you,
Ý ¼ï…„¢ï Ý¢çÐ Ï¢HS² Ýhïü: JJ There are no limits for greatness
strength of you!
A.V.XI-44/3
21(XIII-1) ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J XIII-1 Nature is what? Person is who?
Field is what? Field-knower who?
»¼œ¢ï ÜUƒç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ ÜUï à¢± JJ I will tell now,, all that you
A.V.XIII-1
Arjuna! Knowledge, knowable too.
(- This is known shloka - not new one) (It is
present in AG as Arjuna’s shloka (AG XIII-1)
but it is an additional one)

This was a major step which further inspired Rajavaidya Sri Jivaram Shastriji to further search for
more manuscripts and leaf scripts possibly containing the additional 45 verses.
Then he collected manuscripts and leaf scripts which later included in the list of “Hastalikhita
Grantha Bhandar”. Amongst those manuscripts was the “Kashmiri Gita” which is actually part of
“Githartha Samgraha” by great Kashmiri philosopher, thinker and commentator Abhinavagupta
(950-1016 AD). This book is now available and is translated into English by Boris Marjanovic.
15 new verses of Gondal Gita 1 are found in Abhinavagupta’s “Githartha Samgraha”.
Since Abhinavagupta lived in Kashmir from 950 AD to 1016 AD. This is the first version of Gita
where the number of shlokas are more than 700 verses standardised by Sri Adi Shankaracharya
(788-820 AD). Abhinavagupta commented on, or better summarized the subject-matters of the
Kashmiri Bhagavad Gita in his "Bhagavadgitarthasamgraha" (printed at Srinagar 1933 or, including
with other commentaries in Bombay 1921). He, however, gave the Shaiva interpretation which
he learnt from one of his teacher Bhattenduraja.
Abhinavagupta’s commentary and the Kashmiri version of Gita, including the additional 20 verses,
which we have seen earlier, confirms that there must be another version of Mahabharata in
Kashmir area, in ancient times, which contains a Gita version with more than 700 shlokas.
Following is written about Abhinavagupta and his “Gitartha Samgraha” (please see box):
At that time in 788 AD to 1016 AD Kashmir in north was distant from south central and east
India. Is it possible that there was another version Mahabharata which existed with more than
700 verses and along with those 5 Gita-measure shlokas?
Further enquiry brings following facts into light.
Emperor Akbar the Great was a great harmoniser of religions and we are aware about his mission
of Din-e-Ilahi integrating Islamic and Vedic (Hindu) spiritual thought process. In that process two
of great poets Abul Fazl and Faizi – Sir – Hindi were involved.
Shaikh Abu al-Fazl ibn Mubarak also known as Abu'l-Fazl, and Abu'l-Fazl Allami (14 January 1551
- 12 August 1602) was the Grand vizier of the Mughal emperor Akbar, and author of the Akbarnama,
the official history of Akbar's reign in three volumes, (the third volume is known as the Ain-i-
Akbari) and a Persian translation of the Bible. He was also one of the Nine Jewels (Hindi:
Navaratnas) of Akbar's royal court and the brother of Faizi, the poet laureate of emperor Akbar.
Shaikh Abu al-Faiz ibn Mubarak, popularly known by his pen-name, Faizi (20 September 1547-
15 October 1595) was a Persian poet and scholar of late medieval India. In 1588, he became the
Malik-ush-Shu'ara (poet laureate) of Akbar's Court. He was the elder brother of Akbar's historian
Abul Fazl. Akbar highly recognised the genius in him and appointed him tutor for his sons and
gave place to him among his decorative 'Navaratnas'.
Faizi was born in Agra, he was the eldest son of Shaikh Mubarak of Nagaur in Rajputana, India.
He was born at Agra on 5 Sha'ban, AH 954 (20 September 1547). His father, Shaikh Mubarak,
was a scholar in the philosophy and Mahdavia literature of Greece as well as in Islamic theology.
He was the elder brother of Abu’l Faizal. He was educated mostly by his father. In AH 974 (1566-

Abhinavagupta of Kashmir
“Abhinavagupta, undoubtedly the greatest genius of India in the fields of philosophy,
aesthetics, poetics, dramaturgy, Tangra and mysticism, is being rediscovered only in the last
few decades. Although several scholars, in India and abroad, are engaged in studying his
works, it is surprising that there are still few translations available.
Abhinavagupta explains in his commentary that he undertook this work because he felt
that his predecessors, when commenting on the Bhagavad Gita, had not understood its
secret or esoteric meanings. With the main purpose to explain these esoteric meanings,
Abhinavagupta elaborates the secret doctrine of the purification of the sense organs through
the alternation of enjoyment of worldly objects and deep meditation. He claims that the
continuous exchange of two contradictory experiences, i.e. gratification of the senses which
brings satisfaction and Samadhi in which sense organs are reduced to one's own atman,
quickly brings the highest good.
The great merit of the present translation of Abhinavagupta's "summary of the (real and
secret) meaning of the Bhagavad Gita" lies in the following: First, it includes the text and
translation of the Kashmiri version of the Bhagavad Gita, which in places differs from the
one commented upon by Shankara (there are fifteen additional verses, and many verses
partially differ from the verses found in other recensions). Besides, it brings out the specific
meanings in the context of Kashmir Shaiva philosophy and yoga, without being influenced
by Saankhya or Vedanta. The translation and explanatory notes show a deep understanding
of Kashmir Shaiva metaphysics and yoga.
The present work will fulfil an important role by presenting a different version of the Bhagavad
Gita in the light of Kashmir Shaivism. It will also be inspiring for anyone interested in the
practice of the secret yoga of the Gita.
8), he reached Akbar's court. Akbar successively appointed him tutor for his princes, Salim, Murad
and Daniyal. In AH 990 (1581), he was appointed sadr of Agra, Kalpi and Kalinjar. In 1588, he
became poet laureate of Akbar's court. In AH 999 (1591-2), he was sent to Khandesh and
Ahmednagar as Mughal envoy.
In AH 1003 (1594), a few years after his return from Deccan, Faizi suffered from asthma and died
on 10 Safar, AH 1004 (5 October 1595) at Lahore.
Rajavaidya Sri Jivaram Shashtriji writes about them and about Persian version of Bhagavad Gita
as follows:
“The Gita was translated into Persian in the time of the Mughal emperors. Sri Munshi (Mahesh)
Prasadji, Arabic and Persian scholar and an authority on Alim Fazil, has seen a Persian translation
of the Gita in the Malati Sadan Pustakalaya. There, it is written, “Abul Fazl has translated the Gita
of 745 stanzas at the command of the Emperor.” Sri Munshiji also says that the same Gita is to be
found in Delhi too.”

“There are two Persian MSS of Gita. One is No.1949 by Abul Fazl and the other is No.50 by Faizi,
in the India Office Library, London. Each of them is a translation of the Gita of 745 stanzas. It is
said that there is a similar translation of the Gita by Shah Ali Dastagir in the library of the Maharaja
of Kasi, numbered 163-65. Wishing to complete the missing verses of the Gita, we are sending
for copies of all these MSS. Our friend Pandit Sri Hariramji Pancoli has helped us great in getting
old Gita MSS, Sanskrit or Persian. Residing in Kasi for a long time, he has been serving literature
and the public. We shall pursue the investigation of missing stanzas on getting enough MSS.”
“There are many commentaries and discussions on the Gita, mostly valueless! By the lapse of
centuries, there has been inevitable changes resulting in some of the stanzas dropping out. It is
up to us to make up the deficiency by means of all the materials available today.”
“Two manuscripts of the Persian translation of the Gita are known today. They are in the India
office Library at London, numbered 1949, 1950.”
Going through these pages one can see that Emperor Akbar was a great learner and he encouraged
mutual learning between various religions. No wonder he was called "Akbar the Great!"
Apart from Abhinavagupta commentary on Kashimir Pathanusarini there is another interesting
commentary by Anandavarahana (1680 AD) of Kashmiri version of Gita, which is same on the
leaf script found by Sri Charanthirtha Maharaj and also commented upon by Abinavagupta.
Please see table 12 on page 480 for the details of shlokas in Anandavardhini Gita.
Srimad Bhagavad Gita with the gnaana karma samucchaya is written by Sri Shripad Krishna
Belvalkar published by Bilvakunja publishing house in 1941. Sri S.K. Belvalkar has done great
and pioneering work on Gita and related matters. Gnaana karma samucchaya approach propounds
that knowledge combined with action will lead to salvation, liberation.
Based on Belvalkar's work "The Bhagavad Gita", published by B.O.R.I. in 968, which is connected
to his work on "Anandavardhini Gita", Georg Feuerstein with Brinda Fuerstein have written "The
Bhagavad-Gita — A New Translation”, which is a valuable work. Apart from 700 original shlokas it
includes 15 additional shlokas from Kashmiri connection. Most of the shlokas of this book are
also present in Abhinavagupta's Gita (AG). This book is interesting because of innovative way
combining new with existing.
These are in Table 17 (page 485) S.Nos. (1), (10), (11), (12), (13), (14), (20), (26), (39), (44),
(45), (49), (50), (51) and (68)
However Sri S.K. Belvalkar says in Srimadbhagavadgita of Ananda Vardhana commentary (1941)
“on the question of 745 stanzas too much is made of pandit (munshi) Mahesh Prasada's statement
about alleged Persian translation of Gita of 745 stanzas. When I was at Banaras, I obtained the
Persian MSS on loan from Pandit Mahesh Prasada and examined them with the help of a Persian
scholar. The Gita translated by Abul Fazl is just the Gita of 701 verses.”
The copy of Persian Gita by Faizi is obtained by this writer from London Office in British Library
with the help of our dear Dr. Rameshkumar Pangunoori and the first and last pages of the same
are enclosed.
This version of Persian Gita was published by revered Mohammad Shafi Kambod from Lahore on
1-12-1941 which is presented in the enclosed Boxes. This Persian Gita is as per 700 (701) shloka
Gita immediately in next two pages.

V. Introduction to Persian Gita
The admirable Persian Gita translated from Sri Bhagavad Gita of 700 shlokas by Hon. Allama Abul
Faizi is presented in following pages.
Hon. Faizi has done a free flowing translation and not done a verse to verse, word to word
translation.
The translation of 4 parts shlokas is done into two line couplets in Persian. The translator poet
has maintained highest ethical standard of true transfer of Sanskrit shlokas into Persian couplets
ensuring that spirit and meaning remain intact.
However, he used the suitable Persian words with some freedom so that the readers can easily
grasp and understand Gita with reference to their own thought frame.
For total number of 700 shlokas, there are 1358 Persian couplets, roughly meaning that on
average there are 2 couplets for each shloka (please see Table 2A in next page).
However the ratio of couplets to shlokas are different in different chapters though the average is
about 2.0.
• For chapters V, VII, VII, XI, XV, and XVI the ratio is almost 2.0.
• For chapters I, II, II, IV, VI, X, XII, XIV the ratio varies between 1.36 to 1.77.
• For chapters IX, XIII, XVI, XVIII the ratio varies between 2.38 to 2.83.
• The net ratio (1358/700) is 1.94 which is near to 2.0.
Thus the great poet Allama Faizi has utilized poetic flexibility and freedom to expand and contact
the number of verses to convey the meaning, spirit with fidelity and quality.
Salutations to Hon. Faizi, Fazl and Akbar for such spiritual endeavour.
To understand and experience Persian version, the entire Persian Gita got translated into English
by Dr. P. Ramesh Kumar through Dr. Karim Khan of Hyderabad with the help of experts.
The English translation is not exact and perfect but is sufficient to get a touch of Allama Faizi’s
way of presenting Gita.
The readers are invited to get the touch of Persian Gita through few verses from each of 18
chapters of Persian Gita.
V. Introduction to Persian Gita 115

Table 2A: Persian Gita
Chapter No. of Persian Verses No. of Shlokas Ratio

I 74 47 1.57
II 117 72 1.63
III 76 43 1.77
IV 73 42 1.74
V 58 29 2.00
VI 64 47 1.36
VII 59 30 1.97
VIII 54 28 1.93
IX 82 34 2.41
X 75 42 1.79
XI 111 55 2.02
XII 30 20 1.50
XIII 81 34 2.38
XIV 47 27 1.74
XV 43 20 2.15
XVI 68 24 2.83
XVII 56 28 2.00
XVIII 190 78 2.44
Total 1358 700 1.94
Glimpses of Persian Gita

There are very few people who know both Persian and English, who are known to this writer and
associates. However, Dear Dr. Ramesh Kumar or Hyderabad, who has arranged to source Persian
Gita from London has also arranged the translation through Dr. Karim Khan of Hyderabad, who
has taken pains to arrange translation.
Though it is not perfect translation we do get the glimpses of spirit of Gita in Persian Gita and
also the glimpses of genius of Hon. Allama Faizi.
Some couplets from each chapter are enclosed for the experience of readers.
You can see that Persian Gita follows the 700 shlokas Gita of Sri Adi Shankaracharya standard.
It also includes 701 shloka of XIII-1 “Purusham prakritim chaiva…” Therefore there are no additional
shlokas in Persian Gita, which is also clear from the fact that there are 1353 verses which near to
1400 shlokas which is same as 700 x 2 = 1400.
Thus Persian Gita of Great Akbar’s time also follows 700 shloka Gita, which is standardized by Sri
Adi Shankaracharya.
(continued at page 157 after Persian Gita)

Persian Bhagvadgita
Allama Abul Faiz Faizi Fayyazi
During the time of Akbar
Published by
revered Mohammad Shafi Kambod
from Lahore on 1-12-1941

Foreword
Persian Bhagvadgita
With the Name of Almighty
(The Reflection From Inner Sense)
Hon. Mohammad Shafi Kambod
Lohore (Undivided India), 1941
(Page 1)
Among all the Hindu scriptures Bhagwat Gita is the only internationally
renowned scripture that has been translated in most of the international
languages.
Probably this is the only Hindu book that might have been first translated
in Persian, the translation by Allama Faizi is what we are going to discuss
about.
There are two handwritten Persian copies available in India Office Library in London; on
one of the translations there is no name or such identification of the translator or the
writer so nothing much can be discussed about that. The introduction was mentioned as
on:
The introduction of Bhagavad Gita in Mahabharat with the reference of Hindi copy as in
Gita.
(Page 2)
In the other copy there is another name Abul Fazl is mentioned but European Orientalists
do not agree with this statement. According to them the translation work has been done
by the eldest son of Shahjahan Prince Dara Shikwa and the introduction was as on following:
The starting is from the state of Dharat Rashtra and it has been said that in the land of
Kurukshetra ‘our fundamental ideology is that to be pious what ether individually of as a
group.’
The same historical copy is available at Asia times society in Bengal, and the name of
Prince Dara Shikwa has been mentioned there and this copy has been dedicated to his
name. But the Orientalists from that society have a different type of opinion. According to
them the translation work not done by Prince Dara Shikwa, and the translator name not
mentioned there. And the same copy is in hands of Pandit Amaranth Madan Saher Dahlavi,
the tahseeldar of Haveli Chowdi Giran dehli, according to him the translation work has
been done through Allama Faizi.
* These page numbers indicate the page numbers of copy of Persian Gita obtained from London office of
British Library. Original was published in Lahore in 1941 by Hon. Mohammad Shafi Kambod.

(Page 3)
In the year of 1928 he on the direction of the workers of Hindu Mahasabha name the copy
‘the secret of Forgiveness’ and published it from Delhi. This copy is one and single but
there are many arguments about the translator among the historians. All have expressed
their views but they didn’t find the actual translator name. No one has provided the strong
impermeable proof regarding his argument.
If we take the same copy of translation in poetry, the same copy is available at Asia Times
Society in Bengal and Allama Faizi name cited on the cover page. The only information is
there that it is from 1288 Hijri to 1871 and Kundan Lal Nayyar name from Shah Jahanabad
is mentioned there. The historians of the society say that it hasn’t translated by Allama
Faizi, but Qazi Mohammad Muneer Sahib Siddiqui of Naroval (Punjab) has different kind
of opinion about it. He says that it has translated only by Allama Faizi. If we see the
statements and arguments of ancient and modern Orientalists, they all have different
types of opinions about the translator’s name.
(Page 4)
The people who oppose on the name of Allama Faizi say that the translation is not seems
like other translation copies of Faizi, specially the translation of masnavi nal o man, they
also add that this copy is looking like Kaisth, but if we see this statement it looks to be
partially right, but there could be some differences between the earth and sky but I also
oppose here because Kaisth do not know the Persian language completely so how he can
translate the Arabic language and how can he know the phrases of Arabic literature. I
should also mention here that there were no publishing houses at that time, so people
who are interested with this subject they approach the writers and take services of writers
and they might be doing some mistakes, so we can raise our fingers on poets and the
mistakes might be done by those writers.
(Page 5)
The people who oppose the name of Allama Faizi they could have been mention the
actual name of the translator, in all these circumstances we should be agreeing with the
statement of Qazi Muneer why because he also have the same copy and he translated it in
Urdu with the style of Rhyme translation, with the name of ‘asrar e marifath’ (secrets of
divine knowledge) and he published it from Lahore in 1921. We can access the copy from
his Nephew Qazi Mohammad Nazeer Ahmad (auditor of accountant general in Punjab).
We can know that the people who has strong desire with this subject they have some
kinds of copies in this particular subject. One of them Mr. Ram Prasad Narayan duth has
published it in the form of pamphlet in Lahore. But the quality was not so good, and the
writing style and translation value is also depraved.

(Page 6)
Luckily famous Writer PK Watal (accountant general of Punjab province) saw that copy
and identified the mistakes and corrected the copy. I also felt that this kind of great copy
should not be in this depraved stage, and this book should be published with the aim
of promoting communal harmony between Hindus and Muslims. It’s easy to say but
the implementation is the matter of hard-hitting. After the all the hardships and financial
sacrifices, the result is now in your hands. I would be very pleased if you accept this copy.
I would like to also try to highlight the heavenly lessons of Bhagvad Gita along with the
highlights of the life of Allama Faizi.
(Page 7)
It might not the actual translation copy of Bhagwat geeta but we exasperated the actual
subject and without any kind of self – perception we put the translation with our open
minded ideology. This was not difficult for such a great Sanskrit pundit Allama faizi. He
balanced the translation with the actual concepts and used simple language so that the
person who has the little knowledge about Persian language may understand this copy.
There are many translation copies pf Bhagwat gita in many languages specially in Urdu we
can see 70 percent Sanskrit words and the common people may not be understanding
the perfect meaning of it.
(Page 8)
In this translation very few of Persian words has been mentioned which worth to be
mention to balance the actual sense and this is the main feature of a translator. The
people who know the Persian language may know this feature very well.
And finally I would like to convey my gratitude towards all those people who supported
and appreciated me for this divine work.
1 December 1941 Mohmmad Shafi Kambod

Introduction
Allama Abul Faiz Faizi Fayyazi
This forward and preface is presented here so that we can understand the spirit of
brotherhood that existed between us and our brothers in present Pakistan. We can recreate
the harmony and goodwill with the spirit of responsibility demonstrated by Hon. Md. Shafi
Kambod along with spirit of forgive and forget so that we can now give and get trust and
agreement.
(Page 9)
Allama faizi was born at the period of akbar rule, he was born at Agra on 5 Sha’ban, AH
954 (20 September 1547). His father, Shaikh Mubarak, was a son of great scholar in the
philosophy as well as in Islamic theology. He was educated mostly by his father but faizi
didn’t get sufficient enlightenment from his father. His father Shaikh Mubarak put all his
efforts to educate his child faizi. Faizi was eccentric learner from his childhood. People got
to recognized his gratness within a short period. At the same time Akbar also listened
about faizi intelligence and his talents. Then without delay his issued his directive to bring
faizi to his Courtyard, Akbar’s squaddies came to faizi’s residence but faizi was not there
except his Elderly father. His father Shaikh Mubarak was frightened with the situation and
said himself.
(Page 10)
“This is the home where kinds of trials begin

Is it my home or any Karbala? “
But his father Mubarak don’t know this fact that his son is not going to the court of akbar
as an accused, he is going as great intellectual. Meanwhile faizi came there and those
guards took him to Akbar’s court. He was worried for many days thinking about his son,
then after getting updates from Akbar’s court his all qualms have been gone out. Mubarak
was getting wishes from all sides that his son became the part of Akbar’s court. He went to
Akbar’s court and was made to stand in court, then Mubarak read this poetry.
“I am standing in this court in a small cage

Give me the best of love”
“I’m here like crawling parrot

The parrot in this cage honored”
Akbar became very happy with his words and called him to come closer to him, then
Allama faizi Started his poetry first time and he read almost 200 verses, the introduction
was as on:
“The light of morning came to the messenger

This is the happiness which meant to be”

(Page 11)
First he was using his Pseudonym as takhallus, then faizi and Fayyazi, within a short period
he became the closest personality of akbar. Akbar got used to take Fazi’s advice irrespective
of the subject, political or religious. Akbar highly recognized the genius in him and appointed
him tutor for his sons and Price Saleem, Murad and Daniyal became the students of faizi.
Faizi wrote this Quatrain in 596:
“They spread the greatness to all corners
they made me king of poetry
They brought me searching all the homes
and blessed me with this highest place”
Akbar always used to call him as Shaikh jiyo, he was highly delighted after listening this
poetry and presented gifts, then called him with the title of Malik-us-Shuara, i.e. King of
poets.
He was the outstanding person in many fields like prose, medicine, astrology, music,
sagacious, science of spirituality, the science of existence, numerology, qur’anic science,
Hadith, and Islamic law. He wrote many books in these subjects. He was also great scholar
of Persian, Sanskrit and Arabic languages. This was the reason that akbar always told him
to translate the books from Sanskrit to Persian language.
(Page 12)
Some of them are Lilavati (it was the book of mathematics in Sanskrit) Mahabharat, Athroon
bedar and Bhagwat gita. These are famous books written by faizi, as given below :
Tafseer savatiul ilhaam
Mavaridul kalim
Markaz advaar bamuqabila Makhzan asraar az nizami ganjusi
Sulaiman e bilqees, khusro sheerin
Nal o Man, Laila Majnoon
Haft Kishwar, Haft Paikar
Akbar Nama, Sikandar Nama
Tabasheer Sabah was the book which consists almost nine thousand collection of poems.
It has been said that there is no answer has been given replying to Manavi Nal o Man. The
letters have been written by faizi also collected and out in a book namely Insha e Faizi.
contains the official dispatches written by Abu’l Fazl. This book which is also said about as
high level of significance in the science of divine knowledge and literature.
(Page 13)
15 October 1595 as on in Safar AH 1004, after he was suffering from Complication of
hypnosis, he left his world. He was always contemplating these lines of his poetry when
he was suffering from illness.
If the whole world comes together

Cannot create a single leg of the Peafowl

Preface
(Page 14)
Hindu religion followers, and other religious people believe that the god will present
himself in different variant phases or versions to people. Basing on this principle they
believe that Ram Chandra ji, and Krishna are the versions, or representatives of the god.
Many believe it will not take place automatically, instead of it will be bang up-to-date
when the whole universe need them because these avatars has different responsibilities
and they do all those duties appearing in different faces and versions. The Bhagwat Gita
highlighted this concept
“When the base of religion becomes weak

Then the representative comes in a version of any person”
(Page 15)
When we think about our daily activities we can get to know about it that whenever the
crimes will increase and the law and order becomes fragile, then the government appoints
some of its representatives to precise the situation. Basing on this whenever the sins will
increase and the tradition of doing sins becomes common then god will send his
representatives. These representatives are called Avatars of God. There would be some
stages of these Avatars. Out of them there we are going to talk about them.
1) The first stage will be for those representatives who come at the time when whole
world will be busy in materialistic life, the people will only concern about their desires
and self-interests. They have nothing to do with other’s life and interests. The
representatives of this time will come at this situation and they preach about the divine
knowledge of humanity and behavior. They have the superior features of preaching
humanity. In India we can see Bayas Vyasa and Shanakaracharya are representatives of
this stage.
(Page 16)
2) They representatives from the second stage will be always sacrificing themselves and
they will be the true example of cleanness of life and righteousness. They come at the
time when the bad behavior came to india. Mahatma Buddha, Baba Kabir Das, Hazrat
Maseh, and Guru Nanak are examples of this stage.
3) When these two types of representatives leave this world and longtime pass to take
this type of representatives from the god. They change the face of the world. In india
we can see such personalities as Prophet Muhammad (P.B.U.H) Ram Chandar ji, Sri
Krishna ji. Not only They establish new religion but also they construct a new type of
civilization and kingdom.

Sri Krishna: If we go through the Indian history, when can know that before the Battle of
Mahabharata there was a period where people were living in trial, affliction, or distress.
(Page 17)
At that time people were living in the atmosphere of Oppression, Domination, Greed and
Gluttony. Bad behavior became fashion. Then the God sent his representative a person
who was the enemy of Bias-ness, Repression and Oppression. He spent his whole life to
bring changes in the life style of the people. history calls Sri Krishna Ji to such person. He
was the superior and perfect in all stages. We can get to know about his greatness with
this example that the scholars of the Indian history divided the age of the world in four
stages. Those are Sat Jag (Sat Yug), Tartiya Jag (Treta Yug), Dava Prajag (Dwapar Yug), Kul
Jag (Kali Yug).
Sat Jag was the age of Innocence of humans. Everywhere there was good deeds, there
was no concept of bad conducts. In the second stage the power of good manners has
started to decrease and there was a comprise of good and bad.
(Page 18)
The third stage i.e. Dava Prajag was the period where good and bad became equal. The
fourth was Kul Jag where the concept of good deeds has been disappeared. The selfishness
and bad behavior was becoming common. Ram Chandar ji was born at the ending of
Tartiya Jag and at the beginning of Dava Prajag. Opposite to that Sri Krishna was born at
the period of ending of Dava Prajag, and at the establishment of Kul Jag. In this period the
world has been dominated by the Evil acts and bad behaviors. This task was not an easy to
bring the world from bad to good stage. This was the reason that Sri Krishna got high level
of prominence position. He spent each and every second to correct the behaviors of the
people, to save the oppressed communities from the occupation of Wrongdoers. This was
the reason he laid a foundation of battle of Maha bharata, and when he saw that his aims
are not reaching the targets then he established another battle. Around five lakh people
lost their lives in this battle. Then the atmosphere of peace has been rested in India.
(Page 19)
The peace will become reality only when each and single person will get his freedom and
satisfaction to his duties. Everyone has to not interfere to other’s life. This was the aim of
Sri Krishna Ji and the teachings he spread at this time was known as Bhagwat gita.
Srimad Bhagwat Gita

Bhagwat Gita is the Sanskrit word which means the songs sung by the god. As people see
that the Bhagwat Gita looks a part of Maha Bharat but it is actually the quotes and teaching
preached by Sri Krishna, he used to preach to bring the world on the right path. This is
like medicine for all those patients, if they use this then they will be cured from all
their inner deceases and become the good people.

(Page 20)
This scripture acts as a perfect guidance for the right path to those who wander in the
forests, also those who are looking for Almighty in the temples, mosques and churches.
The scripture not only enlighten our souls with spirituality but it also teaches us about the
humanity. Various summarizations and councils have been mentioned in this holy book.
Basic principles of life and those practices which will bring us close to Almighty gradually
cited in this pious book.
1) It stresses on believing in oneness of Almighty and on struggling to get closer to

him.
2) In front of Almighty God everyone is equal, what matters is virtues and always
struggling for it.
(Page 21)
3) Leaving everything up to God,
4) and whatever you do in your daily life make sure to do it without any personal
greed and perform like it’s your moral duty.
Keeping in view all the facts and descriptions, it should be crystal clear that whatever the
spiritual teachings cited in Geeta are same as what Muslim Sufi Saints say as Tasawwuf.
This is in accordance with the order of Geeta. Soul and body It is worth mentioning that
the soul is eternal and the body is perishable. Taking an example of clothes, if our clothes
wear and tear we change out clothes, similarly the process is followed by the soul. Childhood,
youth and old age are the clothes of soul. The universe is ever changing, as the soul is
eternal so the pain of change means nothing to it.
(Page 22)
As it has been mentioned in these lines:
Do not worry about the thing which will not help

Come to me! and listen whatever I say
Me and you and whoever is living here

We are busy in this existence
The body is gradually getting changed

This change will happen and it will anyway go away
Your body knows about the cold and hot

But your mind not enlightened
Whenever there would be dress on every body

It will be get into parts and old
As the body gets its recognition when its dressed

Same the mind also when it is enlightened

Five senses and the human life
Humans have a multitude of sensors. Sight (vision), hearing (audition), taste (gustation),
smell (olfaction), and touch (somatosensation) are the five traditionally recognized senses.
With the support of these sensors the humans will get to know about their reliefs and
sorrows. As these reliefs and sorrows come from outside sources and impact on our senses,
therefore they have no importance and worrying about those is waste. After this the Nafs
(self-psyche ego or soul) always taught that there are three parts of Nafs. Nafs emmara
(tamogan), Nafs e Lavvama (Rajogan), Nafs e Mutmainnah (satugan)
(Page 23)
and these three have their own features and qualities. And it’s also mentioned very clearly
that the human being cannot be getting succeed until and unless he takes over the Nafs
emmara (tamogan), salvation will be only for those who control over their Nafs emmara
(tamogan). We can see these lines: -
Rajogan, satudan, Tamogan, are the three behaviors

All creatures have been blessed with these features
the man has been taught about all these three features
he will get to know about all the activates
satugan is the feature of dignified people

they will get it after the huge sacrifices
the cleanness of satugan will be like a mirror

it will help to never ending relief to the soul
he will deliver the knowledge of spiritual truth

that the human being came with for his aims
Rajogan always like wishing

It will be happening from the acts he does
If the cloth has been placed in Rajogan stage

With the cleanness of good doers, it will be effected
Tamogan is the reason of negligence

Only those who don’t have knowledge will fall in it
If anyone leaves this world in the stage of Tamogan

He will be always in the category of Fools
Tamogan will take to very low position

From where he is going to where
Nafs emmara is the Aggressive enemy

Struggle hard to save yourself

(Page 24)
Irfan (Divine Knowledge)
The question arises here that how to control your soul. It has been said that there is a
solution to control it and it is healthy mind. Because the duty of the body is to perform any
duty if it benefits or not. If this duty is performed by the healthy mind, then it results
positively. So it’s very clear fact that everyone needs healthy mind and it is the biggest key
to success. Any person who has healthy mind he will get the highest position we call it
gnan jog, or Irfan. The person who gets that position will be called as aarif. The person
who aspirates to become aarif must have no desires of Greed and Gluttony. He should be
away from the desires of soul and follow these rules strictly in his life.
1. to absorb; engage wholly with god

2. following adjectives
3. control on sensations
4. control on the heart
5. controlling the objects
6. devotion
7. practice
8. charity
9. aquiring knowledge
10. controlling the breath
11. talking less
12. sleeping less
13. eating less
(Page 25)
Apart from all these rules and practices he must spend most of his time with a Sufi master
or spiritual guide. When he finishes all these stages then he will find himself in a sphere
which will be his home actually. This would be the final stage of people of this universe. As
it said:
My friend is my spiritual guide

In all colors he has my remembrance
My spiritual guide not have any kind of Pride in himself

showing off in worship will not work at him
if you always worship for the truth

you will be rewarded with Salvation
if you remove contradictions from yourself

you will get the divine knowledge
when you have the knowledge of existence of yourself

no one will not this fact except spiritual leaders

he will be the khedive of the whole universe
his advice will be the source of creation of earth and epoch
there is no god except from the one, Aarif (who endowed with great knowledge)
the god is not being separated from this soul
the Aarif will reach to the stage of annihilation

he will get always the companionship of god
(Page 26)
The splendor of God: -
Whenever the aarif (who endowed with great knowledge) reaches to his object and reach
out to the affiliation of god, then he perceives the world with a different perspective. He
doesn’t care about himself, he only gets god in himself. His life will be same as unity in
diversity and diversity in unity. Whenever he puts his sights he only acquires divinity. This is
also one of the important belief of Sufi saints Laa ilaha illallaah (There is absolutely no
deity worthy of worship except Allah), this concept also described very elegantly in Bhagwat
gita, we can see as follows:
I am the one, who reflects the outside of myself

The whole life became the bright from my dainty
Whoever sees me at the beginning and ending

Even though he can’t reach, but he will reach
The whole universe was in nonexistence

It was the reflection of true god
When his face was changed

Believe me! his face if the stage of lights
The single word delivered from me

I say it with hundred meanings of others
The land is for us, and the sky

The people and the place all is for us
I am the container and the one which contains

I am the change and the one who change
(Page 27)
I am the one who impress, moon and star
I am at beyond of all these possessions
I am the depth of the sea, and the beach

I am the water of animals and deadly poison

In this task whatever has been done, I am the reason
I am the witness of all virtuous and depraved acts
I see all in one and one in all

I see all with my power of deliberation
Everything which goes there from his place

It will reach finally to himself
If you get what you will do

Then there would be no meaning of our life
Acts or practices
These all are the talks of related to our spirituality, now let’s move on towards how to live
in this universe. The teachings of Gita do not pressurize us to sacrifice our life, or leave
your area and go to forests and hide yourself there. The teachings of Gita were not
like this way. The teachings are different. The man should struggle with his own acts
and practices. He should live his long-life safeguarding the humanity. Firstly, he should
see whatever his acts and practices are according to the commands of god or not. He
should dedicate his every act to the almighty. The person who lives in this way, he will
be eligible to the mercy of god. As it has been said:
(Page 28)
Whoever does his duties for the sake of god
He will acquire closer to the holiness of the god
Do for the sake of god, whatever you do

Dedicate your practices towards him
This is practice, now we will discuss about types of it. Before the man start his duty, he
should be crystal clear of his obligations, and then start forwarding steps towards them.
While doing all his obligations he should be away from fear, greed, friendship, close
relationship and all other Material desires. He should not be compromised from his basic
values. Whatever he considers right, he should follow that. There was only a single son for
parents. One day he does a cognizant crime in front of his father. Father attends court as
witness and the son as accused. Then feelings what a father thinks at that time will be very
dreadful.
(Page 29)
One side there is the kindness of father and the other side the huge respect towards
the rule of law. There was different type of concern for a father to stand with such
situation. If he says the truth then he will lose his beloved son, if he lies, maybe he
can do, but he doesn’t want to compromise with rule of law. According to the teachings
of Bhagwat gita every human being must follow moral laws in his life irrespective of
the situation. He must say that yes really my son is culprit. As there was an example of

a son from rich family, who unfortunately oppress a poor man in his locality. The affected
person tries to reach out to police or court but this rich family is putting all efforts to stop
them to reach out there. Even though they are reaching out to court, all relatives of that
rich person are trying to spoil this matter in the court. Gita clearly stated that such kinds
of practices forbidden.
(Page 30)
Gita is stressing that every human being must tie up with good deeds and the person
who always perform good deeds he will be on highest phase. As said:
The world will be recognized basing on acts and practices

Acts and practices will decide about hell or heaven
God act will take you to highest position

Your act is the thing which will be the base
Continue your practice, even you have some faults

But don’t leave it, your fault doesn’t matter
You will be the yogi with your own practice

The crown of Yogi will be placed on your head
The heaven will be your final stage if you practice the good deeds
If they do against it, your place would be hell
These is another task which has been stressed according to the Gita, the man not only
practice on good deeds, he also continue with another duty while practicing on good
deeds. According to the gita a man should do his duty without any kind of greed. He
must not expect anything from others. This is the toughest task for a human kind.
(Page 31)
How is it possible that a person practicing on good deeds and he must not expect
anything from his good practices? Whatever he is getting benefit or loosing he is not
clear about it. He must keep doing good practices thinking that it is his moral duty to
do like that. He must think that this practice has been obligated for him and he is
performing it. If we go through the world histories, we can find such a stories where
weaker sections of the society started their agitation even though they are weak and they
lost their existence while their resistance.
We can find hundreds of such examples how in the past people were sacrificing their lives
to protect the truth. They all put all their efforts to protect the truth and good practices.
They believed that it’s their moral duty. They did this duty as a moral responsibility. Srimad
Bhagwat gita shown us such illumined teachings. As it has been said:

(Page 32)
If you expect from your good deeds
You will be debased in the eyes of good people
The person who expect nothing from his good deeds

He is the person who get acceptance at the court of god
It is not fair to expect from your deeds

Putting your heart with expectation is not respectable
The person who doesn’t expect from his practices

He will be get chance to do good deeds
Never expect anything from your good deeds

Be busy in the task of finding yourself
This is the brief introduction of the teachings of Krishna ji Maharaj, with the name of
Srimad Bhagavad Gita, read carefully and put your efforts to practice on these teachings.
“Your heaven and hell will be decided by your way of conduct

This dust of man is not a person of heaven or hell naturally”
— Allama Iqbal
Mohammad Shafi Kambod
This entire foreword and introduction is included here to show the good will and mutual
support that prevailed between Muslim and Hindu communities at the times of Akbar
(about 1600 AD) and before partition (1941 AD). Even now there is great good will between
people of India and Pakistan. This writer has experienced such good will and friendship
with people of Pakistan. Specially with Dr. Khalid Zaheer of Lahore University. Can we
transform the sparks of friendships between people into a flame of good will and harmony
between two nations.

Selected Couplets from Persian Gita
This is the model of ancient story; we are telling it in this way I-1
Arjun put his hand on arc with his faith; he will win the battle in a single time I-7
He looked at the army of kauravas; he talked secretly with Kishan, oh my I-7

faithful friend
Take my rath between the two armies; so that I can see the whole way I-7
If the nation has been killed from me; the whole mankind curse on me I-9
If the name and fame disappeared in the people; then the women will be I-11
seen everywhere
I will say only the truth to the king of universe; I don’t talk about any kind I-11
of war
The brave person said in such way; putting his hands on the arc I-12
Begging is better than from such kingdom; from these hardships better not to II-14
own anything
If my sword kills these people; then what is the benefit from this war II-14
What is the benefit of from this success; better to be defeated it’s better to II-14
be a side from this battle
The peace of bread which earned from this act; it’s abominable and forbidden II-14
My heart is in sorrow and sadness; the energy from my body has been II-15
gone out
The speech of Krishna worked positively; there oh the unaware from the facts II-15
What kind of sorrow you have all the time; this kind of sorrow and sad will not II-15
benefit to you
The body of each person will be like the dress; it will become in parts and old II-17
The universe was in non-existence; and found to be exist you are the reflection II-19
of the god almighty
We came from the world of non existence; we spent out breathes of from II-20
our life
Finally we will move to this; same world of non existence II-20

You are the brave one, don’t be afraid; you deserve to show your courageous II-21
Don’t expect results from your good deeds; be busy serving the almighty II-24
If you expect the fruit from palms of your good deeds; you will be considered II-24
evil in the sights of good people
If you want to be a yogi; then you have nothing to do with this materialistic II-24
world
The people who run behind this materialistic world; they will talk rubbish II-24
and useless
Struggle like a yogi in days and nights; then your outward look like splendor II-25
of god
Then arjun said oh my treasure of secrets; talk about the yogi the signs of II-25
his success
Then he said his work will be only for almighty; he will not be like bee in honey II-25
He don’t focus on the pleasures of this world; he sits always at the II-26
companionships of righteous
He does everything to be more merciful; his character will be the character of II-26
forging almighty
Apparently he looks like nothing to be understood; he will be always busy II-26

remembering almighty in inner sense
He will focus on his heart and; always resign to the will of god II-27
He eat less and sleep less; he always turn his heart always to him II-27
He will be busy in his own duties; he will be like a fly in the rope of twine II-27
The remembrance of god makes you happy; the whole universe will be happy II-28
within a while
Wherever the relevance of god’s will happen; everyone will be happy at II-28
that time
When you remember the god, then false go out; the useless thoughts will go II-28
out of your heart
Desire is the key of obstacle in your goal; desire is the source of every II-28
decadence
His wisdom will be free from greed and creed; his heart will be completely II-29
pure and clean

The person who don’t have the companionship of righteous; he is the prisoner II-29
of his own desires
His heart will be like a ship of desires; a small wind will take him out from II-29
his path
Take out your heart from all greeds and creeds; so that on the day of judgement II-29
you may not be ashamed
Arujuna said to him, if it is like this way; why you follow all these things III-30
I am happy the way you shown me; so that i can be freed from my prison III-30
When you become perfect leave what you want; you should be free from all III-32
your desires
First leave all desires then practice on good deeds; if you continue it you will III-32
be prosperous
Whoever practices for the sake of almighty; he will get the position of III-32
holiness and sanctum at god
The person who works for himself; he will be the prison of his desires III-32
Do only for the sake of god; do not expect anything from your efforts III-33
Brahma should only your preference; because he is the one who laid the III-33
foundation of this existence
He created the the universe with whole creation; he considers the practices of III-33
all people
If the foot of goddess touch this universe; that place will be honoured with the III-33
highest grade
Bad and good both are equal in front of me; before doing anything I search for III-36
his command
I am not unaware of the things related to me; I only know about the things III-36
when time comes
Don’t shame your heart from your ugly practices; don’t make marks on your III-36
clean dress
Don’t be arrogant in your practices; the perfection of great people goes out III-37
If you follow your own desires; the sorrow always will be in your heart III-38
Leave your own desires; and save yourself from endless sorrows III-38

Don’t be friend and enemy of anyone; otherwise your all efforts will be spoil III-38
Arjun said that all living beings will be; righteous and good behaviours III-39
How people take the path of bad practice; as they will be ashamed at the III-39
last stage
Who will be obligated with this path; tell me in detail oh my lord III-39
The house of desires will be always corrupt; it will put you at the extreme III-40
punishment
Demolish your desires and attractions; from this stage you will get real love III-40
Try and practice to overcome on these enemies; then you will be healed forever III-40
Concentrate on the senses of your body; then try to understand how it III-40
comes to your heart
Fly your heart from Fury and anger; then look at that soul from the depth of III-40
your heart
If the foundation of faith weaken once; then we do not get the right knowledge IV-42
I have to protect my good practices; I have to understand about the provisions IV-42
of seclusion
I am free from all duties and responsibilities; if I do few of my real practices IV-43
Whoever knows about me; he know that I am free from all prisons of desires IV-44
You also can become a part of this salvation; if your practice will have no desire IV-44
People who are not astrayed; they know the differences between good and bad IV-44
Stay away from the practice of adultery; you will get the companionship of IV-45
the righteous people
The person who don’t expect anything from God; he is the person who is IV-45
accepted at almighty
Expecting from your practices is not the right way; tying the heart to desires IV-45
is not the fine path
If you want to practice on good then become prosperous; leave all your IV-45
wishes, greeds and desires
If the fire of wisdom break out; all your desires will be bronzed completely IV-45
If you get success in this practice; then you will be the companion of God IV-45
everywhere

If your heart is on your work without his remembrance; your heart will be IV-46
filled up with tyrannis and violences
He will try to leave all pleasures and provisions; he will be rest in a place IV-46
of peace forever
Whoever control his desires and senses; he will be able to control his IV-48
everything
Try to get divine knowledge from him; and struggle to attain it being busy IV-48
with him
If you want to be the person of endeavour; then you have to sit with righteous IV-50
people
Control your heart from all the objects; this is the way to be peaceful IV-51
Devotion is the only way your prayers will be accepted; Faith is the key to shine IV-51
your devotion
Erase all useless thoughts from your heart; make your heart illuminating IV-51
fountain
Then he said about the actions and renunciations; which will save you to be V-52
saved from abjectness
Put your hands at your work; but attach your heart to the Lord the same time V-52
Whoever practices without any wish; he is the person considered righteous V-52
If the act of renunciation is easy for everyone; then anyone can be person V-52
of blessed
The intelligent will be always careful; he considers his acts as divine acts V-53
Salvation comes with selflessness; this is the good report for those who are V-53
self-sufficient
The stage of yogi will reach to the highest stage; when both yogi and sanyasi V-53
becomes equal
Without yogi, the grade of sanyas can’t be attained; as the elephant, it’s feet V-54
are in mud
He will reach to the stage of salvation very fast; he will be busy always in the V-54
existence of almighty
He listens with ears, sees with eyes; but his heart will be busy with Almighty V-54
From head to feet of his body; every part tastes of everything V-54

He anticipates about everything; his soul will be the clear example of the V-54
illuminating fountain
Yogi, his mind will be always free will be always free; he don’t focus on useless V-55
ideas of materialistic world
His existence will be like lilies; which doesn’t sink, even staying in water V-55
Do as I am doing my practice; I am passing the goal goal passing the goal goal V-55
through many hardships
This world is the place of urine and spittle; your soul is the reflection of God V-56
His heart will be like mirror; and it shines like the heart of gnostic people V-57
Peacock and elephant will be equal for him; friends and enemies are both V-57
same to him
He treats equally with king and poor; he only put hardships for him V-57
He don’t expect anything from any practice; his ambition will the only thing V-57
which he cares about
He doesn’t have any attractions to others; he will be busy in the remembrance V-57
of God
He has nothing to do with praise and grievance; he always stays at the V-57
same mind
You face hardships to get happiness; the whole world is the home of grief V-58
Anyone who is away from greed and creed; I am telling he the one who is V-58
much happiest
He doesn’t let’s anything; to corrupt his wisdom and sensitivities V-58
He will be the commander of earth, moon and sky; he will get highest position V-58
than genies, humans and angles
He just focus on the worship he should do; he will not be the prisoner of V-58
this world
He looks at between two clouds he controls; his breathe and move forward V-59
He kills the paran and apan at the same time; he drinks the wine of divine love V-59
He has full control on his wisdom, heart, delusions and pleasures; he is the V-60
person who knows Almighty God
From fear to hope, and greed to pleasure; the situation of his will be V-60
always same

Anyone who becomes yogi in this world; after his death, he gets the V-60
beautiful garden
When gnostic becomes to know about his capabilities; he knows everything V-60
what he doesn’t know before
Oh my dear when an yogi becomes perfect; he never gets anything except the VI-61
light from the god
His heart will be soo much attractive; he never looks at anything except VI-61
almighty
His heart will be equal for friend and enemy; even he will be in sadness but VI-62
he will be happy
If your heart is sad and your body is happy; you will be the big oppressor VI-62
in this period
The people of heart will be always happy; they won’t complain about their VI-62
happiness
Gold and dust both are equal for him; nothing is much important than the VI-63
truth for him
For self, and ancestor, and other and friends; he has nothing to do with VI-63
anythingexcept good deeds
Listen to these practices of yogi what I say you will be aware of every practice VI-63
Make balance between three of these; grass the skin of deer, and mattresses VI-63
Put at one place your tongue, heart and hand; don’t put your hand to VI-63
any person
Put your sights at your inner sense; just watch the drama of your inner sense VI-63
If you eat more and sleep more; if you want to be yogi then it’s a sin VI-64
Make a balance between your food and sleep; otherwise you can’t reach to VI-64
your goal
The lamp which is saved from winds; you will remember my words VI-64
Whenever you have devotion and sincerity; it will support you to reach VII-71
your aims
Be a man who is in this path; who always strives to attain divine knowledge VII-71

The foundation of this earth laid for gnostic personality; because he knows the VII-71
secrets of the universe
His existence will be for the whole universe; his characteristics will be same VII-71
as Almighty
The whole universe is hidden in my inner sense; as the future of a tree is VII-72
hidden in a small seed
I am the first word of Veda; all gnostics expect from my divinity VII-72
I am the glory and I am the beauty; I am the one who is best and Gnostic VII-73
Externally I give such great examples; but internally I am the great example of VII-73
what I say
Someone is the son of Vasudev, and son of Nanda; if they say you just smile VII-73
and be happy
I am not the son of anyone, nor the father; my one part is angel and one VII-73
part is human
If you get to know about the secrets of sky; you will be the commander of all VII-76
humans and jennets
He sees the Almighty at his inwardness; his wishes and desires will be VII-77
more purified
Whoever has the cleanest heart; he will not be in the stage of cunnings VII-77
and upsets
Whoever deserve to be the servant of the public; whoever gets the best VII-78
reward on the day of judgement
His heart will watch everything of me; he will be like lamp of my assembly VII-78
Whoever remembers me at each breath; his existence will be in heaven forever VII-78
This world is screen in front of your soul; no one lifts it except gnostic VII-78
personalities
In past, future and present; I will be always aware about you oh my friend VII-79
I am the yogi who is witness of three periods; I am the one who knows about VIII-81
everything
All the worships of the creation will reach at me; I am the one who lives VIII-81
among the creation but I am not the creation

His behaviour will be the reflection of Goddess; he is the second name of VIII-82
actual spirituality
He thinks about the date of death; his thoughts will be the real example VIII-82
for others
From soul, heart, wisdom, intelligence and consciousness; he will be busy VIII-82
in the remembrance of God
If you follow whatever I say; your heart will be freed from the prison of desires VIII-82
Be busy with whatever I convey to you; you will be the example for others VIII-82
The person who is connected with the soul; he will be busy with my soul VIII-84
No one can live except the power of God; he can make the whole world as VIII-86
chaff
He is omniscient, generous and kind too; the who universe isn’t eternal but VIII-86
he is
The person who knows him doesn’t die; otherwise the person will be in VIII-86
difficulties
Whoever will be companion of yogi; he will be busy with the remembrance VIII-87
of God
He roams the universe continually; he will be the example for the people who VIII-88
has the wisdom
When I see your devotion oh my friend; then I want to tell you the secrets IX-89
of my sayings
If you listen them you will become great; you will become eternal and greatest IX-89
No one knows it except excellent people; they know the secrets of my mind IX-89
Whoever wants to become gnostic personality; he should burn his heart by IX-90
separating it from this world
I am the one who make shapes of your faces; I am the lord in the form of IX-90
mankind
From acts and practices I became free; I tied my heart with the Almighty of this IX-90
whole universe
They is no gap between me and truth; this is how the creator of this universe IX-90
guide us

The whole universe is in myself and I am in whole universe; my estate will IX-90
increase gradually
I am one but I seem many to others; whenever people know me I go there IX-92
I said that I am the first word what am ...; I said about the hundred colours IX-94
of me
I am the earth and I am the sky; I am the place and the one who lives there IX-94
I am the person who gives to creation; and I am the one who think about them IX-94
I am the place and I am the object; I am the consumer and consuming IX-94
I am the emblem, star and moon; I am above to all and highest to all IX-94
I am the depth of ocean, and beach; I am the animal of sea IX-94
The creator of two worlds is there; they all are pleasing him with their practice IX-98
Clean your heart from the the thought of selfishness and be ecstasy; this the IX-100
way how degradation will go
Whoever worship for me with true devotion; he will go definitely to the IX-100
highest heaven
If you serve me you will be perfect; you will become the king of both worlds IX-100
wit your devotion
I am telling and benefiting you; I am making you aware of my secrets X-101
Whoever becomes my friend; he looks the whole world with different perspective
X-104
He looks the whole world; and it is worshipping me X-104
Then he said you deserve respect and honour; you are my lord in each world X-104
What good and bad everything you cover; you are the greatest lord me X-104
You are the body of universe and soul of creation; you are the belief and X-105
disbelief of creation
You are the one who recognise yourself; when he doesn’t recognise me then X-105
how he can you
Your divine power look everywhere; the whole world is ready to sacrifice X-105
for you
Whatever I say put into practice; forget the thought of others from your mind X-105

I am the light, and star who rise from east; I am the vasudev, and people call X-105
me kishan
I have the information what is going on at starts; because of me 49 worlds X-105

are having life
I am at beginning, middle and last; the whole universe is moving around me X-106
People call me shyam in Vedas; Goddess are getting power from my spirituality X-106
My soul is in my body; I am the Shankar among all X-106
I am the one who is whole universe; my heart is got rid from all X-107
Ramchandar is one of victorious people; his name is always memorable in X-107

the both worlds
I am at the beginning, end and middle; I am the person of excellence, X-107

munificence and generosity
I am the knowledge of Vedanta and the deep research; I am the person of X-107
dignity, honour and glory
I am the king of all kings in human face; my soldiers always bow their heads X-107
for me
I am the reason for creation of this world; I am the person who is beyond of X-107
everything
My name always remembered in the group of intellectuals; you are Arjuna, X-110
Understand me in these Pandavas
Believe me, I am the source of the creation; I am the soul of whole universe X-111
and all the times
I am reason for everything oh my friend; if you try to understand you will have X-111
wisdom and discernment
There would be a sun from my small manifestation; if you see it, tears come X-111
from your eyes
You are the friend of alone people, and developer of worlds; you are beyond XI-112
of our ideas, thoughts and assumptions
You are the secret of the reality of the worlds; make me aware of your XI-112
acquaintance
Then he replied that I encompass the whole universe; my heart also wishing XI-112
oh my beloved

Then he replied, it’s fine oh my lord; I also wish to have this course of XI-113
attainments
But I am not able to do it with this physical power; these eyes can’t afford XI-113
to watch the face of my beloved
I am granting you another light in your eyes; except me no one has such eyes XI-113
Then he fired from that time; the whole manifestation started in front of him XI-113
Then everything reflected from indefinite power; he watched that picture in XI-113
hundreds of colours
He looked in hundreds of faces like moons; he was becoming proud whatever XI-114
he was looking
There were thousands of beautiful moons; there was a broad sky with XI-114
beautiful glances
From Mars, Mahadeva, Ushni, and Kumara; Suresh, Hunesh, and Ganesha XI-114
and Kumara
From winds, breeze, gentle wind; all gardens and heaven, gorgeous women XI-114
and all palaces
Because of your light the sun is there; you have the greatest power which no XI-116
one has
All songbirds, flowers in gardens; glorify you at mountains, oceans and valleys XI-116
I saw thousands of faces, hands and feets in you; I saw many worlds existing XI-116
in many words in you
You have many worlds existing in yourself; all are busy exploring in you XI-117
When I saw yourself I feared such; as I lost all my consciousness in a second XI-117
All are there with heavy armies; as the King Virat, with his army XI-117
I saw flowing ocean of blood; I saw from waves many misguided people XI-118
All are unaware of their soul; all are your followers and you are light XI-118
You have shown me all the universe; but I didn’t actually understand about you XI-118
Tell me who are you actually; because I didn’t sense you nor your presence XI-118
You tried to understand about your people; you tried to understand about XI-118
others
Someone dies and someone becomes the friend of almighty; I have shown XI-118
how could he the luck

Arjuna got benifitted from these great ideas; because he listened the order XI-119
of almighty
All are worshipping you morning and evening; you deserve to accept our XI-120
worship
You are the supporter of poor and needy; don’t show your mercy these XI-120
uneducated people
You are beyond of everything at beginning and ending; you are beyond of XI-120
daydreams and delusions
Where is the person who knows you; all the creation is dying for you XI-121
I am not aware of your powers; I don’t know about your greatness, forgive me XI-121
Repeatedly I am here stating; I am saying oh kishan vasudev XI-121
You are forgiver, show your mercy on me; oh generous, show your mercy XI-122
on me
I consider you as my father and I am like a son; oh my father, show your XI-122
mercy like a father
My whole body is shaking because of you; my heart and my soul both are XI-122
in deep fear
Whenever you were showing your face; it was looking like Chaturbhuja XI-122
No one has such a praise and glorification; you are the one and you are the XI-124
last
He then said my love taught you these manners; you became aware of my XI-125
attainment
Be busy in myself and struggle for salvation; so that you can’t see anyone XI-125
between you and me
Arjuna said admiring his incapability and necessity; I have received your XII-126
mercy shown on me
I have become nearest of you; I become one of the best yogis XII-126
Those who fix their minds on me always; engage in my devotion days and XII-127
nights
They are busy remembering me; their heart has been tied up with me XII-127
They don’t put their heart and wisdom for anyone; their sight will not be at XII-127
any other person

If you don’t have such power from yourself; practice remembering me with XII-128
devotion while constantly
What is the meaning of worship, braveness; and becoming yogi is actually XII-128
being a property of almighty
If Arjuna try this for my sake; he will become the king of this Kingdom of facts XII-128
Whenever you see my wind in yourself, remember; Almighty Allah whatever XII-128
you do, do for Almighty Allah
Whatever I say will be always eternal; whoever listen to it, get benefit from it XII-129
If you get your such life; it will be like shining sunlight XII-129
Arjuna said showing incapability and necessity; Oh my Lord, who XIII-130

knows everything
What is the ‘Prakriti’ and what is ‘purush’; and what is Chaturg and what is XIII-130
Kshetra
I also want to know why this knowledge and for what is this; Oh my Lord, XIII-130
tell me in detail
Then the Lord replied, understand that Kshetra is your body; and Chaturg XIII-130
is who knows the secrets
No one knows about the secrets of the body; no one knows except me XIII-130
Now I am telling about the secrets of the body; it is like science of your body XIII-132
The person who knows about these secrets; he will find the realities from XIII-132
his experiments
Sky, fire, water, and soil and wind; these five factors will be with composition XIII-132
Inner sense, wisdom, heart and ten senses; these are the pillars considered XIII-132
for it
The body needs some factors; wish enmity, love and discernment XIII-132
Patience at the situation of comfort and discomfort; these the details of XIII-132
shetra I briefed here
The whole world came from him; everything will turns finally towards him XIII-136
Whole universe, time, and place everything will be there; he created XIII-136
senses, syllogism and assumption
Everything he knows and he knows everyone; he stays in mosques and bars XIII-137

It’s hard for him to love anyone; he will be self-sufficient, and busy with XIII-137
himself
He is free from general features and features of the body; his is not stranger XIII-137
for him, or substance to him
He goes and he comes with his aims; he sits, and moves and stays for him XIII-137
He is near for nearest people and far from improbable; he shows everything XIII-137
from his talk and whatever he listens
He looks like he has been divided but not; all may know get exact knowledge XIII-137
about him
His appearance will be the reflection of his inner course; he will be the XIII-139
watcher of what is happening within him
He knows everything and has the information about all; he knows about XIII-139
the secrets of the lord
He has the taste of everything; he has all phases of his body with him XIII-139
There are three modes of our material nature; which are the base of XIV-144
this universe
Satugan is first one, which is goodness which is like a mirror; you will get XIV-144
peacefulness virtues
This will take you to the highest level of knowledge; then a common man XIV-144
will become perfect
Rajugan is like passion completely; it gives rise to endless desires and XIV-144
insatiable ambitions
Tamugan is cause for laziness; it causes intoxication and sleep XIV-144
Whoever control these three modes; he will be takes control of everything XIV-144
He removes the dust from his heart and it will shine more; he will be XIV-144
more pious in his every work
If someone dies in the stage of Satva; he will get the complete salvation XIV-145
for his soul
If someone will be in the stage of Rajugan; his heart will be like pious XIV-145
people and knowledge
If someone will be in the stage of Tamugan; he will be considered in XIV-145

insensate people

Satugan will be the reason to be pious; there is nothing better than to be XIV-145
pious
What are the characteristics of those; who have gone beyond the three gunas XIV-147
Then he said, The persons who are transcendental to the three gunas; he XIV-147
will be at one behaviour at all the stages
He will be neutral at all the situations; happiness, glads, gejection and grief XIV-147
He will be changing beyond of all gunas; who accept both happy and grief XIV-147
with equanimity
He will not be affected to any particular thing; he will be busy with with me XIV-148
in all colours
From enthusiasm he will not become proud; not from self abjectness he will XIV-148
not feel disgrace
Who accept both blame and praise with equanimity; who remain the same XIV-148
in honor and dishonor
His motto will be always to be tolerant; his all actions will be always XIV-148
for Almighty
He will be beyond of all gunas; he will be the best son in whole human XIV-149
beings
He will be busy remembering me in morning and evening; he will be busy XIV-149

driving wine of me
I am picture and I am the soul for him; he will show only me on this earth XIV-149
I am the reason for his salvation; I am his feature in all his features XIV-149
I am the strong religion and will not be demolished; I am the perfection XIV-149
beyond every perfection
I will be giving him always peace and rest; when he will be alone he will XIV-149
be busy with me
This universe is a tree of wonders; which delivers a good manners from it XV-150
Its roots above and branches below; its leaves are the Vedic hymns XV-150
It lasts for long time or not; when it doesn’t has the appropriate water XV-150
One who knows the secret of this tree; he is the knower of the Vedas XV-150

This has a different types of wonders; in each branch it has branch of XV-150
Scattered
The branches of the tree extend upward and downward; it is nourished by XV-151
the all gunas
If he struggle to get up more; you will catch the core of subject and become XV-151
gnostic
All the senses will become it’s leaves; all its actions will be there same XV-151
From its sections there would be some restrictions; he will do his work XV-152
watches and listens
He will be with Almighty and be alone; he will be at the special stage XV-152
This is the stage of self annihilation; when he moves forward with the soul XV-152
of almighty
Whenever you have the clothes of proud; it is the base of enmity and will XV-152
not work
He will not be enemy of anyone nor be the friend of anyone; he will do XV-152
anything only to please Almighty
What can I say about his meeting with Almighty; he will be the reflection of XV-152
sun and moon
He will not return from his place to here; no one can listen such news XV-152
about him
I am the one who carrying on the weight of the universe; they don’t know XV-154
how am I doing
I am growing all the plants; I am becoming the fire to carry on this XV-154
The whole world is forgotten me; they are not aware of my activities XV-154
I am the aim of all Vedas; I am the light of hope and spirit XV-154
Whatever I say it will become Veda; the heaven is my home XV-154
The whole universe is combination from non existence to existence; as you XV-154
can see ringlet in the gnostic people
Whoever has these these behaviours then know his; he is the best among XVI-157
human beings

Cleaness of heart and being fearless; showing inability to lord and XVI-157
powerlessness to him
Thinking about body and soul most of the time; loving the humanity without XVI-157
self goals
Giving up to other people; showing generosity to the human beings XVI-157
Carrying out all the good manners; from the senses keeping your eyes on XVI-157
the future
Turing out your body from worldly things; helping other human beings XVI-158
at every time
Putting your soul and heart on knowledge and practice; struggling to do XVI-158
further more than these things
Being most of the time as a ascetic; burning your heart with the flames of XVI-158
love of almighty
Talking the truth and keeping it less; so that you will be at safe side XVI-158
Staying away from wrath and anger; not harming any creation at any cost XVI-158
Being a generous person to all creations; whatever you have in your sack XVI-158
give up to others
Putting your heart at patience and contentment; staying away from being XVI-158
offended and being clean
Doing your work with graciousness and magnanimity; keeping away your XVI-159
heart from desires
Being alive with great manners; keeping your heart feathery always XVI-159
Adultery is the biggest sin; putting yourself at the centre of misguidance XVI-159
Struggling more to be endurant; always being deliberant at every situation XVI-159
Cleaning yourself at inner sense and outer sense; keeping yourself away XVI-159
from jealousy and hatred
Being equal with soil as a powerless to lord; this is the place where you XVI-159
should be so
Whoever has these six behaviours; he will not get the position of annihilation XVI-159
This is the way to remember the name of the soul; the one who remembers XVII-174
will enter the heaven

Nothing will be achieved when you deny the truth; this work will always XVII-174
hurt at every stage
Arjuna Said Oh my lord of secrets; tell me about the Sanyasi and Tyagi XVIII-176
of this period
Sanyasi is being away from your desires; remembering the lord on the XVIII-176
highest level
But the tyag is relinquishing of the fruits; of all action what we call XVIII-176
Know very well that this type of work will be; Tapasi he might face some XVIII-182
of the challenges
He doesn’t want fruit of his acts; he doesn’t expect anything from his XVIII-182
acts
He will be patient, greatful and without hypocrisy; he will face XVIII-182

challengesand problems for the sake of lord
He prays to achieve his goals; if he doesn’t achieve he does more XVIII-182
Such type of person is freed from all griefs; such people will be rare, XVIII-182
consider them as austagni
Whoever tries to get fruits of his struggles; his every act will be for a XVIII-182
particular purpose
Such person will seek wealth, sons and woman; he makes problems XVIII-182
and issues from himself
The person who will be freed from his desires; his acts will be equal XVIII-185
with hope and fear
His Pas Anfas (remembering the Lord with each breathe) will be XVIII-185
accepted; the name of Lord will the remember and the one which has
been remembered for him
He controls his own heart; he captures in his own desires XVIII-186
Such king of patience we call it Satigi; he will be happy and lives this XVIII-186
way
He takes control of his five senses and heart; he moves forward and XVIII-188
defeats everyone
Now listen to me from me oh my friend; listen from the cleaness of XVIII-196

heart my dear

Put your heart for me and do not think about any other; be busy in XVIII-196
myself and not for another
Worship for me in mornings and evenings; bow down for me showing XVIII-196
your incapability
Remember me with your all capabilities; so that you can see me without XVIII-196
any veil
Reach towards me with your all struggles; I am here for you at every XVIII-196
situation and time
Leave your way, path, and your constitution of life; have my way and XVIII-196
follow my love
Don’t worry I am your supporter; I am here to make you more strong XVIII-196
Don’t be ignorant, negligent, and lazy for the sake of truth; don’t be the XVIII-197
person who follows the falsehood
The person who listens to this secret definitely; he will go to highest XVIII-197
stage of heaven
Devotees will get benefit from me; denier of me will not get any benefit XVIII-197
The person who reads is my closest; he is the person who is the XVIII-197
companion of me
Now the question and answer became equal; for the person who reads XVIII-197
these scriptures
If the person listens from his devotion; he will be freed from jealousy, XVIII-198
envy and enmity
He will be having happy life; his name will be written on this page XVIII-198
Tell whatever I have said and you listened from your heart; how you XVIII-198
put away all your closest people from you
Then arjuna said oh my lord because of your mercy; my heart became XVIII-198
your devotee
Now I am ready to struggle more as per instructions; I don’t have any XVIII-198
obstacle between you and me
Sanjaya said I heard the holy conversations; by the mercy of Vyasa I XVIII-198
heard the confidential talks
If you ask me about the winner if you ask me; about the person who XVIII-199
will have the kingdom

Wherever there is Krishna who is Jogeshwar; each world is getting light XVIII-199
from him
There is Arjuna who is the supreme archer; the victory comes from him XVIII-199
There will always the wealth and prosperity; there is always victory and XVIII-200
triumph
Bow down your head for the god; so that it will benefit and lasts forever XVIII-200
completed
Srimad Bhagwad Gita in Persian language
Let us give whole hearted salutations

Great Emperor Akbar, Abdul Faizal, Allama Faizi and
great Mohammad Shafi Kambod.
We can see that this is the 700 shloka version of Gita. No where the additional 45
shlokas appear, including XI –I “I am Narayana, Shiva …” and Mahadevi shlokas.

(continued from page 116)
Encouraged by the discovery of 20 (21) additional shlokas, and knowing about Persian Gita
Rajavaidya continued his efforts relentlessly and found in 1939 a manuscript written on Bhojapatra
which was acquired from Kashi.
It has 20 folios with the size of 11 inches x 3½ inches every page has 14 to 16 lines.
The beginning and conclusion are as follows:
Beginning:
JJ ú Ý}¢: JJ Ÿ¢èx¢‡¢ïà¢¢² Ý}¢: JJ Ÿ¢èà¢¢ÚÎ¢²ñ Ý}¢: JJ

Ÿ¢èÏ¢ír¢¢-ç±c‡¢é-}¢ãïEÚï|²¢ï Ý}¢: JJ ¥ƒ Ÿ¢è|¢x¢ÝÎìx¢è¼¢Ðí¢Úæ|¢: JJ
ú Ý}¢: JJ ¥ƒ Ðíƒ}¢¢ïùŠ²¢²: JJ {ë¼Ú¢cÅî ©±¢™ JJ {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï „±üÿ¢~¢„}¢¢x¢}¢ï JJ
Conclusion:
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{éü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ 82 JJ §ç¼ Ÿ¢è|¢x¢±Îìx¢è¼¢ „}¢¢#¢ JJ

ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ à¢éÎ 1 Ðíç¼Ðçœ¢²¢üï<H.}¢‹Î±¢„Úï Ÿ¢èÚS¼é JJ
Vikram Samvat 1665 means 1609 AD. Thus the Bhojapatris are atleast 409 years old.
The Rajavaidya says “It has 745 verses. The Gita with the 745 verses was traced for first time. It
gave me such a pleasure to describe. In the year 1941 the Gita with 745 verses was published
along with Sanskrit introduction and its English translation.”
This is a breakthrough. This was first published as “Sri Bhagavad Gita – Bhojapatri with complete
745 verses.”
The copy of this original publication is also obtained from the Remote storage library of Michigan
state university.
Then there was a great and transcendental rise in the life of Rajavaidya Sri Jivaram Shashtri.
Bhojapatri Gita became internationally famous and Gondal Rasa Shala progressed and made
great contributions for India and world in the field of Ayurvedic medicine.
Rajavaidya was honoured from all directions and the temple of Bhuvaneshwari Devi was installed
in Gondal and Sri Jivaram Shastri received sanyasa diksha and became Acharyasri Charan Tirtha
Maharaj of Bhuvaneshwari Pith in Samvat 2003 (1947 AD).
Sri Bhuvaneshari mantra diksha parampara was initiated 400 years ago and construction of
temple started in 1943. Pran pratishta of temple was performed in 1947 in concurrence with
sanyas diksha of Sri Acharya
The latest edition of “Sri Bhagavad Gita – 745 verses Bhojapatri Gita – Gondal Gita” was published
in 1990. After Parama Pujya Acharyasri Charan Tirtha became Brahmaleen in 1978, Poojya Sri
Ghanshyam Maharaj became Acharyasri of Bhuvaneshwari Pith.

The Bhojapatri Gita – Gondal Gita was published in 1939 and revised edition was made in 1990.
Now we have three versions of Gondal Gita:
1. Gondal Gita 1 with 21 (20+1) additional shlokas based on Kashmiri Gita connected with
Abhinavagupta’s Gitartha Samgraha commentary, which we have already seen (pages 96-
98)
2. Gondal Gita 2 published in 1939 based Bhojapatri Gita. Though the cover page says that it
contains 745, actually it contains 756 shlokas
3. Gondal Gita 3, the improved version of Gondal Gita 2 was published in 1990, now including
the meaning and text changes regarding shlokas. There are also few other changes related to
shlokas. There are 756 shlokas in this Gita also but with some differences in the content of
shlokas.
Acharyasri Ghanshyam Maharaj said in his introduction to readers in 1990 version of Gondal Gita
in January 1996 as below:
“As quoted in Mahabharata, the number of verses in Srimad-Bhagavad-Gita must be 745.

The MSS traditionally inherited by us are found containing more than 745 verses. We have
published them here just exactly as they were. As a result, this Gita contains 756 verses.”
So the Bhojapatri Gita edition as it is available now contains 756 verses instead of the Mahabharata
standard of 745 verses.
Let us now actually have darshan of this very important Bhojapatri Gita. Before that let us know
about the journey of this writer from Bhagavad Gita – Gita Makarandam of his Guruji Sri Vidya
Prakashanandaji to Bhojaptri Gita of Poojya Acharyasri Charan Tirtha Maharaj.

VI. Gita Makarandam — Bhoorja Patri Gita
Life is a consciousness grace and blessing from Supreme Spirit. It is the source, resource, force
and course for experiencing and becoming THAT spirit. Gita is the guide gate for this occurence.
This writer has received grace and blessings from time to time.
Being born to parents who are Sita and Rama, not only in name and letters but also in life and
spirit, being in company with brilliant joyful siblings, classmates and friends is a real boon.
Being born in India, the Bharat — Manthani the Mantrapuri, and Mantra Koota with its fantastic
inter family connections and relations, inter class, inter community, and inter religion harmony,
with its rich background and history of devotion, spirituality, mutual help, where every street and
locality becomes a family and whole town becomes a macro family with great culture of learning,
learning and learning for centuries and ages, with proximity to two rivers and many temples is a
great boon.
Being born in a lower middle class, virtually poor family with the scope of learning the economy,
efficiency, effectiveness and ethical conduct is certainly a grace.
Being born as a middle son amongst three brothers with two younger sisters, and being taught
responsibility because elder brother is important and younger one is beloved. All the work in
home is poured on the middle one! Great! All the five siblings having learning attitudes because
of high standard of discipline from the mother and a great teaching and story telling ability of the
father is a special blessing.
Studying only Diploma and not Degree of engineering after school is also blessing, creating a
drive to learn and learn to include Diploma, Degree, Post-graduation in engineering and
management, is a grace. Need to study while working and working while studying a double
benefit.
Having excellent, loving, demanding, empowering friends, colleagues, teachers, seniors, guides
and gurus at all levels of learning and working has been a great energizing and inspiring blessing.
Receiving a life partner Sujana ji who became a colleague, friend, help, guide, co-writer, companion
and soulmate is a great great reward literally from the divinity.
Challenge after challenge, crisis after crisis, opportunity after opportunity to serve people who
need support have been a major blessings, not only to do the best in a given situation but to
improve that best again and again preparing the inner self for greater experience is a sure gift.
During one of the major crisis of hopelessness and possible terminality of life, two Shivlingas
(Kaleshwar and Mukteshwar) appearing in Godavari river and being put in hands of this writer
VI. Gita Makarandam — Bhoorja Patri Gita 159

by elder cousin brother Sri Pangunoori Ramanna Garu, followed by Gita Makarandam by Rev.
Guruji Sri Vidya Prakashanandaji being placed in hands in unexpected manner by brother-in-
love, Sri Gopalkrishna has been the transforming moment. That receiving Gita being followed by
18 day Tapasya of Gitayoga by this writer who has not learned Sanskrit in regular manner was a
special boon. The 18-day Tapasya with Gita Makarandam opened the floodgates of consciousness
creating an inspiration leading to miracle like contributions, not only achievements, of assisting
many companies to turn around from difficult situations and writing more than 600 books and
articles and establishing Sri Sitarama Seva Sadan with the help of great voluntary leaders to serve
people in the fields of education, healthcare, care for elders, empowering children, youth, women
and many other services are super blessings.
Gita Yoga of 18 days itself was a tapasya - penance and it was a super boon because it resulted
in writing of “Responsible Leader in Gita", "Stable and Able", “Gateways to Self Realization",
"Sacred Ways to Spirituality", "Krishna - Management Guru", "Responsible and Inspiring Teacher
in Gita", "Work Ethics in Gita" and so on and so on.
Grace of opportunity to study 4+1 Vedas, 108 plus Upanishads along with Mahabharata, Ramayana,
and Holy Bhagavata, Holy Bible, Holy Quran, Dhamma Pada and teachings of almost all religions
and practising those learnings was a transcendental blessing.
Revelations received, unerstandings revealed, dharshans occurred and divine presences felt were
unimaginable divine grace.
Being granted with children, their spouces, grand children and learners who are enthusiastic,
contributing, enquiring, questioning and participating and some times inspiring and adding to
joy and bliss is a great great blessing.
When you search for divinity it appears, when you stop searching and start seeking it appears
readily. When this becomes habit the divinity will appear on its own without searching or seeking
just like that. One has to be just ready. Shuddhi + Sadhana = Siddhi which means purity +
endeavour = Realisation. The life became an helicopter drive to spirit of Prasthana trayam of
Gita, Upanishads and Brahma Sutras. Writing Brahma Sutras and Soundarya Lahari occurred over
twenty to thirty years which is divine boon.
Now it appears it was Q.E.D. (Quod Erat Demonstrandum — what was to be shown or what was
to be demonstrated — Quantum Electro Dynamics and Quite Easily Done!)
When the grace is showered the tough problems result into optimal prompt solutions.
Once all these have occurred due to grace from THAT one and from all around (i.e. 360o from
front-back, Right-left, up-down and outside-inside)
One debt — Runam — is yet to be paid back. Pitru-Runam (debt to parents) is some what paid
because children are independently successful, capable and contributing. Deva-Runam (debt to

Gods) is some what paid back through ‘seva’ as a ‘yagna’, an offering at Sri Sitarama Seva Sadan
and wherever one is and to the people of Manthani, Karimnagar, Telengana, Andhra Pradesh,
Maharashtra, Gujarat (specially Vadodara, Ahmedabad and Vallabh Vidyanagar), India and all
over the world including our dear Pakistan and Iran whenever opportunity came is a grace and
spiritual blessing.
Now only one Runam — debt of Guru-Runam — is yet to be fully paid. Though the work dear to
Guruji Sri Vidya Prakashananda Giri Swamiji which is spreading the message of Gita (along with
Upanishads and Yoga Vashishta) is relentlessly done, his special dictum that "As per the standard
mentioned in Mahabharata, 44 wonderful shlokas are merged into the womb of time, somewhere,
and as such this is clear there is a need for knowers of scriptures to carry out serious research
into this matter" (by Guruji Sri Vidya Prakashananda Giri Swamiji, see page 106) it became
imperative to relentlessly search, seek, endeavour and pray for the answer.
This writer first came across the Gondal Gita and Charan Tirtha Maharaj because of internet and
visited Gondal. Sri Ghanshyamdas Maharaj was not there but got 1996 edition of Gondal Gita
which is also called "745 verses Bhojapatri Gita". It is found that there are 756 verses and not 745
verses. Through internet search found out and obtained a copy of Gondal Srimad Bhagavad Gita
from Michigan State University Remote Storage the 1939 version of Bhojapatri Gita with complete
745 verses by Acharya Charan Tirtha Maharaj with help of our dear Chi. Ramkishore Gattu and
Chi. Ravikishore Gattu. It has 756 verses.
Acharyasri Ghanshyam Maharaj wrote in his introduction to 1992 Bhojapatri Gita "As quoted in
Mahabharata the number of verses in Srimad Bhagavad Gita must be 745. The MSS (manuscripts)
traditionally inherited by us are found containing more than 745 verses, we have published
them here just exactly as they were. As a result this Gita contains 756 verses. Therefore it became
imperative to see the original Bhoorja Patris.
Then visited Gondal and Acharyasri Ghanshyam Maharaj too returned from abroad. When he
was met, he was most cooperative and extended complete and excellent cooperation. Acharyasri
Ghanshyamji Maharaj also gave the copies of Chandraghanta and Siddhichatri publications and
when he was requested for the original Bhojapatris of Bhojapatri Gita it was informed that all the
manuscripts were transferred and handed over to Gujarat Ayurveda University, Jamnagar.
Visited Ayurveda University at Jamnagar and met Vice Chancellor Vaidya Sri Dr. Sanjivbhai Oza
who was most courteous. With his consent and with the permission Sri V.K. Rana, the incharge of
library and with the active support of Dr. VK Kori and Dr. Shubhangi Kamble, and library assistant
Keshubhai located actual Bhojapatris on second search. There was a great joy.
Let us have the glimpses of actual Bhojapartis and the Sampoorna Bhojapatri Gita with the help
of Gondal Gita 2 of 1939 and Gondal Gita of 1990.
VI. Gita Makarandam — Bhoorja Patri Gita 161

The Sources of Shlokas in Addition to 700 Shlokas
The Table 3 below gives the list of the sources/publications/writings for additional shlokas of
Bhagavad Gita. There is an appreciable amount of information in internet.
Table 3: Versions of Bhagavad Gita
Gita Version Year No. of

Shlokas
1 Bhagavad Gita in VIth Chapter of Bhishma Parva in all versions of Mahabharata by Atleast 700/
Sri Vyasa Maharshi (page 103) Around 400 BCE 745
2 Gita mana shlokas - 745 shloka measure (page 104) probably Around 400 BCE 745
3 Bhagavad Gita as per the Bhashya of Sri Adi Shankaracharya (page 103/294) 788-820 AD 700
4 Bhagavad Gita s per the commentary of Abhinavagupta – Kashmiri Gita (page 479) 950-1016 AD 716
5 Bhagavad Gita as per the leaf script of Samvat 1236 (1180 AD) recorded in leaf script 1180 AD1594 AD 721/
of Samvat 1594 (1538 AD) (page 158/481) 720
6 Bhojapatri Gita Samvat 1665 (page 295) 1609 AD 755
7 Persian Gita by Faizi during Akbar’s time: Akbar – 1556 to 1605 AD; Abul Fazl – 1547-1595 AD =700
1551 to 1602 AD; Faizi – 1547 to 1595 AD (page 116)
8 Bhagavad Gita of Neelakantha’s commentary (page 103/294) 1650 AD 700
9 Gondal Gita I based on leaf script dated Samvat 1180/1594 AD (see item 5 1937 AD 721
in this list) (page 158/481)
10 Gondal Gita II based on Bhojapatris of Samvat 1665/1609 AD (page 340) 1939 AD 756
11 Anandavardhini Gita Commentary (page 480) 1941 AD 707
11 Gondal Gita III revised version of Gondal Gita II based on Bhojapatris of 1996 756
Samvat 1665/1609 AD (page 341)
We have already seen about the 21 additional shlokas related to Gondal Gita 1 of 1937 (page 109).
Now we will see more additional shlokas in actual Bhojapatris.
Kashmiri Commentators of Bhagavad Gita

Many Indian and foreign scholars have written voluminously on Bhagavad Gita. Being a repository of
learning and philosophical thoughts in ancient times, Kashmir has also contributed in this field.
In ancient times, several elucidatory commentaries on the Gita were available in Kashmir but at present
the Valley treasures 11 commentaries written by scholars of the soil. These are: Rajanak Ramkanth’s
“Sarvotobhadra” (850 AD), Bhatta Bhaskara’s “Bhagavad Gita Tika” (900 AD), Abhinavagupta’s
“Bhagavadgitartha Samgraha” (950-1016 AD), Anandvardhan’s “Anandvardhini” or Anandi Tika” (11th
century), Keshvabhatt Kashmirin’s “Tattvaprakashika” (16th century), Rajanak Lakshmi Ram alias Lassa
Kak’s “Laski Tika” (17th century), Sahib Koul’s “Gita Sar” (17th century), Sahib Ram’s “Gita Vyakhya
Sahibi” (19th century), Pandit Daya Ram’s “Bhagavad Gita Tika” (19th century), Jagadishwar Vedpathi’s
“Ranvirsamithbhodini” (19th century), Rajanak Lakshman Joo’s commentary with extra verses of Bhagavad
Gita (20th century). Rajanak Ramkanth’s Sarvotobhadra (circa 850 AD) is the oldest commentary on
Bhagavad Gita. It lays equal emphasis on Jnana (knowledge), Karma (action) and Bhakti (devotion).

VII. Bhojapatri Gita
VII. Bhojapatri Gita 163

Plate 1/40
164 Sri Samagra Bhagavad Gita BP • I-1 to 18

Plate 2/40
BP • 1-19 to 37 VII. Bhojapatri Gita 165

Plate 3/40
166 Sri Samagra Bhagavad Gita BP • I-38 to II-9

Plate 4/40
BP • II-10 to 29 VII. Bhojapatri Gita 167

Plate 5/40
168 Sri Samagra Bhagavad Gita BP • II-30 to 50

Plate 6/40
BP • II-51 to 70 VII. Bhojapatri Gita 169

Plate 7/40
170 Sri Samagra Bhagavad Gita BP • II-71 to III-9

Plate 8/40
BP • III-10 to 30 VII. Bhojapatri Gita 171

Plate 9/40
172 Sri Samagra Bhagavad Gita BP • III-31 to 47

Plate 10/40
BP • III-48 to IV-15 VII. Bhojapatri Gita 173

Plate 11/40
174 Sri Samagra Bhagavad Gita BP • IV-16 to 32

Plate 12/40
BP • IV-33 to V-6 VII. Bhojapatri Gita 175

Plate 13/40
176 Sri Samagra Bhagavad Gita BP • V-7 to 25

Plate 14/40
BP • V-26 to VI-15 VII. Bhojapatri Gita 177

Plate 15/40
178 Sri Samagra Bhagavad Gita BP • VI-16 to 33

Plate 16/40
BP • VI-34 to 50 VII. Bhojapatri Gita 179

Plate 17/40
180 Sri Samagra Bhagavad Gita BP • VI-51 to VII-16

Plate 18/40
BP • VII-17 to VIII-4 VII. Bhojapatri Gita 181

Plate 19/40
182 Sri Samagra Bhagavad Gita BP • VIII-5 to 24

Plate 20/40
BP • VIII-25 to IX-4 VII. Bhojapatri Gita 183

Plate 21/40
184 Sri Samagra Bhagavad Gita BP • IX-5 to 22

Plate 22/40
BP • IX-23 to X-2 VII. Bhojapatri Gita 185

Plate 23/40
186 Sri Samagra Bhagavad Gita BP • X-3 to 21

Plate 24/40
BP • X-22 to 42 VII. Bhojapatri Gita 187

Plate 25/40
188 Sri Samagra Bhagavad Gita BP • XI-1 to 17

Plate 26/40
BP • XI-18 to 33 VII. Bhojapatri Gita 189

Plate 27/40
190 Sri Samagra Bhagavad Gita BP • XI-34 to 47

Plate 28/40
BP • XI-48 to XII-1 VII. Bhojapatri Gita 191

Plate 29/40
192 Sri Samagra Bhagavad Gita BP • XII-2 to 19

Plate 30/40
BP • XII-20 to XIII-18 VII. Bhojapatri Gita 193

Plate 31/40
194 Sri Samagra Bhagavad Gita BP • XIII-19 to XIV-4

Plate 32/40
BP • XIV-5 to 27 VII. Bhojapatri Gita 195

Plate 33/40
196 Sri Samagra Bhagavad Gita BP • XV-1 to 17

Plate 34/40
BP • XV-18 to XVI-13 VII. Bhojapatri Gita 197

Plate 35/40
198 Sri Samagra Bhagavad Gita BP • XVI-14 to XVII-7

Plate 36/40
BP • XVII-8 to 28 VII. Bhojapatri Gita 199

Plate 37/40
200 Sri Samagra Bhagavad Gita BP • XVIII-1 to 24

Plate 38/40
BP • XVIII-25 to 48 VII. Bhojapatri Gita 201

Plate 39/40
202 Sri Samagra Bhagavad Gita BP • XVIII-49 to 68

Plate 40/40
BP • XVIII-69 to 82
80
80
On deep examination it can be seen that there are some comments regarding the last S.No. of shlokas in chapter XVIII.
On the left of centre one can see JJ80JJ There might be some comments.
VII. Bhojapatri Gita

The words ‘likhitam’ - çHç¶¼æ can be seen in lower half of the right hand side.
Special ink of Bhojapatris survived for centuries and recent writing with normal ink did not!
203
VIII. Additional Shlokas
In searching, seeking, finding and seeing the additional shlokas, the sequence is as follows:
1. Adi Shankaracharya Standard (800 AD) (BG)

Mahabharata is said to be written in around 400 BC. Based on Mahabharata version chosen by
him, Sri Adi Shankaracharya, in around 800 AD, standardised the number of shlokas of Bhagavad
Gita as 700. These 700 were distributed in 18 chapters as shown in Table 2 (page 103).
Out of these 700 shlokas 1 belongs to Dhritarashtra, 41 to Sanjaya, 84 to Arjuna and 574 to Sri
Krishna.
2. Mahabharata Mana Shlokas (around 400 BC) (MBMS)

As per Mahabharata Mana shlokas appearing in almost half of Mahabharata versions, whose
origin is also supposed to be around 400 BC, the total number of shlokas are 745. Out of these
745 shlokas, the Mahabharata Mana Shlokas said that 1 belongs to Dhritarashtra, 67 belongs to
Sanjaya, 57 belongs to Arjuna and 620 belongs to Sri Krishna.
This means that in BG there is no problem about 1 shlokas of Dhritarashtra but there is a shortage
of 26 shlokas of Sanjaya, there is an excess of 27 shlokas for Arjuna and there is a shortage of 46
shlokas for Sri Krishna.
Now, adding shlokas of Sanjaya and Arjuna there is a total of 125 shlokas in 700 standard Gita
and 124 shlokas in Mahabharata standard. This means that for Sanjaya and Arjuna put together
there is an excess of 1 shloka belonging to Arjuna (excess shlokas are only for Arjuna. For Krishna
and Sanjaya there are no excess shlokas and there is a shortage for both of them). Thus it means
that 26 shlokas of Arjuna are to be assigned back to Sanjaya and there has to be an additional
reduction of 1 shloka for Arjuna, meaning a total reduction of 27 shlokas for Arjuna.
Further, there has to be addition of 46 shlokas of Sri Krishna.
3. Abhinavagupta’s Githartha Samgraha (1000 AD) (AG)

In the march of time from 400 BC of Mahabharata and from 800 AD of Sri Shankaracharya we
come to 1000 AD of Sri Abhinavagupta of Kashmir. As per his commentary of Gita, called "Githarta
Samgraha" based on Kashmiri Gita, the total number of shlokas in 18 chapters are 716
(47+74+48+42+29+49+30+28+35+42+60+20+35+ 27+20+24+28+78).
The additional 16 shlokas are as given below:
1. y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ ç±¯¢Î}¢¢ïã¢ç|¢- Being human, your inner self, you lost
|¢±¢çm„æ¿¢: J In depression, delusion your identify is lost
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê-Ýç|¢ÐíÐó¢¢‹}¢é¶- With compassion, seeing relatives of you
}¢‹¼ÜUS² JJ Standing on the face of Death, very true!
II-11 Krishna

2. ²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J Whose work all are surely free
y²¢x¢ï ²S² ãé¼æ „±Z „ y²¢x¢è „ ™ Ï¢éçh}¢¢Ýì JJ Who is, from desire and anger, free
II-51 Krishna Whose everything is offered in
relinquishing way
3 |¢±y²ï¯ ÜUƒæ ÜUëc‡¢ ÜUƒæ ™ñ± ç±±{ü¼ï J Krishna! That force occurs how?
çÜU}¢¢y}¢¢ ÜU: çÜU}¢¢™¢ÚS¼‹}¢}¢¢™ÿ± ÐëÓÀ¼: JJ Tell me, it increases and grows how?
III-37 Arjuna What is it and it’s soul is what?
How it acts and behaves tell me that.
4 »¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J It is subtle and is great enemy of all

„é¶¼‹~¢ §±¢„èÝ¢ï }¢¢ïã²Ýì Ð¢ƒü ç¼Dç¼ JJ It resides inside people all
III-38 Krishna Along with sense organs all,
It stays happily in them
5 ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J It is desireful and angerful, true!

¥ãV¢Ú¢ïùç|¢}¢¢Ý¢y}¢¢ ÎéS¼Ú: Ð¢ÐÜU}¢üç|¢: JJ It is very strong and terrible too
III-39 Krishna It is Ego, the soul of Pride
6 ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J It removes happiness, joy in brief

|¢²æ ™¢S² ÜUÚ¢ïy²ï¯ }¢¢ïã²æS¼é }¢éãé}¢éüãé: JJ It creates great sorrow and grief
III-40 Krishna It causes great fear for people
7 „ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J It is polluted, impure lowly one

Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ It searches for faults of women and men
III-41 Krishna It has aggressive nature, soul of delusion
Know it as enemy, very great one.
8 S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J Though remember often their actions, they
„QU¢ ¥çÐ Ý „Á…ç‹¼ ÐVï Úç±ÜUÚ¢ §± JJ Though are in touch with their actions, they
V-18 Krishna Though appear to be interested in their
actions, they
Are not tainted like sun rays in the mud, sure
they.
9 çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Slipping from right present path
VI-41/2 Arjuna Ignorant about ultimate path.
¥ÝïÜUç™œ¢¢ïùç±Ÿ¢¢‹¼¢ï }¢¢ïãS²ñ± ±à¢æ x¢¼: J In many restless mind states, he
VI-42/1 Arjuna Verily caught in delusion, he
VIII. Aditional Shlokas 205

10 »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J In the same way in beings all
|¢ê¼ÐíÜUëç¼}¢¢Sƒ¢² „ã ™ñ± ç±Ýñ± ™ JJ Moves me, being not noticed at all
IX-7 Krishna Assuming elemental nature, true,
With them and without too
11 Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ ç±à¢ç‹¼ ¼ï All those capable men of various forms

±v~¢}¢ç™‹y²MÐ}¢ì J Yudhishtira’s Duryodhana’s warriors
²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: à¢›ñ: Cut down by various weapons and arms
ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ Enter your mouths of infinite forms
XI-28 Arjuna
12 ¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: „±ïEü Ú: „±ü}¢ã¢ç±|¢ê¼ï JJ Without beginning immeasurable splendour

XI-42/2 Arjuna is you
Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± H¢ïÜU~¢²ï Oh! Lord! There is no one anywhere other
Îëà²¼ïùç™‹y²ÜU}¢¢ü J than you!
XI-44/1 Arjuna Spreading to three worlds with unthinkable
form is you!
All this is permeated by you too
13 çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ Ðê±¢üç‡¢ Divine great wonderous works of you

Ðê±¢ü «¯²: S}¢Úç‹¼ J Earlier to ancient sages remember too
Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï {¢¼¢ No other creator of universe is, other than you
ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ Author, creator, Lord, All this is verily you!
XI-49 Arjuna
14 ¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ ôÜU ±¢à¢v²æ What is miraculous or unbearable for you
ÐÚ¼: ÜUè¼üç²c²ï J Nothing is impossible, forever I shall extol you!
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ ç±|¢¢ï ¼¼: You yourself is creator of all, yourself is all!
„±üç}¢Îæ y±}¢ï± JJ Lord! Only you are this everything and also All.
XI-50 Arjuna
15 ¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï ÜU}¢¢üïÐ}¢¢Ýæ Most wonderful is not difficult for you!
Ý çã ç±l¼ï ¼ï J There is nothing comparable to works of you,
Ý ¼ï x¢é‡¢¢Ý¢æ ÐçÚ}¢¢‡¢}¢çS¼ Ý ¼ï…„¢ï There is no measure of qualities of you,
Ý¢çÐ Ï¢HS² Ýhïü: JJ There are no limits for greatness strength of you!
XI-51 Arjuna
16 ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Nature is what? Person is who?

XIII-1 Arjuna I will tell now,, all that you

Thus these are 16 additional shlokas in excess of Sri Shankaracharya standard of 700 shlokas.
Kashmiri Gita must have sourced these shlokas from an ancient version of Mahabharata where
additional shlokas were there.
However AG XIII-1 is a known shloka and is not considered additional. Therefore, in real
consideration there are 15 additional shlokas in Abhinava Gita.
In addition to these 15 shlokas there are few other shlokas which are not additional or which are
from sources other than Mahabharata. Let us see them.
1. ²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éüÝ JJ Gaining whom rebirth occurs not

AG-VIII-22
But this is not considered here as additional because it got included in the second line of AG-VIII-
22 and previous second half is shifted to first line of AG-VIII-23 making it a three line shloka in
Abhinava Gita (AG).
2. y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï¼ï J Others are vanquished by your great light

AG-XI-29
This got merged with 29/2 in Abhinava Gita (AG). In the merger there is no additional shloka.
3. ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Nature is what? Person is who?

I wish to know, that from you,
AG-XIII-1
Total new verses in Abhinavagupta's Gita (AG) commentary are 16 + 3 = 19 but additional
shlokas are 16.
Abhinavagupta Gita and Gondal Gita 1 based on Kashmir Pathanusarini are virtually same except
two shlokas of Gondal Gita are missing. One of them is GG! VII-24 “Yakshaam Vidyaaharan …”
and GG1 XVIII-48 “Swabhavaniyatam Karma …”
Abhinavagupta’s shlokas are a new trend and source of new additional shlokas in the direction
of Mahabharata Mana Shlokas. Please see Table 11 on page 479 for the details of shlokas in AG.
Abhinavagupta in historical time is just next to Sri Adi Shankara separated by only 200 years. This
strongly suggests that Kashmiri Gita on which Abhinavagupta gave his commentary must be
based on another version of Mahabharata than that of which was adopted by Sri Adi Shankara.
This also supports versions of Mahabharata in which Mahabharata-Mana-Gita shlokas are

mentioned.

Abhinavagupta introduced fresh air into discussion on Gita versions. He was an ardent exponent
of Shivadvaita and he is also well known for his Githartha Sara shlokas at the end of each of 18
chapters in addition to Mangala shlokas - introductory auspicious shlokas at the very beginning
of his commentary and Sampti shlokas - concluding verses. Abhinavagupta deserves our salutations
for his independent commentary and for highlighting 15 + 3 additional shlokas.
Next in line for additional shlokas is Gondal Gita -1 published in 1937.
4. Gondal Gita 1 - 1937 AD (GG1)

Gondal Gita is authored by Pujya Acharyasri Charan Tirtha Maharaj. In his quest for additional
shlokas he came across a manuscript of Kashmiri Gita and also other manuscripts of Gitas. In this
Gondal Gita - 1 all shlokas of Abhinavagupta/Kashmiri Gita and also some additional shlokas are
present, as given below:

VIII-33/2 Krishna For yogis Arjuna, also death is lost
²S²¢‹¼:Sƒ¢çÝ |¢ê¼¢çÝ Where is established is this all
VIII-34
2. y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J Others are vanquished by your great light

XI-29 Krishna

XIII-1 Arjuna I wish to know, that from you,

»¼œ¢ï ÜUƒç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ |¢¢Ú¼ JJ Field is what? Field-knower who?
XIII-2 Krishna I will tell now,, all that you
5. S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ When own natural works are done,
XVIII-48 Krishna Effects of defects gets no one.
Total additional shlokas are 5 shlokas. Thus Gondal Gita has 20 additional shlokas, but there is a
reduction of 1 shloka in the first chapter as total is reduced to 46 instead of 47 because of
rearrangement of 2 shlokas I-26 and I-36 into 3 line verses.
Thus effectively there are 19 additional shlokas Gondal Gita-1 is the first break through in modern
times bringing out the additional shlokas of Kashmiri Gita of 1538 AD (Samvat 1594) based on
the manuscript of 1180 AD (Samvat 1538).

Actual Bhojapatris (BP)
Seeing actual Bhojapatris in the talapatri manuscript storage of Ayurved University of Jamnagar
with the cooperation of Dr. Vaidya Sri Sanjivbhai Oza and with the help of Sri V.K Rana, Dr.
Shubhangi Shaha and Dr. V.K. Kori and with expertise searching assistance of Sri Keshubhai was
a great excitement. This is the first time that the author directly came into contact with an historical
document written in 1609 AD. Actual handwriting of an ancient writer on Saturday (Mandavasara),
the Magha Shuddah Pratipada (1st) of Vikram Samvat 1665 (1609 AD) was wonderful to see.
This Bhojapatri Gita is presented as it is in following pages. Though it is little difficult to see and
recognise it becomes easy with practice. This author read most of the shlokas and recognised
them.
Let us have look at this famous Bhojapatras, to which Guruji Vidya Prakashanandaji referred
(please see page 99).
5. Gondal Gita 2 (GG2)

Gondal Gita 2 is the 1939 version of Gondal Bhajapatri Gita, authored by Acharyasri Charan
Tirtha Maharaj and published by Shri Bhuvaneshwari Pith Gondal. This contains 57 additional
shlokas with reduction of 1 shloka in Chapter I (47-46). The number of additional shlokas are
57—1 = 56.
Sri Ghanshyam Maharaj wrote latter in 1990 introduction to Gondal Gita "As quoted in
Mahabharata, the number of verses in Srimad Bhagavad Gita must be 745. The MSS traditionally
inherited by us are found containing more than 745 shlokas. We have published them here just
exactly as they were. As a result this Gita contains 756 verses".)
In addition to the Mahabharata - Mana 745 shlokas there are at least 11 additional shlokas
which are excess and unrequited. We will look into them after actually examining actual Bhojapatris
and Gondal Gita 2.
There were no ready copies of Gondal Gita 2 at Sri Bhuvaneshwari Pith. Acharyasri Ghanshyam
Maharaj took pains to retrieve from special library and arranged for a copy.
This copy was also located at Remote Storage of Michigan State University Library. This book
received international recognition, thanks to the efforts of Sri Charan Thirtha Maharaj.
This edition has only bare text without meaning and commentary which are available separately
as "Siddichatri gloss" (1937) and Chandraghanta Commentary (1972).
The details of the difference between actual Bhojapatri and Gondal Gita 2 will be seen later.
6. Gondal Gita 3 (GG3)

This is the most valuable publication made on Republic Day, 26-1-1996, with great efforts from
Acharyasri Ghanshyamji Maharaj and the translation was made as per the interpretation of
Acharyasri Charan Tirtha Maharaj. Few corrections are made and the total number of shlokas in

Gondal Gita 3 are 756. Still there are 11 additional excess shlokas in addition to required 745
shlokas. This is an excellent work because for each shloka tatparya is given and also the additional
shlokas are clearly marked and indication. Variations in readings (patha) from original 700 Gita
versions are also indicated. We can now go through the contents of both actual Bhojapatris and
Gondal Gita 3.
You can also see the differences between actual Bhojapatri and Gondal Gita 3 in later pages.
7. Sampoorna Bhojapatri Gita (SBP)

This is the actual presentation of Bhojapatri Gita, with the help of GG 2 and GG3 including new
shlokas and variation changes, given in block letters. The English translations of SBP are included.
These are free translations of spirit, meaning and message and are not word to word translation.
Welcome to Sampoorna Bhojapatri Gita (SBP) with 755 shlokas.
Bhojapatra — Betula Utilis

Bhojapatra Trees and Manuscript Book
Betula Utilis (Himalayan Birch, Bhojpatra, Sanskrit: |¢ê…ü) is
a birch tree native to the Himalayas, Kashmir growing at
elevations up to 4,500 m (14,800 ft). The specific
epithet, utilis, refers to the many uses of the different parts
of the tree. The white, paper-like bark of the tree was used
in ancient times for writing Sanskrit scriptures and texts. It
is still used as paper for the writing of sacred mantras, with
the bark placed in an amulet and worn for
protection. Selected varieties are used for landscaping
throughout the world, even while some areas of its native
habitat are being lost due to overuse of the tree for firewood.

IX. Sampoorna Bhojapatri Gita
ú ú
JJ Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ JJ Song Supreme
BP1* JJ ú Ý}¢: JJ Ÿ¢è x¢‡¢ïà¢¢² Ý}¢: JJ Ÿ¢è à¢¢ÚÎ¢²ñ Om Namah! Sri Ganeshaya Namah! BP1
Ý}¢: JJ Sri Sharadayai Namah!

Sri Brahma-Vishnu-Maheshwarebhyo
JJ Ÿ¢è Ï¢ír¢¢ç±c‡¢é}¢ãïEÚï|²¢ï Ý}¢: JJ Namah!
Now is the Beginning of Song Supreme
JJ¥ƒ Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Ðí¢Úæ|¢: JJ ú Ý}¢: JJ JJ Om Namah JJ
Song Supreme
JJ Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ JJ
JJ ú Namah JJ Now is the
JJ ú Ý}¢: JJ ¥ƒ Ðíƒ}¢¢ïùŠ²¢²: JJ First Chapter JJ
{ë¼Ú¢cÅî ©±¢™ J Dhritarashtra said

1 In the field of Dharma and field of Kuru
1 {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï „±üÿ¢~¢„}¢¢x¢}¢ï J In the assembly of all warriors, true!
„T² ©±¢™ J Sanjaya said

2 Having seen Pandava’s array,
2 Îëß¢ ¼é Ð¢‡Ç±¢ÝèÜUæ Ã²êÉæ Îé²¢üï{ÝS¼Î¢ J Duryodhana rushed straight away
¥¢™¢²ü}¢éÐ„æx¢}² Ú¢…¢ ±™Ý}¢Ï¢í±è¼ì JJ To Drona, the teacher, the great,
Said King in very much haste.
3 See this now, teacher mine

3 Ðà² ¼¢æ Ð¢‡ÇéÐé~¢¢‡¢¢}¢¢™¢²ü }¢ã¼èæ ™}¢ê}¢ì J Pandava’s great army, fine.
4 ¥~¢ à¢êÚ¢ }¢ãïc±¢„¢ |¢è}¢¢…éüÝ„}¢¢ ²éç{ J 4 Then their great warrior line
5 {ëCÜUï¼épïçÜU¼¢Ý: ÜU¢çà¢Ú¢…p ±è²ü±¢Ýì J 5 Dhristaketu, chekitana

6 ²é{¢}¢‹²ép ç±RU¢‹¼ ©œ¢}¢¢ñ…¢p ±è²ü±¢Ýì J 6 Courageous one Yudhamanyu

These lines indicate the starting and concluding lines/places in actual Bhojapatris.
* BP1 means Bhojapatri - Page 1 (there are 40 pages in 20 plates - patris)
SBP • I-1 to 6 IX. Sampoorna Bhojapatri Gita 211

7 ¥S}¢¢ÜUæ ¼é ç±çà¢C¢ ²ï ¼¢çó¢Ï¢¢ï{ çm…¢ïœ¢}¢ J 7 Who are the best on this side
Know, wise one! Our own pride
Ý¢²ÜU¢‹}¢}¢ „ñ‹²S² „æ¿¢¢ƒZ ¼¢‹Ï¢í±èç}¢ ¼ï JJ Leading ones, in army mine
8 |¢±¢Ýì |¢èc}¢p ÜU‡¢üp ÜUëÐ: à¢Ë²¢ï …²Îíƒ: J 8 You and Bhishma, Karna too
Kripa, Shalya, Jayadradha too
¥Eyƒ¢}¢¢ ç±ÜU‡¢üp „¢ñ}¢Îçœ¢p ±è²ü±¢Ýì JJ Ashwatthama and Vikarna same
Saumadatti the mighty, in battle game.
9 ¥‹²ï ™ Ï¢ã±: à¢êÚ¢ }¢Îƒïü y²QU…èç±¼¢: J 9 Many other warriors, see!

Ý¢Ý¢à¢›ÐíãÚ‡¢¢: Ý¢Ý¢²éhç±à¢¢ÚÎ¢: JJ Experts, skilful in many a war
Their many weapons can go far.
10 ¥Ð²¢ü#æ ¼ÎS}¢¢ÜUæ Ï¢Hæ |¢èc}¢¢ç|¢Úçÿ¢¼}¢ì J 10 Our army which is unbounded

11 ¥²Ýï¯é ¼é „±ïü¯é ²ƒ¢|¢¢x¢}¢±çSƒ¼¢: J 11 Holding on to your own ground

12 ¼S² „TÝ²‹ã¯Z ÜUéL±ëÙ: çÐ¼¢}¢ã: J 12 Bhishma, Grandsire, seeing this

ô„ãÝ¢Îæ ç±Ýl¢ïÓ™ñ: à¢¶æ ÎŠ}¢¢ñ Ðí¼¢Ð±¢Ýì JJ Gave lion’s roar, shook the ground
13 ¼¼: à¢æ¶¢p |¢ï²üp Ð‡¢±¢ÝÜUx¢¢ï}¢é¶¢: 13 Having heard Chief’s conch

14 ¼¼: Eï¼ñãü²ñ²éüQUï }¢ãç¼ S²‹ÎÝï çSƒ¼¢ñ J 14 Then seated in chariot bright

}¢¢{±: Ð¢‡Ç±pñ± çÎÃ²¢ñ à¢W¢ñ ÐíÎŠ}¢¼é: JJ Madhava, Pandava twosome fine
15 Ð¢@…‹²æ N¯èÜUïà¢¢ï Îï±Îœ¢æ {ÝT²: J 15 Panchajanyam Krishna blew

16 ¥Ý‹¼ç±…²æ Ú¢…¢ ÜUé‹¼èÐé~¢¢ï ²éç{çDÚ: J 16 Anantavijayam, blew elder one

17 ÜU¢à²p ÐÚ}¢ïc±¢„: çà¢¶‡Çè ™ }¢ã¢Úƒ: J 17 Kashi King the top archer

18 Ð¢T¢Hp }¢ãïc±¢„¢ï Îí¢ñÐÎï²¢p ÐT ™ J 18 Drupada, five Draupadi’s sons

Oh King! Then all these ones
212 Sri Samagra Bhagavad Gita SBP • I-7 to 18

19 „ Í¢¢ï¯¢ï {¢¼üÚ¢Cî¢‡¢¢æ NÎ²¢çÝ Ã²Î¢Ú²¼ì J 19 Kauravas’ ears; the sound hit, tore
And their hearts: It, straight, bore
BP1 Ý|¢p Ðëçƒ±èæ ™ñ± ¼é}¢éH¢ï Ã²ÝéÝ¢Î²Ýì JJ Echoed with sound, sky and earth BP1
BP2 The terrible sound showed its worth. BP2
20 ¥ƒ Ã²±çSƒ¼¢Ýì Îëß¢ {¢¼üÚ¢Cî¢Ýì ÜUçÐŠ±…: J 20 Now, with Kauravas battle ready

Ðí±ëœ¢ï à¢›„}Ð¢¼ï {ÝéLl}² Ð¢‡Ç±: J Arjuna flying his Hanuman sign
N¯èÜUïà¢æ ¼Î¢ ±¢v²ç}¢Î}¢¢ã }¢ãèÐ¼ï JJ Told to his guide Krishna, the Lord
21 ©|¢²¢ï: „ïÝ²¢ï}¢üŠ²ï Úƒæ Sƒ¢Ð² }¢ïùÓ²é¼ J 21 Stop this chariot, oh! Great one
Between two armies, where stand none.
22 From that place, we can then see
22 ²¢±Îï¼¢çó¢Úèÿ¢ïùãæ ²¢ïÎì{éÜU¢}¢¢Ý±çSƒ¼¢Ýì JJ Warriors, those who fight with me
ÜUñ}¢ü²¢ „ã ²¢ïhÃ²}¢çS}¢Ýì Ú‡¢„}¢él}¢ï JJ Who are anxious and eager for war
23 ²¢ïyS²}¢¢Ý¢Ý±ïÿ¢ïùãæ ² »¼ïù~¢ „}¢¢x¢¼¢: J 23 Let me see now

Let me know now
{ë¼Ú¢CîS² ÎéÏ¢éühï²éühï çÐí²ç™ÜUè¯ü±: JJ Who are with foe
Dhritarashtra, the low.
24 »±}¢éQU¢ï N¯èÜUïà¢¢ï x¢éÇ¢ÜUï à¢ïÝ |¢¢Ú¼ J 24 Said this to Lord, winner of dark
©|¢²¢ï: „ïÝ²¢ïï}¢üŠ²ï Sƒ¢Ðç²y±¢ Úƒ¢ïœ¢}¢}¢ì JJ Between two army lines, chariot the best
25 |¢èc}¢Îí¢ï‡¢Ðí}¢é¶¼: „±ïü¯¢æ ™ }¢ãèçÿ¢¼¢}¢ì J 25 Facing the fighters

Kurus, all, thee.
26 ¼~¢¢Ðà²çySƒ¼¢‹Ð¢ƒü: çÐ¼÷Ýƒ çÐ¼¢}¢ã¢Ýì J 26 Arjuna, saw, close ones all

¥¢™¢²¢ü‹}¢¢¼éH¢‹|¢í¢¼÷‹Ðé~¢¢‹Ð¢ñ~¢¢‹„¶èæS¼ƒ¢ J Teachers, uncles, grandsons, sons
Eà¢éÚ¢‹„éNÎpñ± „ïÝ²¢ïL|¢²¢ïÚçÐ JJ Fathers-in-law and thick friends,
27 ¼¢‹„}¢èÿ² „ ÜU¢ñ‹¼ï²: „±¢ü‹Ï¢‹{êÝ±çSƒ¼¢Ýì J 27 Having seen them all, each close one,
ÜUëÐ²¢ ÐÚ²¢ç±C¢ï „èÎ}¢¢Ý¢ïùÏ¢í±èçÎÎ}¢ì JJ Full of kindness and closeness
Said depressed one with sadness
28 ÎëcÅì±}ï ¢¢‹S±…Ý¢Ýì ÜUëc‡¢ ²é²yé „ê‹„}¢±çSƒ¼¢Ýì J 28 Krishna! Our own ones, when I see
Ready to fight with each other, see!
„èÎç‹¼ „±ü x¢¢~¢¢ç‡¢ }¢é¶æ ™ ÐçÚà¢éc²ç¼ JJ All my limbs are, now lifeless
29 ±ïÐƒép à¢ÚèÚï }¢ï Ú¢ï}¢ã¯üp …¢²¼ï J 29 Body is burning with all its parts
x¢¢‡Çè±æ dæ„¼ï ãS¼¢œ±v±ñ± ÐçÚÎs¼ï JJ Hands are shaking losing the hold

30 Ý ™ à¢ÜAU¢ï}²±Sƒ¢¼éæ |¢í}¢¼è± ™ }¢ï }¢Ý: J 30 Legs are no more strong and sound
çÝç}¢œ¢¢çÝ ™ Ðà²¢ç}¢ ç±ÐÚè¼¢çÝ ÜUï à¢± JJ I can now see ill omens
31 Ý ™ Ÿ¢ï²¢ïùÝéÐà²¢ç}¢ ãy±¢ùùã±ï S±Ï¢¢‹{±¢Ýì J 31 In this war, say, what is good?

Killing relatives is not good.
Ý ÜU¢âï ç±…²æ ÜUëc‡¢ Ý ™ Ú¢Á²æ „é¶¢çÝ ™ JJ Krishna! Winning, I don’t wish
32 ôÜU Ý¢ï Ú¢Á²ïÝ x¢¢ïç±‹Î ôÜU |¢¢ïx¢ñ…èüç±¼ïÝ ±¢ J 32 Govind! Kingdom is what use?
Pleasure and life; of what use?
²ï¯¢}¢ƒïü ÜU¢Ñì çÿ¢¼æ Ý¢ï Ú¢Á²æ |¢¢ïx¢¢: „é¶¢çÝ ™ JJ Kingdom, wishes, enjoyment
33 ¼ »±ï}¢ï çSƒ¼¢ ²¢ïhæé Ðí¢‡¢¢æSy²vy±¢ „éÎSé y²…¢Ýì J 33 All are standing ready to fight
¥¢™¢²¢ü: çÐ¼Ú: Ðé~¢¢S¼ƒñ± ™ çÐ¼¢}¢ã¢: JJ Grandpas, Fathers
Sons, Teachers
34 }¢¢¼éH¢: Eïà¢éÚ¢: Ð¢ñ~¢¢: à²¢H¢: „}Ï¢ç‹{ÝS¼ƒ¢ J 34 Uncles, Grandsons

Cousins, close ones
»¼¢ó¢ ã‹¼éç}¢ÓÀ¢ç}¢ Í¢A¼¢ïùçÐ }¢{é„êÎÝ JJ Even if, me, they come to kill
35 ¥çÐ ~¢ñH¢ïv²Ú¢Á²S² ãï¼¢ï: çÜU}¢é }¢ãèÜUë¼ï J 35 Though I get; the entire world
çÝãy² {¢¼üÚ¢Cî¢ó¢: ÜU¢ Ðíèç¼: S²¢Á…Ý¢ÎüÝJJ Why should we kill, please let me know
36 Ð¢Ð}¢ï±¢Ÿ¢²ïÎS}¢¢Ýì ãy±ñ¼¢Ý¢¼¼¢ç²Ý: J 36 Wicked they are though, we get the sin

Madhava! See! They are our kin.
¼S}¢¢ó¢¢ã¢ü ±²æ ã‹¼éæ {¢¼üÚ¢Cî¢Ý S±Ï¢¢‹{±¢Ýì J To kill own kin
S±…Ý¢Ýì çã ÜUƒæ ãy±¢ „éç¶Ý: S²¢}¢ }¢¢{± JJ Not pleasure, sin
Let us not kill
This is my will.
37 ²lŒ²ï¼ï Ý Ðà²ç‹¼ H¢ï|¢¢ïÐã¼™ï¼„: J 37 Think won’t they

Greedy, this way
Friendship nil
38 Why not we know now?

38 ÜUƒæ Ý ¿¢ï²}¢S}¢¢ç|¢: Ð¢Ð¢ÎS}¢¢çó¢±<¼¼é}¢ì J Let us move away now
BP2 ÜUéHÿ¢²ÜUë¼æ Î¢ï¯æ „æÐà²Îìç|¢ …üÝ¢ÎüÝ JJ From this sinning way BP2
Seeing Race harming way BP3
BP3
Janardan this is the right way
39 If the race is lost

39 ÜUéHÿ¢²ï Ðí‡¢à²ç‹¼ ÜUéH{}¢¢ü: „Ý¢¼Ý¢: J Righteousness lost
Wrong will last.
40 When wrongness grows

40 ¥{}¢¢üç|¢|¢±¢yÜUëc‡¢ ÐíÎéc²ç‹¼ ÜUéHç›²: J Character is the loss
Everything is lost
214 Sri Samagra Bhagavad Gita SBP • I-30 to 40

41 „VÚ¢ï ÝÚÜU¢²ñ± ÜUéHÍ¢A¢Ý¢æ ÜUéHS² ™ J 41 When all is lost
Nothing will last
None will be well.
42 Î¢ï¯ñÚï¼ñ: ÜUéHÍ¢A¢Ý¢æ ±‡¢ü„VÚÜU¢ÚÜUñ: J 42 In the state of hell

Now, let me tell
Virtue will be nil.
43 ©y„ó¢ÜUéH{}¢¢ü‡¢¢æ }¢Ýéc²¢‡¢¢æ …Ý¢ÎüÝ J 43 When virtue is lost

The hell will last
ÝÚÜUï çÝ²¼æ ±¢„¢ï |¢±¼èy²Ýéà¢éŸ¢é}¢ JJ Thus, we heard
Janardan! my Lord.
44 ¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ ÜU¼éZ Ã²±ç„¼¢ ±²}¢ì J 44 Oh! Janardan see!

What great pity!
²Îí¢Á²„é¶H¢ï|¢ïÝ S±…Ý¢Ýì ã‹¼é}¢él¼¢: JJ Killing own for land
Where do we stand?
45 ²çÎ }¢¢}¢Ðí¼èÜU¢Ú}¢à¢›æ à¢›Ð¢‡¢¢²: J 45 Now I leave arms

Let them do harms
{¢¼üÚ¢Cî¢ Ú‡¢ï ã‹²éS¼‹}¢ï ÿ¢ï}¢¼Úæ |¢±ï¼ì JJ If they, me, kill
That is better still.
46 »±}¢évy±¢ù…éüÝ: „æw²ï à¢¢ïÜU„æç±x¢A}¢¢Ý„: J 46 Having said, in battle field, so

©y„ëÁ² „à¢Úæ ™¢Ðæ Úƒ¢ïÐSƒ ©Ð¢ç±à¢¼ì JJ Throwing bow and arrow
In chariot, he dropped low
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the First Chapter in

Song Supreme JJ 1 JJ
Ðíƒ}¢¢ïùŠ²¢²: JJ 1 JJ

JJ ú Ý}¢: JJ ¥ƒ JJ ú Namah JJ Now is the
Second Chapter JJ
çm¼è²¢ïùŠ²¢²: 2 JJ
„T² ©±¢™ J Sanjaya said
1 With kindness in heart
1 ¼æ ¼ƒ¢ ÜUëÐ²¢ùùç±C}¢Ÿ¢éÐê‡¢¢üÜUéHïÿ¢‡¢}¢ì J And with tears which hurt
„èÎ}¢¢Ýç}¢Îæ ±¢v²}¢é±¢™ }¢{é„êÎÝ: JJ When Arjun was a depressed mess
Madhusudan said this.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2 Dejection is the cage
2 ÜUé¼Sy±¢ ÜUà}¢Hç}¢Îæ ç±¯}¢ï „}¢éÐçSƒ¼}¢ì J At this critical stage
From whence it came
3 }¢¢ Ü£Uñ Ï²æ x¢ÓÀ ÜU¢ñ‹¼ï² Ýñ¼œ±Ä²éÐÐl¼ï J 3 This impotency; leave

Unfit now to grieve

4 Say Madhusudan now
4 ÜUƒæ |¢èc}¢}¢ãæ „æw²ï Îí¢ï‡¢æ ™ }¢{é„êÎÝ J On Bhishma Drona how?
§¯éç|¢: Ðíç¼²¢ïyS²¢ç}¢ Ðê…¢ãü±çÚ„êÎÝ JJ The attack I can do?
They are worshipable too.
5 Begging is better
5 x¢éMÝãy±¢ çã }¢ã¢Ýé|¢¢±¢Ýì Than killing the elder
Ÿ¢ï²SÜUÚæ |¢ñÿ²}¢Ðèã H¢ïÜUï J If elders are killed
Ý y±ƒüÜU¢}¢¢æS¼é x¢éMçó¢ãy²
6 Ý ™ñ¼çmk: ÜU¼Úó¢¢ï x¢Úè²¢ï 6 Whose win is good
Is not understood
²¢Ýï± ãy±¢ Ý ç……èç±¯¢}¢-
S¼ï Ý: çSƒ¼¢: Ðí}¢é¶ï {¢¼üÚ¢Cî¢: JJ
7 ÜU¢Ðü‡²Î¢ï¯¢ïÐã¼S±|¢¢±: 7 It is not clear, what should I do

216 Sri Samagra Bhagavad Gita SBP • II-1 to 7

8 Ý çã ÐíÐà²¢ç}¢ }¢}¢¢ÐÝél¢- 8 For this sense blinding grief
l: à¢¢ïÜU}¢éÓÀ¢ï¯‡¢ç}¢ç‹Îí²¢‡¢¢}¢ì J Even if I get world kingdom
¥±¢Œ² |¢ê}¢¢±„ÐÕ¢}¢ëhæ Even if I get heaven chief-dom.

9 Having said so to Lord of sense
9 »±}¢évy±¢ Nç¯ÜUïà¢æ x¢éÇ¢ÜUïà¢: ÐÚ‹¼Ð: J Winner of dark, who was tense
Ý ²¢ïyS² §ç¼ x¢¢ïç±‹Î}¢évy±¢ ¼êc‡¢è Ï¢|¢ê± ã JJ Said: “Oh Govind! I won’t fight”
‘Terror of enemies’, then kept quiet.
10 ¼}¢é±¢™ N¯èÜUïà¢: Ðíã„çó¢± |¢¢Ú¼ J 10 With smiling face hence

BP3 „ïÝ²¢ïL|¢²¢ï}¢üŠ²ï „èÎ}¢¢Ýç}¢Îæ ±™: JJ To depressed one, following lines BP3
BP4 In the middle of battle lines. BP4
11 Being human, your inner self, you lost
** 11 y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ In depression, delusion your identify is
ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J lost
With compassion, seeing relatives of
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê- you
Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ Standing on the face of Death, very
true!
12 ¥à¢¢ïÓ²¢ÝÝéà¢¢ï™æSy±æ Ðí¿¢¢±¢ó¢¢ç|¢|¢¢¯„ï J 12 You grieve for which none should grieve

On the top of that great logic you give
x¢¼¢„êÝx¢¼¢„êæp Ý¢Ýéà¢¢ï™ç‹¼ Ðç‡Ç¼¢: JJ For those who left and didn’t leave
See my friend! wise never grieve.
13 Ý y±ï±¢ãæ …¢¼é Ý¢„æ Ý y±æ Ý¢}¢è …Ý¢ç{Ð¢: J 13 Neither you, nor me

Nor these princes, see
Ý ™ñ± Ý |¢ç±c²¢}¢: „±ïü ±²ç}¢¼: ÐÚ}¢ì JJ Were non-existent ever
14 A person, in his body experiences

14 ÎïçãÝ¢ïùçS}¢Ýì ²ƒ¢ Îïãï ÜU¢ñ}¢¢Úæ ²¢ñ±Ýæ …Ú¢ J Childhood, youth, adulthood, old age in stages
¼ƒ¢ Îïã¢‹¼ÚÐíç#{èüÚS¼~¢ Ý }¢ésç¼ JJ He will get next stage in same way
15 }¢¢~¢¢SÐà¢¢üS¼é ÜU¢ñ‹¼ï² à¢è¼¢ïc‡¢„é¶Î:¶Î¢: J 15 Heat and cold, pleasure and pain

¥¢x¢}¢¢Ð¢ç²Ý¢ïùçÝy²¢S¼¢æçS¼ç¼ÿ¢S± |¢¢Ú¼ JJ Impermanent, they come and go
16 ²æ çã Ý Ã²ƒ²‹y²ï¼ï ÐéL¯æ ÐéL¯¯ü|¢ J 16 Who is not affected by those two

17 Ý¢„¼¢ï ç±l¼ï |¢¢±¢ï Ý¢|¢¢±¢ï ç±l¼ï „¼: J 17 The unreal exists not
** Present in Kashmiri Gita
SBP • II-7 to 17 IX. Sampoorna Bhojapatri Gita 217

18 ¥ç±Ý¢çà¢ ¼é ¼çmçh ²ïÝ „±üç}¢Îæ ¼¼}¢ì J 18 Indestructible is that one you know
19 ¥¢Î¢±‹¼ï ™ ²ó¢¢çS¼ ±¼ü}¢¢ÝïùçÐ ¼œ¢ƒ¢ J 19 In the beginning and end which are not
there
ç±¼ƒñ: „Îëà¢¢: „‹¼¢ïùç±¼ƒ¢ §± Hçÿ¢¼¢: JJ In the present also, same way, they are
not there
In fact though unreal, they are
They appear as if real, they are.
20 ¥‹¼±‹¼ §}¢ï Îïã¢ çÝy²S²¢ïQU¢: à¢ÚèçÚ‡¢: J 20 This body, of it, that unending one
Unconcerned and eternal one
21 ² »Ýæ ±ïçœ¢ ã‹¼¢Úæ ²pñÝæ }¢‹²¼ï ã¼}¢ì J 21 If any one thinks it can slay
22 Ý …¢²¼ï ç}¢í²¼ï ±¢ ÜUÎ¢ç™ - 22 It is never born, it never dies

ó¢¢²æ |¢êy±¢ |¢ç±¼¢ ±¢ Ý |¢ê²: J Unborn, eternal, ancient untouched
¥…¢ï çÝy²: à¢¢E¼¢ïù²æ ÐéÚ¢‡¢¢ï If body is killed, it is not killed.

23 ±ïÎ¢ç±Ý¢çà¢Ýæ çÝy²æ ² »Ý}¢…}¢Ã²²}¢ì J 23 It is undestructible eternal one
ÜUƒæ „ ÐéL¯: Ð¢ƒü ã‹²¼ï ãç‹¼ ±¢ ÜUƒ}¢ì JJ Knowing this well, how he can kill
How he can be killed, Partha! Tell.
24 ±¢„¢æç„ …è‡¢¢üçÝ ²ƒ¢ ç±ã¢² 24 Like a man leaving clothes, that are torn,
¼ƒ¢ à¢ÚèÚ¢ç‡¢ ç±ã¢² …è‡¢¢ü- Enters into bodies, other new ones.

25 ÝñÝæ çÀ‹Îç‹¼ à¢›¢ç‡¢ ÝñÝæ Îãç¼ Ð¢±ÜU: J 25 Arms pierce it not
Fire burns it not
Wind dries it not.
26 ¥ÓÀïl¢ïù²}¢Î¢s¢ïù²}¢Ü£Uï l¢ïùà¢¢ïc² »± ™ J 26 Unpierceable and unburnable

27 ¥Ã²QU¢ïù²}¢ç™‹y²¢ïù²}¢ç±ÜU¢²ïüù²}¢éÓ²¼ï J 27 Unmanifested unthinkable


28 ¥ƒ±ñÝæ çÝy²…¢¼æ çÝy²æ ±¢ }¢‹²„ï }¢ë¼}¢ì J 28 If you think it takes birth
Also, If you think it meets death
¼ƒ¢çÐ y±æ }¢ã¢Ï¢¢ã¢ï Ýñ±æ à¢¢ïç™¼é}¢ãüç„ JJ Even then, here, let me say
29 …¢¼S² çã {íé±æ }¢ëy²é{íéü±æ …‹}¢ }¢ë¼S² ™ J 29 For that is born, certain is death
30 ¥Ã²QU¢ÎèçÝ |¢ê¼¢çÝ Ã²QU}¢Š²¢çÝ |¢¢Ú¼ J 30 At the beginning none were there

31 ¥¢p²ü±yÐà²ç¼ ÜUçpÎïÝ- 31 Sees it as wonderful, one BP4

Says it as wonderful, one BP5
BP4 }¢¢p²ü±mÎç¼ ¼ƒñ± ™¢‹²: J Hears it as wonderful, one
BP5 Understands it fully, none.
¥¢p²ü±Ó™ñÝ}¢‹²: à¢ë‡¢¢ïç¼
32 Îïãè çÝy²}¢±Š²¢ïù²æ Îïãï „±üS² |¢¢Ú¼ J 32 In dweller, eternal, and stable

Shines Bharata! In bodies all
¼S}¢¢y„±¢üç‡¢ |¢ê¼¢çÝ Ý¢~¢ à¢ïç™¼é}¢ãüç„ JJ Then about all beings, let me say
Unfit for you, to grieve here, this way.
33 S±{}¢ü}¢çÐ ™¢±ïÿ² Ý ç±ÜUç}Ð¼é}¢ãüç„ J 33 Even if you consider, duty, your own

It’s unfit to grieve, let it be known
{}²¢üçh ²éh¢ÓÀïî²¢ïù‹²yÿ¢ç~¢²S² Ý ç±l¼ï J Better than a righteous war, well fought one
34 ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ S±x¢üm¢Ú}¢Ð¢±ë¼}¢ì J 34 War like this, an unsought one

35 If you don’t fight now this war,

35 ¥ƒ ™ïœ±ç}¢}¢æ {}²Z „Xí¢}¢æ Ý ÜUçÚc²ç„ J Partha! See! This righteous war
36 Future people will surely tell

36 ¥ÜUè=¼ ™¢çÐ |¢ê¼¢çÝ ÜUƒç²c²ç‹¼ ¼ïùÃ²²¢}¢ì J Infamously how you fell
37 |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï y±¢æ }¢ã¢Úƒ¢: J 37 These warriors your close friends

Will think, they, your admiring ones
»¯¢æ ™ y±æ Ï¢ãé}¢¼¢ï |¢êy±¢ ²¢S²ç„ H¢Í¢±}¢ì JJ That in the war you gave way
38 ¥±¢Ó²±¢Î¢æp Ï¢ãê‹±çÎc²ç‹¼ ¼±¢çã¼¢: J 38 Those warriors your own foes


39 ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z ç…y±¢ ±¢ |¢¢ïÿ²„ï }¢ãè}¢ì J 39 If you are killed, heaven you gain
40 Consider same pleasure and pain

40 „é¶Îé:¶ï „}¢ï ÜUëy±¢ H¢|¢¢H¢|¢¢ñ …²¢…²¢ñ J Victory, defeat and loss and gain
41 »¯¢ ¼ïùç|¢çã¼¢ „¢æw²ï Ï¢éçh²¢üïx¢ï çy±}¢¢æ à¢ë‡¢é J 41 Self knowledge, to you, was told; first
42 Ýïã¢ç¼RU}¢Ý¢à¢¢ïùçS¼ Ðíy²±¢²¢ï Ý Îëà²¼ï J 42 No transgression in, start of this path

Ill effects can’t be seen; in this path
43 Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçhÚïÜUñ± ÜUéLÝ‹ÎÝ J 43 Intellect of the endeavouring one

is Single and firm, Oh! Kunti’s son
44 ²¢ç}¢}¢¢æ ÐéçcÐ¼¢æ ±¢™æ Ðí±Î‹y²ç±Ðçp¼: J 44 In many flowering glittering words

Speak and talk the ignorant ones
±ïÎ±¢ÎÐÚ¢: Ð¢ƒü Ý¢‹²ÎS¼èç¼ ±¢çÎÝ: JJ They always cling to the vedic words
45 ÜU¢}¢¢y}¢¢Ý: S±x¢üÐÚ¢ …‹}¢ÜU}¢üÈUHïŒ„± J 45 Full of desires, for heaven they wish

For fruits of life and work, they do wish
çRU²¢ç±à¢ï¯Ï¢ãéH¢ |¢¢ïx¢ñE²üx¢¼è: Ðíç¼ JJ Activities many, the different ones
For pleasure, wealth, go desiring ones.
46 |¢¢ïx¢ñE²üÐí„QU¢Ý¢æ ¼²¢ÐN¼™ï¼„¢}¢ì J 46 In pleasure and wealth who are fixed

47 ~¢ñx¢é‡²ç±¯²¢ ±ïÎ¢ çÝ›ñx¢é‡²¢ï |¢±¢…éüÝ J 47 Scriptures cover; characters three

çÝmü‹m¢ï çÝy²„œ±Sƒ¢ï çÝ²¢üïx¢ÿ¢ï}¢ ¥¢y}¢¢±¢Ýì JJ Duality leave and ever gentle be
48 ²¢±¢Ýƒü ©ÎÐ¢Ýï „±ü¼: „}ŒHé¼¢ïÎÜUï J 48 When clear waters, in the river, flow well
49 ÜU}¢ü‡²Sy±ç{ÜU¢ÚS¼ï }¢¢ ÈUHï¯é ÜUÎ¢™Ý J 49 In actions alone you have the right
50 ²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ „Xæ y²vy±¢ {ÝT² J 50 Do your work, dutiful be


²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J 51 Whose work all are surely free
** 51
relinquishing way
BP5 He is relinquisher, intellectual, let me say. BP5
BP6 52 Work for gain, is different I say BP6
52 ÎêÚï‡¢ s±Úæ ÜU}¢ü Ï¢éçh²¢ïx¢¢hÝT² J Winner of wealth! From intellect way
53 Ï¢éçh²éQU¢ï …ã¢¼è}¢ï ©|¢ï „éÜëU¼ÎécÜëU¼ï J 53 Aligned in intellect a person leaves

Here, In this life the good bad deeds
54 ÜU}¢ü…æ Ï¢éçh²éQU¢ çã ÈUHæ y²vy±¢ }¢Ýèç¯‡¢: J 54 Leaving way of the work born fruits
ÜU}¢üÏ¢‹{ç±çÝ}¢éüQU¢: ÐÎæ x¢ÓÀ‹y²Ý¢}¢²}¢ì JJ Get free from; the bonds of works and life
55 ²Î¢ ¼ï }¢¢ïãÜUçHHæ Ï¢éçhÃ²üç¼¼çÚc²ç¼ J 55 When you cross this disturbed state
56 Ÿ¢éç¼ç±Ðíç¼Ðó¢¢ ¼ï ²Î¢ Sƒ¢S²ç¼ çÝpH¢ J 56 When your intellect, wavering one
57 The stable able, how he lives?
57 çSƒÚÐí¿¢S² ÜU¢ |¢¢¯¢ „}¢¢ç{SƒS² ÜUïà¢± J Lord! Evennessful, how he stays?
çSƒÚ{è: ôÜU Ðí|¢¢¯ï¼ çÜU}¢¢„è¼ ±í…ï¼ çÜU}¢ì JJ Stable intellect, how he speaks?

58 Destroys one desires when
58 Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢‹„±¢ü‹Ð¢ƒü }¢Ý¢ïx¢¼¢Ýì J Partha! Those in mind’s den
¥¢y}¢¢‹²ï±¢y}¢¢Ý¢ ¼éC: çSƒÚÐí¿¢S¼Î¢ïÓ²¼ï JJ Contented, one, becomes when
Stable able he is called then.
59 Î:¶ïc±Ýéçmx¢A}¢Ý¢: „é¶ï¯é ç±x¢¼SÐëã: J 59 Shakes not in griefness when
±è¼Ú¢x¢|¢²RU¢ï{: çSƒÚ{è}¢éüçÝLÓ²¼ï JJ Leaves fear, anger, attachment when,
Stable intellect, sage is called then.
60 ²: „±ü~¢¢Ýç|¢FïãS¼œ¢yÐí¢Œ² à¢é|¢¢à¢é|¢}¢ì J 60 Not attached to any thing when
In good, not good calm one is when
Ý¢ç|¢Ý‹Îç¼ Ý mïçC çSƒÚÐí¿¢S¼Î¢ïÓ²¼ï JJ Neither he sinks, nor jumps when
Stable able he is called then.
61 ²Î¢ „æãÚ¼ï ™¢²æ ÜUê}¢¢üïùX¢Ýè± „±üà¢: J 61 How it withdraws from the outside world
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²: çSƒÚÐí¿¢S¼Î¢ïÓ²¼ï JJ Like that withdraws, from objects when
Senses into self; stable able he is; then.

62 ç±¯²¢ ç±çÝ±¼ü‹¼ï çÝÚ¢ã¢ÚS² ÎïçãÝ: J 62 Effects of objects will cease then,
63 ²œ¢S²¢çÐ çã ÜU¢ñ‹¼ï² ÐéL¯S² ç±Ðçp¼: J 63 Senses are dangerous, that you know
Leave they none, even endeavouring
knowing one!
64 ¼¢çÝ „æ²}² }¢¢Ý„¢ ²éQU ¥¢„è¼ }¢yÐÚ: J 64 Regulates senses with mind, when
±à¢ï çã ²S²ïç‹Îí²¢ç‡¢ çSƒÚÐí¿¢: „ ©Ó²¼ï JJ Sense organs in his control when
Stable able is called then.
65 Š²¢²¼¢ï ç±¯²¢‹Ðéæ„: „XS¼ï¯éÐ…¢²¼ï J 65 Man thinks about objects when

66 RU¢ï{¢j±ç¼ „}}¢¢ïã: „}}¢¢ïã¢yS}¢ëç¼ç±|¢í}¢: J 66 Delusion is born from anger then

67 Ú¢x¢mï¯ç±}¢éQUS¼é ç±¯²¢çÝç‹Îí²ñpÚÝì J 67 From like and dislike, is released when

Sense are diverted from objects when
68 Ðí„¢Îï „±üÎé:¶¢Ý¢æ ã¢çÝÚS²¢ïÐ…¢²¼ï J 68 All grief vanishes and peace comes when
69 Ý¢çS¼ Ï¢éçhÚ²éQUS² Ý ™¢²éQUS² |¢¢±Ý¢ J 69 Intellect nil, harmony absent when

70 §ç‹Îí²¢‡¢¢æ çã ™Ú¼¢æ ²‹}¢Ý¢ïùÝéç±{è²¼ï J 70 As per senses mind moves when

71 ¼S}¢¢lS² }¢ã¢Ï¢¢ã¢ï çÝx¢ëãè¼¢çÝ „±üà¢: J 71 Mighty armed! Listen you then

§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²: ¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Senses, from desires controls when
BP6 Stable able he is called then. BP6
BP7 BP7
72 ²¢ çÝà¢¢ „±ü|¢ê¼¢Ý¢æ ¼S²¢æ …¢x¢<¼ „æ²}¢è J 72 What is darkness for living beings all
²S²¢æ …¢x¢íç¼ |¢ê¼¢çÝ „¢ Ú¢ç~¢: Ðà²¼¢ï }¢éÝï: JJ In which is wakeful, living beings all
That as night, sees silent knower of all.

73 ¥¢Ðê²ü}¢¢‡¢}¢™HÐíç¼Dæ 73 In waterful ocean, stable unmoving one
Desireless, full stable unmoving one.
¼myÜU¢}¢¢ ²æ Ðíç±à¢ç‹¼ „±ïü
„ à¢¢ç‹¼}¢¢Œ¢A¢ïç¼ Ý ÜU¢}¢ÜU¢}¢è JJ
74 ²S²¢}¢¼æ ¼S² }¢¼æ ²S² Ý ±ïÎ „: J 74 Who knows not, to him it is known
Who knows, to him it is not known
ç±…¢Ý¼¢}¢ç±¿¢¢¼æ ç±¿¢¢¼}¢ç±…¢Ý¼¢}¢ì JJ To knowers it is not known
To non-knowers it is known
75 Ðíç¼Ï¢¢ï{Ýï ¼Îì Ï¢ír¢ ç±çÎy±¢ H|²¼ïù}¢ë¼}¢ì J 75 Through awareness ultimate is known
Ï¢ír¢ HÏŠ±¢ Ýñ± çÜUç@ÌÏ{Ã²}¢±çà¢c²¼ï JJ when
One becomes ultimate there and then
Ultimate is known when
Nothing remains to be known then
76 Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ »ÜU}¢ï± çm{¢ïçÎ¼}¢ì J 76 Knowing ultimate and gaining

ultimate two
¿¢¢y±¢ HÏŠ±¢ƒ±¢ sï¼ÓÀ¢ç‹¼}¢¢ŒÝ¢ïç¼ à¢¢E¼è}¢ì JJ Are same and one, known as two.
Ultimate is known or gained when
The eternal peace one gets then.
77 ç±ã¢² ÜU¢}¢¢‹²: „±ü‹Ðé}¢¢æpÚç¼ çÝ:SÐëã: J 77 All desires leaves, one, when

As unconcerned, moves one when
çÝ}¢ü}¢¢ï çÝÚãV¢Ú: „ à¢¢ç‹¼}¢ç{x¢ÓÀç¼ JJ “Mine” and “I” removes one, when
78 ²Î¢ „±ïü Ðí}¢éÓ²‹¼ï ÜU¢}¢¢ ²S² NçÎ çSƒ¼¢: J 78 From his heart desires all
When one removes, one and all
„ |¢±y²}¢ë¼¢ï }¢y²¢ïü Ï¢ír¢ ™¢~¢ „}¢àÝé¼ï JJ He becomes the immortal one
He attains the ultimate ONE
79 ²Î¢ „±ïü Ðíç|¢l‹¼ï NÎ²S²ïã x¢í‹ƒ²: J 79 Knots in the heart are cut when
„ |¢±y²}¢ë¼¢ï }¢y²ü »¼¢±ÎÝéà¢¢„Ý}¢ì JJ All of them are removed when
That person becomes immortal one
This is the teaching, let it be known
80 ç|¢l¼ï NÎ²x¢íç‹ƒçàÀl‹¼ï „±ü„æà¢²¢: J 80 Knots in the heart are cut then

All the doubts are dispelled then
ÿ¢è²‹¼ï ™¢S² ÜU}¢¢üç‡¢ ¼çS}¢‹ÎëCï ÐÚ¢±Úï JJ All the works are diminished then
Higher and lower are seen when.
81 »¯¢ Ï¢ír¢è çSƒç¼: Ð¢ƒü ÝñÝ¢æ Ðí¢Œ² ç±}¢ésç¼ J 81 Partha! All this is ultimate state
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Second Chapter in

çm¼è²¢ïùŠ²¢²: JJ 2 JJ

JJ ú Ý}¢: JJ ¥ƒ Third Chapter JJ
~¢ë¼è²¢ïùŠ²¢²: 3 JJ
Arjuna said
¥…éüÝ ©±¢™ 1 If you consider, oh! Janardan
1 Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï }¢¼¢ Ï¢éçh…üÝ¢ÎüÝ J Intellect is superior to action
¼çyÜUæ ÜU}¢üç‡¢ Í¢¢ïÚï }¢¢æ çÝ²¢ï…²ç„ ÜUïà¢± JJ To me, Keshava! War, terrible one.
2 By your different mixing lines,

2 Ã²¢ç}¢Ÿ¢ï‡¢ñ± ±¢v²ïÝ Ï¢éôh }¢¢ïã²„è± }¢ï J Intellect wavers, thinking shakes,
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 3 For this world, in ancient times
3 H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ ÐéÚ¢ Ðí¢ïQU¢ }¢²¢ÝÍ¢ J By me shown were, paths, two kinds
¿¢¢Ý²¢ïx¢ïÝ „¢æw²¢Ý¢æ ÜU}¢ü²¢ïx¢ïÝ ²¢ïçx¢Ý¢}¢ì JJ For endeavouring ones, the action path.
4 If one does not start the works

4 Ý ÜU}¢ü‡¢¢}¢Ý¢Ú}|¢¢ó¢ñcÜU}²Z ÐéL¯¢ïùÔ¢Aé¼ï J Will not attain the deedlessness
5 Ý çã ÜUçpyÿ¢‡¢}¢çÐ …¢¼é ç¼Dy²}¢üÜUë¼ì J 5 Even for a moment can stay none

Without action, now let me warn
6 ÜU}¢ïüç‹Îí²¢ç‡¢ „æ²}² ² ¥¢S¼ï }¢Ý„¢ S}¢ÚÝì J 6 One who controls work organs
But in his mind keeps desires
7 ²çSy±ç‹Îí²¢ç‡¢ }¢Ý„¢ çÝ²}²¢Ú|¢¼ïù…éüÝ J 7 One who controls work organs

And in his mind leaves desires
8 çÝ²¼æ ÜUéL ÜU}¢ü y±æ ÜU}¢ü Á²¢²¢ï sÜU}¢ü‡¢: J 8 Assigned work you must do
Stop inaction, better to do
9 ²¿¢¢ƒ¢üyÜU}¢ü‡¢¢ïù‹²~¢ H¢ïÜU¢ïù²æ ÜU}¢üÏ¢‹{Ý: J 9 Actions always bind this world

Actions of sacrifice do not bind
BP7 BP7
BP8 10 „ã²¿¢¢: Ðí…¢: „ëß¢ ÐéÚ¢ï±¢™ Ðí…¢Ðç¼: J 10 Creating together sacrifice, men BP8
Said this then, the lord of men
224 Sri Samagra Bhagavad Gita SBP • III-1 to 10

11 Îï±¢‹|¢¢±²¼¢ÝïÝ ¼ï Îï±¢ |¢¢±²‹¼é ±: J 11 Let the divine wish you well
12 §C¢Ý ÜU¢}¢¢Ýì çã ±¢ï Îï±¢ Î¢S²‹¼ï ²¿¢|¢¢ç±¼¢: J 12 Satisfied by your sacrifice, offerings, works
Let the divine grant, what you desire, wish
13 ²¿¢çà¢C¢çà¢Ý: „‹¼¢ï }¢éÓ²‹¼ï „±üçÜUçËÏ¢¯ñ: J 13 One who shares the fruits of works
14 ¥ó¢¢j±ç‹¼ |¢ê¼¢çÝ Ð…ü‹²¢Îó¢„}|¢±: J 14 Because of food beings are there

Because of rain, food is there
15 ÜU}¢ü Ï¢ír¢¢ïj±æ ç±çh Ï¢ír¢¢ÿ¢Ú„}¢éj±}¢ì J 15 Know, work is from the ultimate force
That ultimate is the unending source
16 »±æ Ðí±<¼¼æ ™RUæ Ý¢Ýé±¼ü²¼èã ²: J 16 This cycle; one, who follows not,
Work as sacrifice considers not
17 ²Sy±¢y}¢Úç¼Úï± S²¢Î¢y}¢¼ë#p }¢¢Ý±: J 17 One who is happy, with himself

18 Ýñ± ¼S² ÜUë¼ïÝ¢ƒ¢ïü Ý¢ÜUë¼ïÝïã ÜUpÝ J 18 Nothing to gain or nothing to do

19 ¼S}¢¢Î„QU: „¼¼æ ÜU¢²Z ÜU}¢ü „}¢¢™Ú J 19 Then, always being desireless

You do well all your works
20 ÜU}¢ü‡¢ñ± çã „æç„çh}¢¢çSƒ¼¢ …ÝÜU¢Î²: J 20 Realisation through work only

21 ²lÎ¢™Úç¼ Ÿ¢ïDS¼œ¢Îï±ï¼Ú¢ï …Ý: J 21 How behaves the best of men

22 Ý }¢ï Ð¢ƒ¢üçS¼ ÜU¼üÃ²æ ç~¢¯é H¢ïÜUï¯é çÜU@Ý J 22 Partha for me in three worlds,
Ý¢Ý±¢#}¢±¢#Ã²æ Ðí±¼ïüùƒ ™ ÜU}¢üç‡¢ JJ None to attain and none do
Still my works, I perform and do.
SBP • III-11 to 22 IX. Sampoorna Bhojapatri Gita 225

23 ²çÎ sãæ Ý ±¼ïü²æ …¢¼é ÜU}¢ü‡²¼ç‹Îí¼: J 23 If I do not do that way
24 ©y„èÎï²éçÚ}¢ï H¢ïÜU¢ Ý ÜUé²¢Z ÜU}¢ü ™ïÎã}¢ì J 24 These worlds, will then go down
25 „QU¢: ÜU}¢ü‡²ç±m¢æ„¢ï ²ƒ¢ ÜUé±üç‹¼ |¢¢Ú¼ J 25 How does a man, who knows not
26 Ý Ï¢éçh|¢ïÎæ …Ý²ïÎ¿¢¢Ý¢æ ÜU}¢ü„çXÝ¢}¢ì J 26 Do not disturb the ignorant one

²¢ï…²ïïy„±üÜU}¢¢üç‡¢ ç±m¢‹²éQU: „}¢¢™ÚÝì JJ Can show him way, intelligent one
By doing well, all work with detachment.
27 ÐíÜUë¼ï: çRU²}¢¢‡¢¢çÝ x¢é‡¢ñ: ÜU}¢¢üç‡¢ |¢¢x¢à¢: J 27 Nature is root for all the works
As per characters are done, works
28 ¼œ±ç±œ¢é }¢ã¢Ï¢¢ã¢ï x¢é‡¢ÜU}¢üç±|¢¢x¢²¢ï: 28 Mighty armed! Best of men!
x¢é‡¢¢ x¢é‡¢¢ƒïü ±¼ü‹¼ §ç¼ }¢y±¢ Ý „Á…¼ï JJ For their objectives, characters move and act
29 ÐíÜUë¼ïx¢éü‡¢„æ}}¢êÉ¢: „Á…‹¼ï x¢é‡¢ÜU}¢ü„é J 29 To character, nature, ignorant click

30 }¢ç² „±¢üç‡¢ ÜU}¢¢üç‡¢ „ó²S²¢Š²¢y}¢™ï¼„¢ J 30 Surrender all the actions to me

Keep your mind in self, you see!
BP8 Fight you now, weakness; leave. BP8
BP9 BP9
31 ²ï }¢ï }¢¼ç}¢Îæ çÝy²}¢Ýé±¼üç‹¼ }¢¢Ý±¢: J 31 Those who behave in, this; my way
Always in that detached way
Ÿ¢h¢±‹¼¢ïùÝ„ê²‹¼¢ï }¢éÓ²‹¼ï „±üçÜUçËÏ¢¯ñ: JJ Dedication full and jealousy-less
They will attain impurity-free-ness
32 ²ï y±ï¼Î|²„ê²‹¼¢ï Ý¢Ýéç¼Dç‹¼ }¢ï }¢¼}¢ì J 32 Those who do not follow my way

Always stay in attachment, jealousy way
„±ü¿¢¢Ýç±}¢êÉ¢æS¼¢Ýì ç±ÝC¢Ýì ç±hì²™ï¼„: JJ Dedication less and knowledge less
They will be lost in conscious-less-ness.
33 „Îëà¢æ ™ïC¼ï S±S²¢: ÐíÜUë¼ï¿¢¢üÝ±¢ÝçÐ J 33 Even the wisemen always act
ÐíÜUëô¼ ²¢ç‹¼ |¢ê¼¢çÝ çÝx¢íã: ôÜU ÜUçÚc²ç¼ JJ As per nature that is the fact
Nature drives living beings all
34 §ç‹Îí²S²ïç‹Îí²S²¢ƒïü Ú¢x¢mï¯¢ñ Ã²±çSƒ¼¢ñ J 34 Organs always seek desires
¼²¢ïÝü ±à¢}¢¢x¢ÓÀïœ¢¢ñ sS² ÐçÚÐç‹ƒÝ¢ñ JJ In craving and hate float organs
None should go, in their way

35 Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 35 Though not perfect, better; own way
S±{}¢¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ In own way, death is best
Even when other’s way, appears bright.

36 Then induced by what, Krishna! say
36 ¥ƒ ÜUïÝ Ðí²éQU¢ïù²æ Ð¢Ðæ ™Úç¼ ÐêL¯: J Man does sin, in many a way
¥çÝÓÀ}¢¢Ý¢ïùçÐ Ï¢H¢Î¢RU}²ï± çÝ²¢ïç…¼: JJ Even not willing, he does so
|¢±y²ï¯ ÜUƒæ ÜUëc‡¢ ÜUƒæ ™ñ± ç±±{ü¼ï J 37 Krishna! That force occurs how?
** 37 Tell me, it increases and grows how?
çÜU}¢¢y}¢¢ ÜU: çÜU}¢¢™¢ÚS¼‹}¢}¢¢™ÿ± ÐëÓÀ¼: JJ What is it and it’s soul is what?
Ÿ¢è|¢x¢±¢Ýé±¢™ J The Lord said
38 It is subtle and is great enemy of all
** 38 »¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J It resides inside people all
** 39 ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J 39 It is desireful and angerful, true!

It is very strong and terrible too
** 40 ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J 40 It removes happiness, joy in brief

** 41 „ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J 41 It is polluted, impure lowly one

It searches for faults of women and men
Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ It has aggressive nature, soul of delusion
42 ÜU¢}¢ »¯ RU¢ï{ »¯ Ú…¢ïx¢é‡¢„}¢éj±: 42 Desire it is! Anger it is!
Born from Rajas! Know it is!
}¢ã¢à¢Ý¢ï }¢ã¢Ð¢Œ}¢¢ ç±hKïÝç}¢ã ±ñçÚ‡¢}¢ì JJ Great consumer! Great sinner!
Destroy it and be winner.
43 {ê}¢ïÝ¢ç±í²¼ï ±çq²üƒ¢Îà¢¢ïü }¢HïÝ ™ J 43 Smoke covers fire, brightness; less

Dust covers the mirror, clarity is less
²ƒ¢ïËÏ¢ïÝ¢±ë¼¢ï x¢|¢üS¼ƒ¢ ¼ïÝï²}¢¢±ë¼}¢ì JJ Placenta covers the child, all darkness
44 ¥¢±ë¼æ ¿¢¢Ý}¢ï¼ïÝ ¿¢¢çÝÝ¢ï çÝy²±ñçÚ‡¢¢ J 44 Never filled like a bottomless pot
Like consuming fire, which stops not
ÜU¢}¢MÐï‡¢ ÜU¢ñ‹¼ï² ÎécÐêÚ‡¢¢ÝHïÝ ™ JJ Enemy of wise, fights always
45 §ç‹Îí²¢ç‡¢ }¢Ý¢ï Ï¢éçhÚS²¢ç{D¢Ý}¢éÓ²¼ï J 45 Organs and mind and intellect

SBP • III-35 to 45 IX. Sampoorna Bhojapatri Gita 227

46 §ç‹Îí²ï|²: ÐÚæ ™ï¼: ™ï¼„: „œ±}¢éœ¢}¢}¢ì J 46 More than organs mind is great
More than mind purity is great
„œ±¢Îƒ }¢ã¢Ý¢y}¢¢ }¢ã¼¢ïùÃ²²}¢éœ¢}¢}¢ì JJ More than purity self is great
More than self unmanifested is great.
47 ¥Ã²QU¢œ¢é ÐÚæ Ï¢ír¢ Ã²¢ÐÜUæ ™¢Œ²çHXÜU}¢ì J 47 More than unmanifested ultimate is
great
²Á¿¢¢y±¢ }¢éÓ²¼ï …è±¢ï s}¢ë¼y±æ ™ x¢ÓÀç¼ JJ All pervading and causeless is ultimate
Knowing that, person he comes
released, see!
BP9
He becomes immortal and is totally free. BP9
BP10 48 48 Therefore, Bharata! Be careful BP10
¼S}¢¢œ±ç}¢ç‹Îí²¢‡²¢Î¢ñ çÝ²}² |¢Ú¼¯ü|¢ J
Control organs, you then well
Ð¢Œ}¢¢Ýæ Ðí…çã sïÝæ ¿¢¢Ýç±¿¢¢ÝÝ¢à¢Ý}¢ì JJ Desire is sinner, destroy it
It’s killer of wisdom, you fully kill it!
49 §ç‹Îí²¢‡¢¢æ Ðëƒx|¢¢±}¢éÎ²¢S¼}¢²¢ñ ™ ²¢ñ J 49 Desire and anger are separate from

organs, know
Ðëƒx¢éyÐl}¢¢Ý¢Ý¢æ ¿¢¢y±¢ {èÚ¢ï Ý à¢¢ï™ç¼ JJ Their rising and falling, one has to know
Their place of origin, Ego, one has to
know
Knowing thus the wise person grieves
not, know.
50 Organs, it is said, are much great
50 §ç‹Îí²¢ç‡¢ ÐÚ¢‡²¢ãéçÚç‹Îí²ï|²: ÐÚæ }¢Ý: J More than organs, mind is great
51 »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ „æS¼|²¢y}¢¢Ý}¢¢y}¢Ý¢ J 51 Thus after knowing, the great ultimate
Positioning self in own self-gate
…çã à¢~¢éæ }¢ã¢Ï¢¢ã¢ï ÜU¢}¢MÐæ ÎéÚ¢„Î}¢ì JJ Catch that desire, don’t hesitate!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Third Chapter in

¼ë¼è²¢ïùŠ²¢²: JJ 3 JJ

JJ ú Ý}¢: JJ ¥ƒ Fourth Chapter JJ
™¼éƒ¢üïùŠ²¢²: 4 JJ
1 This knowledge, the imperishable one,
1 »±æ ç±±S±¼ï ²¢ïx¢æ Ðí¢ïQU±¢Ýã}¢Ã²²}¢ì J Was taught by me to Vivasvata; sun
ç±±S±¢‹}¢Ý±ï Ðí¢ã }¢ÝéçÚÿ±¢ÜU±ïùÏ¢í±è¼ì JJ Vivasvata told Manu, his son.
Manu told Ikshvaku, his own son.
2 In this way in that succession and line,

2 »±æ ÐÚ}ÐÚ¢w²¢¼ç}¢}¢æ Ú¢…¯ü²¢ï ç±Îé: J King - sages knew teaching of mine
3 „ »±¢²æ }¢²¢ ¼ïùl ²¢ïx¢: Ðí¢ïQU: ÐéÚ¢¼Ý: J 3 That very path, the ancient one
Is told to you know, Kunti’s son!

4 Sun, Vivasvata, is from ancient time.
4 ¥ÐÚæ |¢±¼¢ï …‹}¢ ÐÚæ …‹}¢ ç±±S±¼: J Krishna! You are born in recent time!
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 5 Births were many
5 Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ …‹}¢¢çÝ ¼± ™¢…éüÝ J For you and me
I know them all
6 Though I am unborn, unending self

6 ¥…¢ïùçÐ „ó¢Ã²²¢y}¢¢ |¢ê¼¢Ý¢}¢èEÚ¢ïùçÐ „Ýì J Though Lord of beings, is my self
ÐíÜUëô¼ S±¢}¢ç{D¢² „}|¢±¢}²¢y}¢}¢¢²²¢ J Controlling very nature of mine
I occur through the act of mine.
7 ²Î¢ ²Î¢ çã {}¢üS² xH¢çÝ|¢ü±ç¼ |¢¢Ú¼ J 7 Whenever whenever, the right is harmed
Whenever whenever, the wrong has formed
8 ÐçÚ~¢¢‡¢¢² „¢{êÝ¢æ ç±Ý¢à¢¢² ™ ÎécÜUë¼¢}¢ì J 8 To protect the good, and right men
To destroy the evil and wrong of men
9 …‹}¢ ÜU}¢ü ™ }¢ï çÎÃ²}¢ï±æ ²¢ï ±ïçœ¢ ¼œ±¼: J 9 My birth and life, divine you know
Person, who knows that as much, so
10 ±è¼Ú¢x¢|¢²RU¢ï{¢ }¢‹}¢²¢ }¢ÎìÃ²Ð¢Ÿ¢²¢: J 10 Attachment, anger, fear; having left

SBP • IV-1 to 10 IX. Sampoorna Bhojapatri Gita 229

11 ²ï ²ƒ¢ }¢¢æ ÐíÐl‹¼ï ¼¢æS¼ƒñ± |¢…¢}²ã}¢ì J 11 How people would relate with me
12 ÜU¢â‹¼: ÜU}¢ü‡¢¢æ ç„ôh ²…‹¼ §ã Îï±¼¢: J 12 Desiring for success of the work
13 ™¢¼é±ü‡²Z }¢²¢ „ëCæ x¢é‡¢ÜU}¢üç±|¢¢x¢¼: J 13 Four fold system is created by me

14 Ý }¢¢æ ÜU}¢¢üç‡¢ çH}Ðç‹¼ Ý }¢ï ÜU¢}¢: ÈUHïc±çÐ J 14 Action, work, do not stick to me
For fruits of action, desires not me
15 »±æ ¿¢¢y±¢ ÜUë¼æ ÜU}¢ü Ðê±ñüÚçÐ }¢é}¢éÿ¢éç|¢: J 15 Performed work, knowing that way
BP10 Following pioneers is golden way. BP10
BP11 16 ‘Action is what’, ‘Inaction is what’ BP11
16 ôÜU ÜU}¢ü çÜU}¢ÜU}¢ïüç¼ ÜU±²¢ïùŒ²~¢ }¢¢ïçã¼¢: J
On this were sages deluded lot
17 ÜU}¢ü‡¢¢ïùçÐ çã Ï¢¢ïhÃ²æ Ï¢¢ïhÃ²æ ™ ç±ÜU}¢ü‡¢: J 17 One should understand even what is work
One should also know what is ill work
¥ÜU}¢ü‡¢p Ï¢¢ïhÃ²æ x¢ãÝ¢ ÜU}¢ü‡¢¢ï x¢ç¼: JJ One should know also what is non work
18 ÜU}¢ü‡²ÜU}¢ü ²: Ðà²ïy²ÜU}¢üç‡¢ ™ ÜU}¢ü ²: J 18 One who sees in inaction action

One who sees inaction in action
„ Ï¢éçh}¢¢‹}¢Ýéc²ï¯é „ ™¢ïQU: ÜUëyFÜU}¢üÜUë¼ì JJ He is, sure, an intelligent man
It is said that all his works are done!
19 ²S² „±ïü „}¢¢Ú}|¢¢: ÜU¢}¢„VËÐ±<…¼¢: J 19 One who starts all his works
20 y²vy±¢ ÜU}¢üÈUH¢„Xæ çÝy²¼ë#¢ï çÝÚ¢Ÿ¢²: J 20 Attachment, to fruits leaves he, who

21 çÝÚ¢à¢è²ü¼ç™œ¢¢y}¢¢ y²QU„±üÐçÚx¢íã: J 21 Without any wants, minding the self

22 ²ÎëÓÀ¢H¢|¢„‹¼éC¢ï m‹m¢¼è¼¢ï ç±}¢y„Ú: J 22 Happy with what, comes in the course

230 Sri Samagra Bhagavad Gita SBP • IV-11 to 22

23 x¢¼„XS² }¢éQUS² ¿¢¢Ý¢±çSƒ¼™ï¼„: J 23 Whose attachment nil, clear is who
²¿¢¢²¢Ú|¢¼: ÜU}¢ü „}¢x¢íæ Ðíç±Hè²¼ï JJ Sacrificing works, commences well who
24 ¥ã}¢ó¢æ „Î¢ó¢¢Î §ç¼ çã Ï¢ír¢±ïÎÝ}¢ì J 24 Food is me, always consumer of food

is me
Ï¢ír¢ç±Îì x¢í„ç¼ x¢í¢„¢Ý¢„±Z Ï¢ír¢¢y}¢Ýñ± çã JJ This is the calling of Brahman, you see!
Knower of Brahman consumes all
Brahman is the soul of everything, all.
25 Offering is Brahman, fuel is Brahman
25 Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ ãç±Ï¢íür¢¢x¢A¢ñ Ï¢ír¢‡¢¢ ãé¼}¢ì J Offered by Brahman, in fire of Brahman
26 Îñ±}¢ï±¢ÐÚï ²¿¢æ ²¢ïçx¢Ý: „}¢éÐ¢„¼ï J 26 With sacrifice for divine perform some
In that way Yogis well worship them
27 Ÿ¢¢ï~¢¢ÎèÝèç‹Îí²¢‡²‹²ï „æ²}¢¢çxÝ¯é …éuç¼ J 27 Senses of body, sacrifice some

28 „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ Ðí¢‡¢ÜU}¢¢üç‡¢ ™¢ÐÚï J 28 All the works of organs sacrifice some

29 ÎíÃ²²¿¢¢S¼Ð¢ï²¿¢¢ ²¢ïx¢²¿¢¢S¼ƒ¢ÐÚï J 29 Material sacrifices perform some

30 ¥Ð¢Ýï …éuç¼ Ðí¢‡¢æ Ðí¢‡¢ïùÐ¢Ýæ ¼ƒ¢ÐÚï J 30 Outgoing breath in incoming breath

Ðí¢‡¢¢Ð¢Ýx¢¼è LÎìŠ±¢ Ðí¢‡¢¢²¢}¢ÐÚ¢²‡¢¢: J With breath of life in well control
¥ÐÚï çÝ²¼¢ã¢Ú¢: Ðí¢‡¢¢‹Ðí¢‡¢ï¯é …éuç¼ JJ Perform followers of breath control.
Regulation of food practise some
31 „±ïüùŒ²ï¼ï ²¿¢ç±Î¢ï ²¿¢ÿ¢çÐ¼ÜUË}¢¯¢: J 31 Sacrifice knowers are all of them

²¿¢¢çà¢C¢}¢ë¼|¢é…¢ï ²¢ç‹¼ Ï¢ír¢ „Ý¢¼Ý}¢ì JJ Remains of sacrifice enjoy who
Ý¢²æ H¢ïÜU¢ïùSy²²¿¢S² ÜUé¼¢ïù‹²: ÜUéL„œ¢}¢ JJ Reach the ultimate, sure, they do
Sacrificing actions does not who
32 »±æ Ï¢ãéç±{¢ ²¿¢¢ ç±¼¼¢ Ï¢ír¢‡¢¢ï }¢é¶ï J 32 Sacrifice, are of different kinds,
ÜU}¢ü…¢ç‹±çh ¼¢‹„±¢üÝï±æ ¿¢¢y±¢ ç±}¢¢ïÿ²„ï JJ Origin is work for all of them
BP11 33 Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢Á¿¢¢Ý²¿¢: ÐÚ‹¼Ð J 33 Knowledge sacrifice, is sure best,

BP12 Than material sacrifice, also rest BP11
„±Z ÜU}¢¢üç¶Hæ Ð¢ƒü ¿¢¢Ýï ÐçÚ„}¢¢Œ²¼ï JJ One’s works all, now let me tell BP12
SBP • IV-23 to 33 IX. Sampoorna Bhojapatri Gita 231

34 ¼çmçh Ðíç‡¢Ð¢¼ïÝ ÐçÚÐí àÝïÝ „ï±²¢ J 34 That from teaching seers, know you may
35 Knowing this, delusion is nil

35 ²Á¿¢¢y±¢ Ý ÐéÝ}¢¢üïã}¢ï±æ ²¢S²ç„ Ð¢‡Ç± J Pandava, see, confusion is nil
²ïÝ |¢ê¼¢‹²à¢ï¯¢ç‡¢ Îíÿ²S²¢y}¢‹²ƒ¢ï }¢ç² JJ All being whole, you can then see
36 ¥çÐ ™ïÎç„ Ð¢çÐ|²: „±ïü|²: Ð¢ÐÜUëœ¢}¢: J 36 Even if you are most sinful
Even more than sinners, all
„±Z ¿¢¢ÝÐ£±ïÝñ± ±ëç…Ýæ „‹¼çÚc²ç„ JJ You are verily more sinful
You can cross all your sin
37 ²ƒñ{¢æç„ „ç}¢h¢ïùçx¢A|¢üS}¢„¢yÜUéL¼ïù…éüÝ J 37 How blazing fire always burns

38 Ý çã ¿¢¢ÝïÝ „Îëà¢æ Ðç±~¢ç}¢ã ç±l¼ï J 38 Equal to knowledge, other purifier none

39 Ÿ¢h¢±¢¡Ì|¢¼ï ¿¢¢Ýæ ¼yÐÚ: „æ²¼ïç‹Îí²: J 39 Gets knowledge, dedicated one

40 ¥¿¢p¢Ÿ¢g{¢Ýp „æà¢²¢y}¢¢ ç±Ýà²ç¼ J 40 Undedicated and ignorant one

41 ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ ¿¢¢Ý„æç†Àó¢„æà¢²}¢ì J 41 Do your works in self aligned way

42 ²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï 42 Sun consumes all liquids well

Also fire consumes everything, all
ãé¼¢à¢Ýø™¢çÐ çã „±ü|¢ÿ¢: J Same way yogi digests pleasures, all
¼ƒñ± ²¢ïx¢è ç±¯²¢‹Ðí|¢éÑìQUï Being pure without taint of merits, sins,
all.
Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ
43 ¼S}¢¢Î¿¢¢Ý„}|¢ê¼æ NySƒæ ¿¢¢Ý¢ç„Ý¢y}¢Ý: J 43 The ignorance - born doubts you cut
çÀœ±ñ±æ „æà¢²æ ²¢ïx¢}¢¢ç¼D¢ïçœ¢D |¢¢Ú¼ JJ Tearing these doubts self-poised, be
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Fourth Chapter in

™¼éƒ¢üïùŠ²¢²: JJ 4 JJ
232 Sri Samagra Bhagavad Gita SBP • IV-34 to 43

JJ ú Ý}¢: JJ ¥ƒ Fifth Chapter JJ
Ð@}¢¢ïùŠ²¢²: 5 JJ
1 Renunciation of work then you hailed
1 „æó²¢„æ ÜU}¢ü‡¢¢æ ÜUëc‡¢ ÐéÝ²¢üïx¢æ ™ à¢æ„ç„ J Krishna! Again now, yoga you hailed.
Which is better, please let me know
²ÓÀîï² »¼²¢ïÚïÜUæ ¼‹}¢ï Ï¢íêçã ç±çÝçp¼}¢ì JJ One way of certainty, please tell now.

2 Renunciation and the work path too,
2 „ó²¢„: ÜU}¢ü²¢ïx¢p çÝ:Ÿ¢ï²„ÜUÚ¢±é|¢¢ñ J Both are good, keep no doubt you.
¼²¢ïS¼é ÜU}¢ü„ó²¢„¢yÜU}¢ü²¢ïx¢¢ï ç±çà¢c²¼ï JJ But the renunciation of work,
Better is the yoga of the work.
3 As renunciator should be known he,

3 ¿¢ï²: „ çÝy²„ó²¢„è ²¢ï Ý mïçC Ý ÜU¢Ñìÿ¢ç¼ J Hates not who and desires not, see!
çÝmü‹m¢ï çã }¢ã¢Ï¢¢ã¢ï „é¶æ Ï¢‹{¢çm}¢éÓ²¼ï JJ Beyond duality is sure ever he,
Easily from bondage he becomes
completely free.
4 „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: Ðí±Îç‹¼ Ý Ðç‡Ç¼¢: J 4 Work and knowledge as separate

»ÜU}¢Œ²¢çSƒ¼: „}²x¢é|¢²¢ï: ÈUH}¢àÝé¼ï JJ A wise one never differentiates them!
Even if stationed in any one of them
One will rightly gain the results of
both of them
5 ²y„¢æw²ñ: Ðí¢Œ²¼ï Sƒ¢Ýæ ¼l¢ïx¢ñÚÝéx¢}²¼ï J 5 From knowledge path comes which state
In path of work also one goes to that
»ÜUæ „¢æw²æ ™ ²¢ïx¢æ ™ ²: Ðà²ç¼ „ Ðà²ç¼ JJ state
Knowledge and work as same and one,
6 „ó²¢„S¼é }¢ã¢Ï¢¢ã¢ï Îé:¶}¢¢#é}¢²¢ïx¢¼: J 6 Renunciation is the difficult one,

BP12 BP12
BP13 7 Attainer of yoga, purified self, BP13
7 ²¢ïx¢²éQU¢ï ç±à¢éh¢y}¢¢ ç±ç…¼¢y}¢¢ ç…¼ïç‹Îí²: J Victor of senses, winner of self,
8 Though sees he, though listens he,

8 Ýñ± çÜUç@yÜUÚ¢ï}¢èç¼ ²éQU¢ï }¢‹²ï¼ ¼y±ç±¼ì J Though eats he, though breaths he,
9 ÐíHÐç‹±HÐÝì x¢ëØó¢éç‹}¢¯çó¢ç}¢¯ó¢çÐ J 9 Though he speaks or weeps, he

Though shuts and opens his eyes he,
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü¯é ±¼ü‹¼ §ç¼ {¢Ú²Ýì JJ The knower should always see,
That in the objects organs act,
SBP • V-1 to 9 IX. Sampoorna Bhojapatri Gita 233

10 Ï¢ír¢‡²¢{¢² ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÜUÚ¢ïç¼ ²: J 10 In THAT ultimate offering the works,
11 ÜU¢²ïÝ }¢Ý„¢ Ï¢éhK¢ ÜUï±HñçÚç‹Îí²ñÚçÐ J 11 With body and mind, intellect, he

²¢ïçx¢Ý: ÜU}¢ü ÜUé±çü ‹¼ „Xæ y²vy±¢ùùy}¢ç„h²ï JJ Carries out works, yogi you see,
Leaving attachment for self-realisation, he.
12 ²éQU: ÜU}¢üÈUHæ y²vy±¢ à¢¢ç‹¼}¢¢Œ¢A¢ïç¼ ÝñçDÜUè}¢ì J 12 Leaving fruits of work, self aligned one,
13 „±üÜU}¢¢üç‡¢ }¢Ý„¢ „ó²S²¢S¼ï „é¶æ ±à¢è J 13 All of the works leaving from his mind,
14 Ý ÜU¼ëüy±æ Ý ÜU}¢¢üç‡¢ H¢ïÜUS² „ë…ç¼ Ðí|¢é: J 14 Neither doer-ship, not even works.
15 Ý¢Îœ¢ï ÜUS²ç™yÐ¢Ðæ Ý ™ñ± „éÜUë¼æ ç±|¢é: J 15 Anybody’s sin, Lord accepts not,
16 ¿¢¢ÝïÝ ¼é ¼Î¿¢¢Ýæ ²ï¯¢æ Ý¢çà¢¼}¢¢y}¢Ý: J 16 This ignorance by knowledge when,
17 ¼iéh²S¼Î¢y}¢¢ÝS¼çó¢D¢S¼yÐÚ¢²‡¢¢: J 17 Thinking THAT and self in THAT
x¢ÓÀ‹y²ÐéÝÚ¢±ëôœ¢ ¿¢¢ÝçÝ{¢üñ¼ÜUË}¢¯¢: JJ They attain the non-return path
Who wash impurities in knowledge path.
** 18 S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J 18 Though remember often their actions,

they
„QU¢ ¥çÐ Ý „Á…ç‹¼ ÐVï Úç±ÜUÚ¢ §± JJ Though are in touch with their actions,
they
Though appear to be interested in their
actions, they
sure they.
19 ç±l¢ç±Ý²„}Ðó¢ï Ï¢í¢r¢‡¢ï x¢ç± ãçS¼çÝ J 19 The respectful one, educated one,
20 §ãñ± ¼ñ<…¼: S±x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J 20 One can be free from cycle and bind,
Now and here, heaven he can find
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ In the equality stationing the mind.
Equality is quality, pure supreme.
Being equal is being with supreme.
234 Sri Samagra Bhagavad Gita SBP • V-10 to 20

21 Ý ÐíNc²ïçyÐí²æ Ðí¢Œ² Ý¢ïçm…ïyÐí¢Œ² ™¢çÐí²}¢ì J 21 Knower of Brahmin is, in IT fixed.
22 From external contacts detaching self,

22 Ï¢¢sSÐà¢ïcü ±„QU¢y}¢¢ ç±‹Î¢y²¢y}¢çÝ ²: „é¶}¢ì J Attains the bliss which is in own self,
„ Ï¢ír¢²¢ïx¢²éQU¢y}¢¢ „é¶}¢Ã²²}¢àÝé¼ï JJ In yoga of Brahman joining self,
Eternal bliss realises one self.
23 ²ï çã „æS¢x¢ü…¢ |¢¢ïx¢¢ Îé:¶²¢ïÝ² »± ¼ï J 23 The pleasures that are contact born

Are cause of grief like sharp thorn,
24 à¢ÜA ¢ï¼èãñ± ²: „¢ïÉéæ Ðí¢ÜUì à¢ÚèÚç±}¢¢ïÿ¢‡¢¢¼ì J 24 Who can resist the desire born speed
ÜU¢}¢RU¢ï{¢ïj±æ ±ïx¢æ „ ²¢ïx¢è „ „é¶è }¢¼: JJ That one is a Yogi, aligned one,
BP13 It is said that, he surely a joyful one. BP13
BP14 25 Who is internally happy, stable in his own self BP14
25 ¥‹¼:„é¶¢ïù‹¼Ú¢Ú¢}¢S¼ƒ¢‹¼Á²¢üïç¼Úï± ²: J
„ Ð¢ƒü ÐÚ}¢æ ²¢ïx¢æ Ï¢ír¢|¢ê¼¢ïùç{x¢ÓÀç¼ JJ He will pass through, Partha! ultimate
yogic gate,
26 H|¢‹¼ï Ï¢ír¢çÝ±¢ü‡¢}¢ë¯²: ÿ¢è‡¢ÜUË}¢¯¢: J 26 He will reach the supreme state

27 ÜU¢}¢RU¢ï{ç±}¢éQU¢Ý¢æ ²¼èÝ¢æ ²¼™ï¼„¢}¢ì J 27 From desire, anger, is full free which one,
28 SÐà¢¢ü‹ÜUëy±¢ Ï¢çãÏ¢¢üs¢æpÿ¢épñ±¢‹¼Úï |¢íé±¢ï: J 28 Leaving completely external touch,

29 Joining organs, mind, intellect,

29 ²¼ïç‹Îí²}¢Ý¢ïÏ¢éçh}¢éüçÝ}¢¢üïÿ¢ÐÚ¢²‡¢: J Aims who for liberation, state-perfect,
ç±x¢¼ïÓÀ¢|¢²mï¯¢ï ²: „Î¢ }¢éQU »± „: JJ Leaves desire, fear, jealousy too,
He is yogi, verily ever free too.
30 |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ „±üH¢ïÜU}¢ãïEÚ}¢ì J 30 As enjoyer of the sacrifices all

§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Fifth Chapter in
Ð@}¢¢ïùŠ²¢²: JJ 5 JJ Song Supreme JJ 5 JJ
SBP • V-21 to 30 IX. Sampoorna Bhojapatri Gita 235

JJ ú Ý}¢: JJ ¥ƒ ¯D¢ïùŠ²¢²: 6 JJ Sixth Chapter JJ

1 Without expecting fruits of works,
1 ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z ÜU}¢ü ÜUÚ¢ïç¼ ²: J Who carries out well all his works,
„ „ó²¢„è ™ ²¢ïx¢è ™ Ý çÝÚçx¢AÝü ™¢çRU²: JJ He is renouncer, yogi who strives,
Not that one, fire; who leaves.
2 ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üïx¢æ ¼æ ç±çh Ð¢‡Ç± J 2 As renunciation, called which is,

That is same as what yoga is.
3 ¥¢LLÿ¢¢ï}¢éüÝï²¢üïx¢æ ÜU}¢ü ÜU¢Ú‡¢}¢éÓ²¼ï J 3 For seeker of yoga; the ever silent,

Work is called the instrument.
4 ²Î¢ çã Ýïç‹Îí²¢ƒïü¯é Ý ÜU}¢üS±Ýé¯Á…¼ï J 4 When in sense objects interested not,

When in his actions attached not,
„±ü„VËÐ„ó²¢„è ²¢ïx¢¢MÉS¼Î¢ïÓ²¼ï JJ When all intentions fully leave,
5 ©hÚïÎ¢y}¢Ý¢y}¢¢Ýæ Ý¢y}¢¢Ý}¢±„¢Î²ï¼ì J 5 Let one lift self by self,

6 Ï¢‹{éÚ¢y}¢¢y}¢ÝS¼S² ²ïÝñ±¢y}¢¢y}¢Ý¢ ç…¼: J 6 Self is best friend of self,

Whose self is won by own self.
7 ç…¼¢y}¢Ý: Ðíà¢¢‹¼S² ÐÚ¢ùùy}¢„é „}¢¢ }¢ç¼: J 7 In heat and cold, loss and gain,
In respect, insult, pleasure and pain,
à¢è¼¢ïc‡¢„é¶Îé:¶ï¯é ¼ƒ¢ }¢¢Ý¢±}¢¢Ý²¢ï: JJ Peaceful is, the winner of self,
Who is one with every other self.
8 ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ ÜUêÅSƒ¢ï ç±ç…¼ïç‹Îí²: J 8 With knowledge wisdom satisfied self,

9 „éNç‹}¢~¢¢²éüÎ¢„èÝ}¢Š²Sƒmïc²Ï¢‹{é¯é J 9 For well wishers, friends, unconcerned ones,

10 ²¢ïx¢è ²éTè¼ „¼¼}¢¢y}¢¢Ýæ Úãç„ çSƒ¼: J 10 The yogi should always be,
236 Sri Samagra Bhagavad Gita SBP • VI-1 to 10

11 à¢é™¢ñ Îïà¢ï Ðíç¼D¢Œ² çSƒÚ}¢¢„Ý}¢¢y}¢Ý: J 11 Positioning himself in cleanly space,
12 ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ ²¼ç™œ¢ïç‹Îí²çRU²: 12 On a single point; concentrating mind,

Claiming memory, and senses which bind,
13 „}¢ ÜU¢²çà¢Ú¢ïx¢íè±æ {¢Ú²ó¢™H: çSƒ¼: J 13 Keeping steady, unknowing the body,

neck, head,
„æÐà²ó¢¢ç„ÜU¢x¢íæ S±æ çÎà¢p¢Ý±H¢ïÜU²Ýì JJ Straight and calm, with, cool head,
Keeping sight on the tip of the nose,
14 Ðíø¢¢‹¼¢y}¢¢ ç±x¢¼|¢èÏ¢íür¢™¢çÚ±í¼ï çSƒ¼: J 14 Being fearless and tranquil in self,

Taking path of; the supreme self,
15 ²éTó¢ï±æ „Î¢ùùy}¢¢Ýæ }¢Îì|¢QU¢ï Ý¢‹²}¢¢Ý„: J 15 Always being in self in this way,

With none-other mindness, my
à¢¢ô‹¼ çÝ±¢ü‡¢ÐÚ}¢¢æ }¢y„æSƒ¢}¢ç{x¢ÓÀç¼ JJ devotees this way
Attains peace, in the ultimate way;
BP14
16 Yoga is not for; eats excess who. BP15
BP14 16 ²¢ïx¢¢ïùçS¼ Ýñ±¢y²àÝ¼¢ï Ý ™ñÜU¢‹¼}¢ÝÔ¢A¼: J Yoga is not for; eats alone who.
BP15 Ý ™¢ç¼S±Œ¢Aà¢èHS² Ý¢ç¼…¢x¢Ú¼¢ïù…éüÝ JJ Yoga is not for; sleeps more who.
Yoga is not for; awake more is who.
17 ²éQU¢ã¢Úç±ã¢ÚS² ²éQU™ïCS² ÜU}¢ü„é J 17 Appropriately who recreates, eats.

Appropriately who works and acts,
18 ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢y}¢‹²ï±¢±ç¼D¼ï J 18 Mind is well regulated when,

In self alone, is positioned when,
19 Compared with peace, steadiness,

19 ²ƒ¢ ÎèÐ¢ï çÝ±¢¼Sƒ¢ï ÝïX¼ï „¢ïÐ}¢¢ S}¢ë¼¢ J Of the lamp in a recess that is, windless,
²¢ïçx¢Ý¢ï ²¼ç™œ¢S² ²éT¼¢ï ²¢ïx¢}¢¢y}¢çÝ JJ Is the peace of the yogi’s mind;
Which is called yoga self aligned mind.
20 ²~¢¢ïÐÚ}¢¼ï ç™œ¢æ çÝLhæ ²¢ïx¢„ï±Ý¢¼ì J 20 When one’s mind, is tranquil,

When in practice of yoga, it says still,
21 „é¶}¢¢y²ç‹¼ÜUæ ²~¢ Ï¢éçhx¢í¢s}¢¼èç‹Îí²}¢ì J 21 Greatest happiness, is at which state,

±ïçœ¢ ²~¢ Ý ™ñ±¢²æ çSƒ¼àÓ²±ç¼ ¼œ±¼: JJ Happiness, which, senses sense not,
Established where one falls not,
SBP • VI-11 to 21 IX. Sampoorna Bhojapatri Gita 237

22 ²æ HÏŠ±¢ ™¢ÐÚæ H¢|¢æ }¢‹²¼ï Ý¢ç{ÜUæ ¼¼: J 22 Greater than that gain, is no gain which,
23 ¼æ ç±l¢gé:¶„æ²¢ïx¢ç±²¢ïx¢æ ²¢ïx¢„æç¿¢¼}¢ì J 23 Grief exists not, at which state,

„ çÝp²ïÝ ²¢ïQUÃ²¢ï ²¢ïx¢¢ï çÝ<±‡‡¢™ï¼„¢ JJ With determination; is this yogic state,
With unwavering, unconcerned mind; is
this state.
24 „VËÐÐí|¢±¢‹ÜU¢}¢¢æSy²vy±¢ „±¢üÝà¢ï¯¼: J 24 Wiping out desires and also needs,

Which are born from intention seeds,
25 Gradually, gradually withdrawing in,

25 à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ {ëç¼x¢ëãè¼²¢ J House of steadiness; entering in,
26 ²¼¢ï ²¼¢ï çÝpÚç¼ }¢Ýp@H}¢çSƒÚ}¢ì J 26 Wherever, wherever runs, wavering mind,

27 Ðíà¢¢‹¼}¢Ý„æ sïÝæ ²¢ïçx¢Ýæ „é¶}¢éœ¢}¢}¢ì J 27 Peaceful mind attains that one,

28 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J 28 Staying ever in own self-bliss.

Yogi with mindfulness
„é¶ïÝ Ï¢ír¢„æ²¢ïx¢}¢y²‹¼}¢ç{x¢ÓÀç¼ JJ Easily connects well with supreme one
29 „ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: „¢ïùÿ¢Ú: ÐÚ}¢: S}¢ë¼: J 29 He is Brahma and Shiva, Indra is he
As eternal, supreme, called is he
„ »± ç±c‡¢éæ „ Ðí¢‡¢: „ ÜU¢H¢ôxÝ: „ ™‹Îí}¢¢: JJ Verily Vishnu and life breath is he
Time, Fire, Moon also is he
30 „ »± „±Z ²Îì|¢ê¼æ ²Ó™ |¢Ã²æ „Ý¢¼Ý}¢ì J 30 He is all, created is which

Also that to be created is which
¿¢¢y±¢ ¼æ }¢ëy²é}¢y²ïç¼ Ý¢‹²: Ð‹ƒ¢ ç±}¢éQU²ï JJ Knowing Him, Death is overcome, true!
There is no other path to liberation, true!
31 „±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü|¢ê¼¢çÝ ™¢y}¢çÝ J 31 All living beings in his self
In all living beings his very self
„}Ðà²Ýì Ï¢ír¢ÐÚ}¢æ ²¢ç¼ Ý¢‹²ïÝ ãï¼éÝ¢ JJ Seeing well one attains ultimate
supreme state
No other way is there to that state.
32 Making oneself as lower fire stick

32 ¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ Ðí‡¢±æ ™¢ïœ¢Ú¢Úç‡¢}¢ì J Making Pranava, (AUM(.) as upper fire
¿¢¢ÝçÝ}¢üƒÝ¢|²¢„¢yÐ¢à¢æ Îãç¼ ÐêL¯: JJ stick
Churning the knowledge in practice way
Person burns the sins in bright way.

33 Ðà²¼ï ²¢ïx¢²éQU¢y}¢¢ „±ü~¢ „}¢Îà¢üÝ: JJ 33 Visualizes all yogi with harmonious self
Sameness everywhere for that self
²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ „±Z ™ }¢ç² Ðà²ç¼ J Who sees in every one, “me”
Who sees every one, in “me”
¼S²¢ãæ Ý Ðí‡¢à²¢ç}¢ „ ™ }¢ï Ý Ðí‡¢à²ç¼ JJ He is always in touch with “me”
With him always is in touch, “me”
BP15 34 ²S¼é „±¢üç‡¢ |¢ê¼¢çÝ ¥¢y}¢‹²ï±¢ÝéÐà²ç¼ J 34 Verily in his own self

BP16 „±ü|¢ê¼ï¯é ™¢y}¢¢Ýæ ¼¼¢ï Ý ç±…éx¢éŒ„¼ï JJ Whoever sees beings all BP15
And also in beings all BP16
Verily sees his own self
He becomes pure hateless self
35 „±ü|¢ê¼çSƒ¼æ ²¢ï }¢¢æ |¢…y²ïÜUy±}¢¢çSƒ¼: J 35 Residing in all beings is “me”,

36 ¥¢y}¢¢ñÐ}²ïÝ „±ü~¢ „}¢æ Ðà²ç¼ ²¢ïù…éüÝ J 36 His very self how one treats,

37 When you teach this yoga to me,
37 ²¢ïù²æ ²¢ïx¢Sy±²¢ Ðí¢ïQU: „¢}²ïÝ }¢{é„êÎÝ J Madhusudan! About equality to me,
My mind is wavering, I can’t see,
»¼S²¢ãæ Ý Ðø²¢ç}¢ ™@Hy±¢çySƒô¼ çSƒÚ¢}¢ì JJ Stability is sometimes, lost by me.
38 ™@Hæ çã }¢Ý: ÜUëc‡¢ Ðí}¢¢çƒ Ï¢H±gëÉ}¢ì J 38 Krishna! Mind is wavering one,

Strong, forceful, and dangerous, one

39 No doubt my dear oh! Great one,
39 ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï }¢Ý¢ï Îé<Ýx¢íãæ ™H}¢ì J Mind is wavering, unstable one,
¥|²¢„ïÝ ¼é ÜU¢ñ‹¼ï² ±ñÚ¢x²ï‡¢ ™ x¢ës¼ï JJ It is difficult to control that one,
Stop that mind with intellect mount.
40 ¥„æ²¼¢y}¢Ý¢ ²¢ïx¢¢ï ÎécÐí¢Ð §ç¼ }¢ï }¢ç¼: J 40 Without self control yoga is hard,

41 What happens to not-aligned but
41 ¥²¼: Ÿ¢h²¢ïÐï¼¢ï ²¢ïx¢¢Ó™çH¼}¢¢Ý„: J dedicated one
** çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Whose mind becomes disturbed wavering one
Slipping from right present path
** 42 ¥ÝïÜUç™œ¢¢ïùç±Ÿ¢¢‹¼¢ï }¢¢ïãS²ñ± ±à¢æ x¢¼: J 42 In many restless mind states, he

¥Ðí¢Œ² ²¢ïx¢„æç„ôh ÜU¢æ x¢ô¼ ÜUëc‡¢ x¢ÓÀç¼ JJ If he realises not in yogic way
What way he goes, please now you say.
SBP • VI-33 to 42 IX. Sampoorna Bhojapatri Gita 239

43 ÜUçÓ™ó¢¢ï|¢²ç±|¢íCçàÀó¢¢|¢íç}¢± Ýà²ç¼ J 43 Losing the worlds; this, that, both,
¥Ðíç¼D¢ï }¢ã¢Ï¢¢ã¢ï ç±Ý¢à¢æ ±¢ç{x¢ÓÀç¼ JJ Like evaporated, weakened cloud,
Becoming unstable loosing in world
Will he perish, Oh! great Lord.
44 »¼‹}¢ï „æà¢²æ ÜUëc‡¢ Àïœ¢é}¢ãüS²à¢ï¯¼: J 44 Krishna! This my fear and doubt,
y±Î‹²: „æà¢²S²¢S² Àïœ¢¢ Ý séÐÐl¼ï JJ You can dispel, there is no doubt.
None can clear apart from you,

45 Neither in this, and, in that not,
45 Ð¢ƒü Ýñ±ïã Ý¢}¢é~¢ ç±Ý¢à¢S¼S² ç±l¼ï J Harm for him is there naught.
Ý çã ÜUË²¢‡¢ÜUëyÜUçpgéx¢üô¼ …¢¼é x¢ÓÀç¼ JJ The doer of good, now you see,
To lower places falls not he.
46 To good worlds; surely he goes,

46 Ðí¢Œ² Ðé‡²ÜUë¼¢æ H¢ïÜU¢Ýéç¯y±¢ à¢¢E¼è: „}¢¢: J There, for long time happily lives,
47 Or he gets, born to people good,

47 ¥ƒ±¢ ²¢ïçx¢Ý¢}¢ï± …¢²¼ï {è}¢¼¢æ ÜUéHï J Yogis whose thinking is good,
48 ¼~¢ ¼æ Ï¢éçh„æ²¢ïx¢æ H|¢¼ï Ð¢ñ±üÎïçãÜU}¢ì J 48 There he finds his old way,

The yogic way, intellect way,
¼¼¢ï |¢ê²¢ïùçÐ ²¼¼ï ç„h²ï ÜUéLÝ‹ÎÝ JJ He endeavours in that way,
Son of Kunti! that is his way.
49 Ðê±¢ü|²¢„ïÝ ¼ïÝñ± çãî²¼ï s±à¢¢ïùçÐ „Ýì J 49 Because of his, own good past,
He naturally regains yoga, and is not lost.
50 Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è „æà¢éhçÜUçËÏ¢¯: J 50 One who strives on; on, and on,
BP16 To supreme state that one moves. BP16
BP17 51 Yogi is better than contemplating ones, BP17
51 ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è ¿¢¢çÝ|²à™ }¢¼¢ïùç{ÜU: J
Yogi is also better than even knowing ones,
52 ²¢ïçx¢Ý¢}¢çÐ „±ïü¯¢æ }¢e¼ïÝ¢‹¼Ú¢y}¢Ý¢ J 52 Amongst yogis endeavouring ones,

Who sees me in the inner place,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ ¯D¢ïùŠ²¢²: JJ 6 JJ This is the Sixth Chapter in


JJ ú Ý}¢: JJ ¥ƒ „#}¢¢ïùŠ²¢²: 7 JJ Seventh Chapter JJ

1 Arjuna! Engaging mind in me,
1 }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü ²¢ïx¢æ ²éT‹}¢Î¢çŸ¢¼: J Perform yoga taking refuge in me.
2 That knowledge, the wisdomful,

2 ¿¢¢Ýæ ¼ïùãæ „ç±¿¢¢Ýç}¢Îæ ±ÿ²¢}²à¢ï¯¼: J Leaving nothing, I will tell.
²Á¿¢¢y±¢ Ý ÐéÝ: çÜUç@Á¿¢¢¼Ã²}¢±çà¢c²¼ï JJ Knowing which little remains again to know,
3 }¢Ýéc²¢‡¢¢æ „ãdï¯é ÜUçpl¼ç¼ ç„h²ï J 3 One man amongst thousand men,

May strive to realise now and then.
4 |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: ¶æ }¢Ý¢ï Ï¢éçhÚï± ™ J 4 Land and water fire too,

Air and space, mind, intellect too,
5 ¥ÐÚï²ç}¢¼Sy±‹²¢æ ÐíÜUëô¼ ç±çh }¢ï ÐÚ¢}¢ì J 5 This my nature is the lower one,
Apart from this is the higher one,
6 »¼l¢ïÝèçÝ |¢ê¼¢çÝ „±¢ü‡¢èy²éÐ{¢Ú² J 6 These are origin of beings all,

¥ãæ ÜUëyFS² …x¢¼: ÐíH²: Ðí|¢±S¼ƒ¢ JJ Origin of all worlds is sure me,
End and beginning is also me.
7 }¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜUç@ÎçS¼ {ÝT² J 7 There is nothing greater than me,

8 Ú„¢ïùã}¢Œ„é ÜU¢ñ‹¼ï² Ðí|¢¢çS}¢ à¢çà¢„ê²ü²¢ï: J 8 Taste in water: me, Kunti’s son!

9 Ðé‡²: ÐëçƒÃ²¢æ x¢‹{¢ïùçS}¢ ¼ï…p¢çS}¢ ç±|¢¢±„¢ñ J 9 The meritful fragrance of earth is me,
10 Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ ç±çh Ð¢ƒü „Ý¢¼Ý}¢ì J 10 Seed of all beings is me,
SBP • VII-1 to 10 IX. Sampoorna Bhojapatri Gita 241

11 Ï¢Hæ Ï¢H±¼¢æ ™¢ãæ ÜU¢}¢Ú¢x¢ç±±<…¼}¢ì J 11 The strength of strong ones is me,
12 And, whosoever is Sattvik one,

12 ²ï ™ñ± „¢çœ±ÜU¢ |¢¢±¢ Ú¢…„¢S¼¢}¢„¢p ²ï J Who is Rajasik, Tamasik one,
}¢œ¢ »±ïã ¼¢ç‹±çh Ý y±ãæ ¼ï¯é ¼ï }¢ç² JJ They exist, you know here only because of me,
13 ç~¢ç|¢x¢éü‡¢}¢²ñ|¢¢ü±ñÚïç|¢: „±üç}¢Îæ …x¢¼ì J 13 Deluded by these characters three,

14 This illusion is created by me.

14 Îñ±è sï¯¢ x¢é‡¢}¢²è }¢}¢ }¢¢²¢ ÎéÚy²²¢ J It’s divine and characterful, see.
15 Doers of evil, ignorant men,

15 Ý }¢¢æ ÎécÜUëç¼Ý¢ï }¢êÉ¢: ÐíÐl‹¼ï ÝÚ¢{}¢¢: J My refuge, take not, lonely men.
16 Arjuna! Hear, doers of good,

16 ™¼é<±{¢ |¢…‹¼ï }¢¢æ …Ý¢: „éÜUëç¼Ý¢ïù…éüÝ J Worship me in four ways: good.
BP17
¼ï¯¢æ ¿¢¢Ýè çÝy²²éQU »ÜU|¢çQU<±çà¢c²¼ï J 17 In them, knowledgeable is steady every way, BP18
BP17 17 Excels in devotion in the singular way.
BP18 çÐí²¢ï çã ¿¢¢çÝÝ¢ïùy²ƒü}¢ãæ „ ™ }¢}¢ çÐí²: JJ Greatly dear to knowledgeable is me,
18 ©Î¢Ú¢: „±ü »±ñ¼ï ¿¢¢Ýè y±¢y}¢ñ± }¢ï }¢¼: J 18 Noble are surely all of them see!
But knowledgeable is considered as verily me.
19 Ï¢ãêÝ¢æ …‹}¢Ý¢}¢‹¼ï ¿¢¢Ý±¢‹}¢¢æ ÐíÐl¼ï J 19 After the end of many births see!
20 ÜU¢}¢ñS¼ñS¼ñNü¼¿¢¢Ý¢: ÐíÐl‹¼ïù‹²Îï±¼¢: J 20 With many desires whose knowledge is lost,

21 ²¢ï ²¢ï ²¢æ ²¢æ ¼Ýéæ |¢QU: Ÿ¢h²¢<™¼éç}¢ÓÀç¼ J 21 When a devotee worships in whatever way,
22 „ ¼²¢ Ÿ¢h²¢ ²éQUS¼S²¢Ú¢{Ý}¢èã¼ï J 22 With dedication, if worships one,

242 Sri Samagra Bhagavad Gita SBP • VII-11 to 22

23 ¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼Îì |¢±y²ËÐ}¢ï{„¢}¢ì J 23 Limited are fruits in that way
Fruits of thought less, let me say
Îï±¢Ýì Îï±²…¢ï ²¢ç‹¼ ç„h¢‹²¢ç‹¼ ç„h±í¼¢: JJ Verily deities, devotees will get
Realised ones, their worshippers get.
** 24 ²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ x¢‹{±ZS¼yÐÚ¢²‡¢¢: J 24 Celestial ones, their worshippers get

Angels, their own worshippers get
|¢ê¼¢‹|¢ê¼²…¢ï ²¢ç‹¼ }¢Îì|¢QU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Elemental deities, their devotees get
Surely me, my worshippers do get.
25 ¥Ã²QUæ Ã²çQU}¢¢Ðó¢æ }¢‹²‹¼ï }¢¢}¢Ï¢éh²: J 25 Non intelligent considers me in form,

26 Ý¢ãæ ÐíÜU¢à¢: „±üS² ²¢ïx¢}¢¢²¢„}¢¢±ë¼: J 26 Illuminated, to all is not me,

27 ±ïÎ¢ãæ „}¢¼è¼¢çÝ ±¼ü}¢¢Ý¢çÝ ™¢…éüÝ J 27 Beings that were in past are known to me.
Beings that are in present too are known to me.
|¢ç±c²ç‹¼ ™ |¢ê¼¢çÝ }¢¢æ ¼é ±ïÎ Ý ÜUpÝ JJ Beings that will be in future are also known
to me.
But Arjuna! Any one knows not me.
28 §ÓÀ¢mï¯„}¢éyƒïÝ m‹m}¢¢ïãïÝ |¢¢Ú¼ J 28 Like and dislike bind man well.

29 ²ï¯¢æ y±‹¼æ x¢¼æ Ð¢Ðæ …Ý¢Ý¢æ Ðé‡²ÜU}¢ü‡¢¢}¢ì J 29 But good deeds, those who do,
Whose sins are ended, gone away too.
30 …Ú¢}¢Ú‡¢}¢¢ïÿ¢¢² }¢¢}¢¢çŸ¢y² ²¼ç‹¼ ²ï J 30 For release from, the decay and death,
31 „¢ç{|¢ê¼¢ç{Îñ±æ }¢¢æ „¢ç{²¿¢æ ™ ²ï ç±Îé: J 31 In being is me, in divine is me,

§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ „#}¢¢ïùŠ²¢²: JJ 7 JJ This is the Seventh Chapter in

SBP • VII-23 to 31 IX. Sampoorna Bhojapatri Gita 243

JJ ú Ý}¢: JJ ¥ƒ Eighth Chapter JJ
¥C}¢¢ïùŠ²¢²: 8 JJ
Arjuna said
¥…éüÝ ©±¢™ 1 What is ultimate, self is what?
1 ôÜU ¼ÎìÏ¢ír¢ çÜU}¢Š²¢y}¢æ ôÜU ÜU}¢ü ÐéL¯¢ïœ¢}¢ J Best of persons, work is what?
¥ç{|¢ê¼æ ™ ôÜU Ðí¢ïQU}¢ç{Îñ±æ çÜU}¢éÓ²¼ï JJ Then as divine is said what?
2 In this body, is known that,

2 ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ ÎïãïùçS}¢‹}¢{é„êÎÝ J As sacrifice, tell me that.
Ðí²¢‡¢ÜU¢HïùçÐ ÜUƒæ ¿¢ï²¢ïùç„ çÝ²¼¢y}¢ç|¢: JJ Even at end of life’s journey, how,

3 Imperishable supreme is ultimate,
3 ¥ÿ¢Úæ Ï¢ír¢ ÐÚ}¢æ S±|¢¢±¢ïùŠ²¢y}¢}¢éÓ²¼ï J Inner essence is self, my mate!
Cause for birth of living being all,
|¢ê¼|¢¢±¢ïj±ÜUÚ¢ï ç±„x¢ü: ÜU}¢ü„æç¿¢¼: JJ Is known as work by one and all.
4 Being is that which perishes, you see,

4 ¥ç{|¢ê¼æ ÿ¢Ú¢ï |¢¢±: ÐéL¯E¢ç{Îñ±¼}¢ì J The “person” is really divine, know ye.
5 ¥‹¼ÜU¢Hï ™ }¢¢}¢ï± S}¢Ú‹}¢évy±¢ ÜUHï±Ú}¢ì J 5 At time of end who thinks ‘me’

BP18 ²: Ðí²¢ç¼ „ }¢j¢±æ ²¢ç¼ Ý¢Sy²~¢ „æà¢²: JJ He will attain the state of ‘me’, BP18
BP19 There is no doubt, know from me. BP19
6 ²æ ²æ ±¢çÐ S}¢Ú‹|¢¢±æ y²…y²‹¼ï ÜUHï±Ú}¢ì J 6 Whatever intends and remembers one,

7 ¼S}¢¢y„±ïü¯é ÜU¢Hï¯é }¢¢}¢ÝéS}¢Ú ²éŠ² ™ J 7 Therefore, Arjuna! At all time ye,

}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh}¢¢ü}¢ï±ñc²S²„æà¢²}¢ì JJ Mind and intellect offering to ‘me,
Without doubt, you will come, only to me.
8 ¥|²¢„²¢ïx¢²éQUïÝ ™ï¼„¢ Ý¢‹²x¢¢ç}¢Ý¢ J 8 Joined in yoga in practice way,

9 ²ƒ¢ Ýl: S²‹Î}¢¢Ý¢: „}¢éÎíï 9 Into the ocean how the rivers flow
Into it, losing name and form how
x¢ÓÀ‹y²S¼æ Ý¢}¢MÐï ç±ã¢² J they go
¼ƒ¢ ç±m¢ó¢¢}¢MÐ¢çm}¢éQU: Into the ultimate divinity the knowers
flow
ÐÚ¢yÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ Losing name, form they unite with the
supreme glow
244 Sri Samagra Bhagavad Gita SBP • VIII-1 to 9

10 ÜUô± ÐéÚ¢‡¢}¢Ýéà¢¢ç„¼¢Ú}¢‡¢¢ïÚ‡¢è²¢æ„}¢ÝéS}¢Úïl: J 10 Knower is who, ancient who,
„±üS² {¢¼¢Ú}¢ç™‹y²MÐ}¢¢çÎy²y²±‡¢Z ¼}¢„: Atomic than atomic is who,
Supporter of all, is surely who,
ÐÚS¼¢¼ì JJ In inconceivable, form is who,
Shining like, the Sun is who,
11 Ðí²¢‡¢ÜU¢Hï }¢Ý„¢™HïÝ 11 At the time of journey thinking of him,

With devotion and yogic strength, unwavering
|¢QUK¢ ²é¼¢ï ²¢ïx¢Ï¢HïÝ ™ñ± J mind towards him,
|¢íé±¢ï}¢üŠ²ï Ðí¢‡¢}¢¢±ïà² „}²ÜU - Concentrating energy between the brows,
That supreme person, one reaches and knows.
12 Knowers say as imperishable which;
12 ²Îÿ¢Úæ ±ïÎç±Î¢ï ±Îç‹¼ ç±à¢ç‹¼ ²l¼²¢ï Seers enter leaving attachment which;
±è¼Ú¢x¢¢: J Seekers of ultimate, will move for which;
Let me declare in brief, That state is which
²çÎÓÀ‹¼¢ï Ï¢ír¢™²Z ™Úç‹¼ ¼œ¢ï ÐÎæ
„æx¢íãï‡¢¢ç|¢{¢S²ï JJ
13 ²Ó™ ±¢™¢ Ý¢|²éçÎ¼}¢|²él¼ï ™ ²ïÝ ±¢ÜUì J 13 Speech cannot speak about which
Speech can speak because of which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Know that as ultimate divine one
Not this which is worshipped as divine
one.
14 Mind cannot feel about which

14 }¢Ýé¼ï ²ó¢ }¢Ý„¢ ²ïÝ¢ãép }¢Ý¢ï }¢¼}¢ì J
Mind can feel because of which
one.
15 Eyes cannot see that which

15 ²Ó™ÿ¢é¯¢ Ý Ðà²ç¼ ²ïÝ ™ÿ¢êæç¯ Ðà²ç‹¼ J Eyes can see because of which
one.
16 à¢ë‡¢¢ïç¼ ²ó¢ Ÿ¢¢ï~¢ï‡¢ ²ïÝ Ÿ¢¢ï~¢ç}¢Îæ Ÿ¢é¼}¢ì J 16 Ears cannot hear that which
Ears can hear because of which
one
17 Breath cannot give life to which

17 Ðí¢‡¢èç¼ ²ó¢ Ðí¢‡¢ïÝ Ðí¢‡¢: Ðí¢‡¢è²¼ï ²¼: J Breath can become alive because of
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ which
Know that as ultimate divine one
one.
SBP • VIII-10 to 17 IX. Sampoorna Bhojapatri Gita 245

18 »¼hì²ï±¢ÿ¢Úæ Ï¢ír¢ »¼Îï±¢}¢ë¼æ ÐÚ}¢ì J 18 This is verily imperishable ultimate
This is verily immortal support
»¼Îï±¢Ã²²æ ¿¢¢y±¢ ²¢ï ²çÎÓÀïœ¢Î¢ŒÝé²¢¼ì JJ This is verily non-reducing spirit
Knowing It one attains supreme stage
19 Best is this support

19 »¼Î¢H}Ï¢Ýæ Ÿ¢ïD}¢ï¼Î¢H}Ï¢Ýæ ÐÚ}¢ì J Supreme is this support
»¼Î¢H}Ï¢Ýæ ¿¢¢y±¢ Ðí¢ŒÝ¢ïç¼ ÐÚ}¢¢æ x¢ç¼}¢ì JJ Knowing this support
One attains ultimate state
20 „±üm¢Ú¢ç‡¢ „æ²}² }¢Ý¢ï NçÎ çÝLŠ² ™ J 20 All gates of body, regulating well,
Confining mind, in own heart, well,
21 Thinking, uttering one letter ‘AUM’

21 ¥¢ïç}¢y²ïÜU¢ÿ¢Úæ Ï¢ír¢ Ã²¢ãÚ‹}¢¢}¢ÝéS}¢ÚÝì J Experiencing the one spirit ‘AUM’
22 ¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ Ðí¢‡¢¢ï ±¢Ñì }¢Ýà™ „: J 22 That verily is imperishable ultimate,

true
¼y„y²}¢}¢ë¼æ ™ñ± ¼çmçh |¢Ú¼¯ü|¢ JJ That is life breath and mind too
That is Truth and immortal too
Best of Bharatas! Know that, you
23 Ðí‡¢±¢ï {Ýé: à¢Ú¢ï s¢y}¢¢ Ï¢ír¢ ¼Ìÿ²}¢éÓ²¼ï J 23 Pranava, AUM(.), is the bow
Self, Atman, is the arrow
¥Ðí}¢œ¢ïÝ ±ïhÃ²æ à¢Ú±œ¢‹}¢²¢ï |¢±ï¼ì JJ Brahman, that ultimate, is the target
With alertness, it must be hit
So that it becomes one with That.
24 {Ýéx¢ëüãèy±ñ±ç}¢Îæ }¢ã¢›æ à¢Úæ séÐ¢„¢çÝçà¢¼æ 24 Taking Pranava AUM(.) bow as weapon

the great
ç±{¢² J Aiming Atma arrow sharpened by
¥¢²}² ¼Îì |¢¢±x¢¼ïÝ {èÚ¢ Hÿ²æ meditation, great
Drawing with feeling yogi, Brahman as
¼Îï±¢ÿ¢Úç}¢y²±ñçã JJ target
Discharges so that arrow becomes one
with target
That way, Atma-arrow becomes one
with Brahman-target
25 ¥Ý‹²™ï¼¢: „¼¼æ ²¢ï }¢¢æ S}¢Úç¼ çÝy²à¢: J 25 Who always thinks ne other than ‘me,,
¼S²¢ãæ „éH|¢: Ð¢ƒü çÝy²²éQUS² ÎïçãÝ: JJ He gets Partha! Quite easily ‘me’,
Always aligned, the yogic person is he.
BP19 26 }¢¢}¢éÐïy² ÐéÝ…ü‹}¢ Îé:¶¢H²}¢à¢¢E¼}¢ì J 26 There is no rebirth for who gets ‘me’, BP19
BP20 Rebirth is abode of pain, impermanent, see! BP20

27 ¥¢Ï¢ír¢|¢é±Ý¢Ì¢ïÜU¢: ÐéÝÚ¢±<¼Ý¢ïù…éüÝ J 27 Worlds up to the ultimate one,
28 Thousand worldly ages, let me say,

28 „ãd²éx¢Ð²ü‹¼}¢ã²ïü Ï¢ír¢‡¢¢ï ç±Îé: J Together make a cosmic day.
Ú¢ô~¢ ²éx¢„ãd¢‹¼¢æ ¼ïùã¢ïÚ¢~¢ç±Î¢ï …Ý¢: JJ Thousand worldly ages, that is right!,
29 ¥Ã²QU¢mKQU²: „±¢ü: Ðí|¢±‹y²ãÚ¢x¢}¢ï J 29 At dawn emerges every form,

30 |¢ê¼x¢í¢}¢: „ »±¢²æ |¢êy±¢ |¢êy±¢ ÐíHè²¼ï J 30 All living beings come and go,
31 ÐÚS¼S}¢¢œ¢é |¢¢±¢ïù‹²¢ï Ã²QU¢Ã²QU: „Ý¢¼Ý: J 31 Beyond, that, without form,

There is another formless form.
²: „ „±ïü¯é |¢ê¼ï¯é Ýà²y„é Ý ç±Ýà²ç¼ JJ Perishes not, that other ONE at all,
Perishes when, living beings all.
32 ¥Ã²QU¢ïùÿ¢Ú §y²éQUS¼}¢¢ãé: ÐÚ}¢¢æ x¢ç¼}¢ì J 32 Imperishable is, that formless form.

Ultimate goal, that formless form.
33 ÐéL¯: „ ÐÚ: Ð¢ƒü |¢QUK¢ H|²Sy±Ý‹²²¢ J 33 Apart from devotion, other way none,
²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éüÝ JJ Gaining whom rebirth occurs not
34 ²S²¢‹¼:Sƒ¢çÝ |¢ê¼¢çÝ ²~¢ „±Z Ðíç¼çD¼}¢ì JJ 34 Within who dwell, beings all.
Where is established is this all
35 ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢}¢¢±ëôœ¢ ™ñ± ²¢ïçx¢Ý: J 35 Return people, at which time,

36 ¥çx¢AÁ²¢üïç¼Úã: à¢éÜ£U : ¯‡}¢¢„¢ ©œ¢Ú¢²‡¢}¢ì J 36 Like day and fire and also light,
37 Like night and smoke and darkness,

37 {ê}¢¢ï Ú¢ç~¢S¼ƒ¢ ÜUëc‡¢: ¯‡}¢¢„¢ Îçÿ¢‡¢¢²Ý}¢ì J Half year cool and half moon less,
38 à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï …x¢¼: à¢¢E¼ï }¢¼ï J 38 Light and darkness are these two ways,
¥Ý²¢ï²¢üy²Ý¢±ëçœ¢}¢ïÜU²¢ùù±¼ü¼ïù‹²²¢ JJ One way is the returning way,
Other way is the non returning way.
SBP • VIII-27 to 38 IX. Sampoorna Bhojapatri Gita 247

39 Ýñ¼ï „ë¼è Ð¢ƒü …¢Ý‹²¢ïx¢è }¢és¢ç¼ ÜUpÝ J 39 Yogi knows, these two ways,
40 In knowledge, tempering, gain is what,

40 ±ïÎï¯é ²¿¢ï¯é ¼Ð:„é ™ñ± Î¢Ýï¯é ²yÐé‡²ÈUHæ In sacrifice, giving, gain is what,
ÐíçÎC}¢ì J Beyond that gains is that ultimate,
Knowing this, yogi, attains that state.
¥y²ïç¼ ¼y„±üç}¢Îæ ç±çÎy±¢ ²¢ïx¢è ÐÚæ Sƒ¢Ý}¢éÐñç¼
™¢l}¢ì JJ This is the Eighth Chapter in
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ ¥C}¢¢ïùŠ²¢²: JJ 8 JJ Song Supreme JJ 8 JJ

JJ ú Ý}¢: JJ ¥ƒ Ninth Chapter JJ
Ý±}¢¢ïùŠ²¢²: 9 JJ
1 Now let me tell the secret most,
1 §Îæ ¼é ¼ï x¢és¼}¢æ Ðí±ÿ²¢}²Ý„ê²±ï J Jealousless one! This is top most.
2 This royal knowledge is pure one,

2 Ú¢…ç±l¢ Ú¢…x¢ésæ Ðç±~¢ç}¢Î}¢éœ¢}¢}¢ì J This royal secret is best one.
3 ¥Ÿ¢g{¢Ý¢: ÐéL¯¢ {}¢üS²¢S² ÐÚ‹¼Ð J 3 A person, in whom, dedication; nought,

4 All this world is pervaded by ‘me’,

4 }¢²¢ ¼¼ç}¢Îæ „±Z …x¢ÎÃ²QU}¢ê<¼Ý¢ J Without any form, really is ‘me’,
BP20 BP20
BP21 5 Living beings are not in ‘me’, BP21
5 Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì J See! Splendour of yoga in ‘me’
6 Wind, eternally is in the sky,

6 ²ƒ¢ÜU¢à¢çSƒ¼¢ï çÝy²æ ±¢²é: „±ü~¢x¢¢ï }¢ã¢Ýì J Reaching every part of the sky,
7 In the same way in beings all

** 7 »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J Moves me, being not noticed at all
8 „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² ÐíÜUëô¼ ²¢ç‹¼ }¢¢}¢ÜUè}¢ì J 8 All elements beings, see! Kunti’s son,
Come from nature of verily mine,
ÜUËÐÿ¢²ï ÐéÝS¼¢çÝ ÜUËÐ¢Î¢ñ ç±„ë…¢}²ã}¢ì JJ And at end of creation they go into ‘me’,
9 ÐíÜUëô¼ S±¢}¢±C|² ç±„ë…¢ç}¢ ÐéÝ: ÐéÝ: J 9 Assuming the nature of ‘me’,

Again and again, them, sends out ‘me’,
|¢ê¼x¢í¢}¢ç}¢Îæ ÜUëyF}¢±à¢æ ÐíÜUë¼ï±üà¢¢¼ì JJ These elements, beings are helpless, see!,
10 Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ çÝÏ¢ŠÝç‹¼ {ÝT² J 10 By these actions is bound not ‘me’,
SBP • IX-1 to 9 IX. Sampoorna Bhojapatri Gita 249

11 }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: „ê²¼ï „™Ú¢™Ú}¢ì J 11 Nature, under supervision of ‘me’,
12 ¥±…¢Ýç‹¼ }¢¢æ }¢êÉ¢ }¢¢Ýé¯èæ ¼Ýé}¢¢çSƒ¼}¢ì J 12 Ignorant ones know not ‘me’,
Stationed in human body is ‘me’.
ÐÚæ |¢¢±}¢…¢Ý‹¼¢ï }¢}¢¢Ã²²}¢Ýéœ¢}¢}¢ì JJ They know not supremacy of ‘me’,
Imperishable supreme is really ‘me’.
13 }¢¢ïÍ¢¢à¢¢ }¢¢ïÍ¢ÜU}¢¢ü‡¢¢ï }¢¢ïÍ¢¿¢¢Ý¢ ç±™ï¼„: J 13 With false hopes, with false works,
¥¢„éÚèæ Ú¢ÿ¢„èæ ™ñ± ÐíÜUëô¼ }¢¢ïçãÝèæ çŸ¢¼¢: JJ They follow the devilish demonic ways.
14 }¢ã¢y}¢¢ÝS¼é }¢¢æ Ð¢ƒü Îñ±èæ ÐíÜUëç¼}¢¢çŸ¢¼¢: J 14 With right hopes, with right works,
15 „¼¼æ ÜUè¼ü²‹¼p ²¼‹¼p ÎëÉ±í¼¢: J 15 They always, praise, also extol me,
16 ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï ²…‹¼¢ï }¢¢}¢éÐ¢„¼ï J 16 Knowledge sacrifice, offering to ‘me’,

17 ¥ãæ RU¼éÚãæ ²¿¢: S±{¢ã}¢ã}¢¢ñ¯{}¢ì J 17 Offering is me, sacrifice; me,

18 çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J 18 Father of the world, is sure me,
±ïlæ Ðç±~¢}¢¢ïV¢Ú¢ïùƒ±ü «ÜUì „¢}¢ ±ñ ²…é: JJ The knowable, pure, ‘AUM’ is me,
Atharva, Rik, Sama, Yajuh are me.
19 x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ çÝ±¢„: à¢Ú‡¢æ „éN¼ì J 19 Goal, supporter, lord, witness; me,
20 ¼Ð¢}²ã}¢ãæ ±¯Z çÝx¢ëØ¢}²éy„ë…¢ç}¢ ™ J 20 Generated is the heat by me.

21 ~¢ñç±l¢ }¢¢æ „¢ï}¢Ð¢: Ðê¼Ð¢Ð¢ 21 Having learnt three vedas,

¼ï Ðé‡²}¢¢„¢l „éÚï‹ÎíH¢ïÜU - For heavens who pray see,
250 Sri Samagra Bhagavad Gita SBP • IX-11 to 21

22 ¼ï ¼æ |¢évy±¢ S±x¢üH¢ïÜUæ ç±à¢¢Hæ 22 Enjoying, vast, heavenly worlds,
»±æ ~¢²è{}¢ü}¢ÝéÐíÐó¢¢
x¢¼¢x¢¼æ ÜU¢}¢ÜU¢}¢¢ H|¢‹¼ï JJ
¥Ý‹²¢à™ ç±ÚQU¢ }¢¢æ ²ï …Ý¢: Ð²éüÐ¢„¼ï J 23 In none-other way also detached

BP21 23
way, see
BP22 ¼ï¯¢æ çÝy²¢ç|¢²éQU¢Ý¢æ ²¢ïx¢ÿ¢ï}¢æ ±ã¢}²ã}¢ì JJ And in devoted way who worship well me BP21
They are ever aligned, united with me BP22
24 ²ïùŒ²‹²Îï±¼¢|¢QU¢ ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J 24 Even those worship others, who,

With dedication worship, who,
¼ïùçÐ }¢¢}¢ï± ÜU¢ñ‹¼ï² ²…‹y¢ï ç±ç{Ðê±üÜU}¢ì JJ Even they actually worship, ‘me’,
In effect they worship as per procedure see!
25 ¥ãæ çã „±ü²¿¢¢Ý¢æ |¢¢ïQU¢ ™ Ðí|¢éÚï± ™ J 25 Enjoyer of all sacrifices is me,

26 ²¢ç‹¼ Îï±±í¼¢ Îï±¢ç‹Ð¼÷‹²¢ç‹¼ çÐ¼ë±í¼¢: J 26 Divine worshippers seek divine, see,

27 Ð~¢æ ÐécÐæ ÈUHæ ¼¢ï²æ ²¢ï }¢ï |¢QUK¢ Ðí²ÓÀç¼ J 27 A leaf, flower, or water you see,
28 ²yÜUÚ¢ïç¯ ²ÎÔ¢A¢ç„ ²Á…éã¢ïç¯ ÎÎ¢ç„ ²¼ì J 28 Whatever you do, what eat, you,
29 à¢é|¢¢à¢é|¢ÈUHñÚï±æ }¢¢ïÿ²„ï ÜU}¢üÏ¢‹{Ý: J 29 Thus, be free from binding of works,

30 „}¢¢ïùãæ „±ü|¢ê¼ï¯é Ý }¢ï mïc²¢ïùçS¼ Ý çÐí²: J 30 For all living beings equal is ‘me’,
31 ¥ç™‹y²}¢Ã²QU}¢Ý‹¼MÐæ 31 Unthinkable, unmanifested, infinite form

Cause of ultimate, pure, tranquil,
çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J immortal form
¼}¢¢çÎ}¢Š²¢‹¼ç±ãèÝ}¢ïÜUæ Without beginning, end and the only one
Lord, consciousness-bliss formless
ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ wonderful one
SBP • IX-22 to 31 IX. Sampoorna Bhojapatri Gita 251

32 ©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ 32 One has to meditate on, with Uma,
Shiva the Lord
ç~¢H¢ï™Ýæ ÝèHÜU‡Ææ Ðíà¢¢‹¼}¢ì J Three-eyed, blue-necked, tranquil lord
NyÐé‡ÇÚèÜUï ç±Ú…æ ç±à¢éhæ In own taintless, purest, lotus heart
Thinking about griefless form of
„æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ ultimate – THAT
33 ¥çÐ ™ïy„éÎéÚ¢™¢Ú¢ï |¢…¼ï }¢¢}¢Ý‹²|¢¢ÜUì J 33 Even an evil doer comes to me,

„¢{éÚï± „ }¢‹¼Ã²: S¢}²xÃ²±ç„¼¢ï çã „: JJ That man will be right man see,
34 çÿ¢Ðíæ |¢±ç¼ {}¢¢üy}¢¢ à¢EÓÀ¢ô‹¼ çÝx¢ÓÀç¼ J 34 Soon he will be self-right man,

ÜU¢ñ‹¼ï² Ðíç¼…¢Ýèçã Ý }¢Îì|¢QU: Ðí‡¢à²ç¼ JJ This my word know now ye,
My devotee never falls, see!
35 }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² ²ïùçÐ S²é: Ð¢Ð²¢ïÝ²: J 35 Those who take refuge in me,
36 ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ |¢QU¢ Ú¢…¯ü²S¼ƒ¢ J 36 Then about knowledgeable what to say?
¥çÝy²}¢„é¶æ H¢ïÜUç}¢}¢æ Ðí¢Œ² |¢…S± }¢¢}¢ì JJ Having come to this impermanent world,
you see
37 }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J 37 Keep mind in me, be devoted to me,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ Ý±}¢¢ïùŠ²¢²: JJ 9 JJ This is the Ninth Chapter in

252 Sri Samagra Bhagavad Gita SBP • IX-32 to 37

JJ ú Ý}¢: JJ ¥ƒ Tenth Chapter JJ
Îà¢}¢¢ïùŠ²¢²: 10 JJ
1 Mighty armed! Hear you now
1 |¢ê² »± }¢ã¢Ï¢¢ã¢ï à¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J Supreme words, from me now.
2 Even the gods know not, see,

2 Ý }¢ï ç±Îé: „éÚx¢‡¢¢: Ðí|¢±æ Ý }¢ã¯ü²: J Not even seers, origin of ‘me’,
3 Knows me who as unborn, first, BP22

BP22 3 ²¢ï }¢¢}¢…}¢Ý¢ôÎ ™ ±ïçœ¢ H¢ïÜU}¢ãïEÚ}¢ì J As lord of worlds, supreme, most, BP23
BP23 ¥„}}¢êÉ: „ }¢y²ïü¯é „±üÐ¢Ðñ: Ðí}¢éÓ²¼ï J Among the men he is the best,
4 Clarity, knowledge; intelligence,

4 Ï¢éçh¿¢¢üÝ}¢„}}¢¢ïã: ÿ¢}¢¢ „y²æ Î}¢: à¢}¢: J Regulation, control; endurance,
5 ¥ôã„¢ „}¢¼¢ ¼éçCS¼Ð¢ï Î¢Ýæ ²à¢¢ïù²à¢: J 5 Harmlessness, equality also fame,

6 }¢ã¯ü²: „# Ðê±ïü ™y±¢Ú¢ï }¢Ý±S¼ƒ¢ J 6 Great seers, seven; ancient ones,

Earlier four and Manus; great ones,
7 »¼¢æ ç±|¢êô¼ ²¢ïx¢æ ™ }¢}¢ ²¢ï ±ïçœ¢ ¼œ±¼: J 7 Who knows this glory of me,
As it is this yoga of me,
8 ¥²æ „±üS² Ðí|¢±¢ï §¼: „±Z Ðí±¼ü¼ï J 8 Origin of all beings is ‘He’, true!
Everything moves, because of ‘Him’, too
9 }¢çÓ™œ¢¢ }¢e¼Ðí¢‡¢¢ Ï¢¢ï{²‹¼: ÐÚSÐÚ}¢ì J 9 With minds in me, living in me,

With each other they discuss me,
10 ¼ï¯¢æ „¼¼²éQU¢Ý¢æ |¢…¼¢æ Ðíèç¼Ðê±üÜU}¢ì J 10 To them, who are aligned in me,

SBP • X-1 to 10 IX. Sampoorna Bhojapatri Gita 253

11 ¼ï¯¢}¢ï±¢ÝéÜU}Ð¢ƒü}¢ã}¢¿¢¢Ý…æ ¼}¢: J 11 Being moved in kindness of them,

12 Ultimate, supreme state is you,
12 ÐÚæ Ï¢ír¢ ÐÚæ {¢}¢ Ðç±~¢æ ÐÚ}¢æ |¢±¢Ýì J Pure and super goal is you,
ÐéL¯æ à¢¢E¼æ çÎÃ²}¢¢çÎÎï±}¢…æ ç±|¢é}¢ì JJ Person and superself is you,
Divinity you, divine you,
13 ¥¢ãéSy±¢}¢ë¯²: „±ïü Îï±<¯Ý¢üÚÎS¼ƒ¢ J 13 All the seers, have said so,

¥ç„¼¢ï Îï±H¢ï Ã²¢„: S±²æ ™ñ± Ï¢í±èç¯ }¢¢}¢ì JJ Asita - Devala, Vyasa, too;
So said now, to me also you.
14 „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ ±Îç„ ÜUïà¢± J 14 Keshava! What you said now,
Ý çã ¼ï |¢x¢±‹Ã²ôQU ç±ÎéÎïü±¢ }¢ã¯ü²: JJ Knows you none, oh! Great one,
Divine ones, Great seers or any one.
15 S±²}¢ï±¢y}¢Ý¢y}¢¢Ýæ ±ïyƒ y±æ ÐéL¯¢ïœ¢}¢ J 15 You are known by, your own self,
16 ±QUé}¢ãüS²à¢ï¯ï‡¢ ç±|¢ê¼èÚ¢y}¢Ý: à¢é|¢¢: J 16 About auspicious glories of you,

²¢ç|¢<±|¢êç¼ç|¢HïüÜU¢çÝ}¢¢æSy±æ Ã²¢Œ² ç¼Dç„ JJ With which glories pervade you?
In all these worlds, how pervade you?
17 ÜUƒæ ç±l¢}¢ãæ ²¢ïôx¢Sy±¢}¢ãæ ÐçÚç™‹¼²Ýì J 17 Tell me, Yogi! How to know you,
18 ç±S¼Úï‡¢¢y}¢Ý¢ï ²¢ïx¢æ ç±|¢êô¼ ™ …Ý¢ÎüÝ J 18 In detail Janardan! Let me know,

|¢ê²: ÜUƒ² ¼ëç#<ã à¢ë‡±¼¢ï Ý¢çS¼ }¢ïù}¢ë¼}¢ì JJ Now fully satisfied is not me,
The Lord said
Ÿ¢è|¢x¢±¢Ýé±¢™ 19 Very well then, let me tell,
19 ã‹¼ ¼ï ÜUƒç²c²¢ç}¢ ç±|¢ê¼èÚ¢y}¢Ý: à¢é|¢¢: J Auspicious splendours of me well, let
me tell.
20 ¥ã}¢¢y}¢¢ x¢éÇ¢ÜUïà¢ „±ü|¢ê¼¢à¢²çSƒ¼: J 20 Winner of sleep! Self is me,

21 Among the suns “Vishnu” is me.
21 ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢éÁ²¢ïüç¼¯¢æ Úç±Úæà¢é}¢¢Ýì J Among the bright, sun is me.
254 Sri Samagra Bhagavad Gita SBP • X-11 to 21

22 ±ïÎ¢Ý¢æ „¢}¢±ïÎ¢ïùãæ Îï±¢Ý¢}¢çS}¢ ±¢„±: J 22 Among the Vedas, “Samaveda” is me,
Among the divine, “Vasava” is me, BP23
BP23 §ç‹Îí²¢‡¢¢æ }¢Ýp¢çS}¢ |¢ê¼¢Ý¢}¢çS}¢ ™ï¼Ý¢ JJ Among the senses, mind is me, BP24
BP24 Among beings, consciousness; me.
23 LÎí¢‡¢¢æ à¢VÚp¢çS}¢ ç±œ¢ïà¢¢ï ²ÿ¢Úÿ¢„¢}¢ì J 23 Among the ‘Rudras’, “Shankara”; me,

24 ÐéÚ¢ï{„¢æ ™ }¢éw²æ }¢¢æ ç±çh Ð¢ƒü Ï¢ëãSÐç¼}¢ì J 24 Among the priests, chief is me.
25 Among the seers, “Bhrigu” is me.

25 }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ çx¢Ú¢}¢S}²ïÜU}¢ÿ¢Ú}¢ì J Among the letters, one letter; me.
²¿¢¢Ý¢æ …Ð²¿¢¢ïùãæ Sƒ¢±Ú¢‡¢¢æ çã}¢¢H²: JJ Among sacrifice; “recitation” is me.
26 ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ Îï±¯èü‡¢¢æ ™ Ý¢ÚÎ: J 26 Among the trees, “Aswatha”; me.

27 Among horses, “Uchaishravas”: me.

27 ©Ó™ñ:Ÿ¢±„}¢E¢Ý¢æ ç±çh }¢¢}¢}¢ë¼¢ïj±}¢ì J Along with nectar it is born, see.
»ïÚ¢±‡¢æ x¢…ï‹Îí¢‡¢¢æ ÝÚ¢‡¢¢æ ™ ÝÚ¢ç{Ð}¢ì JJ Among elephant chiefs, “Eravana”; me.
28 ¥¢²é{¢Ý¢}¢ãæ ±…íæ {ïÝêÝ¢}¢çS}¢ ÜU¢}¢{éÜUì J 28 Among the weapons, “Vajra” is me.

29 Among the ‘Nagas’, “Ananta” is me.

29 ¥Ý‹¼p¢çS}¢ Ý¢x¢¢Ý¢æ ±L‡¢¢ï ²¢Î„¢}¢ã}¢ì J Among water givers, “Varuna” is me.
Among the ‘controllers’, ‘Yama’ is me.
30 Among the ‘Daityas’, “Prahlada”: me.

30 Ðít¢Îp¢çS}¢ Îñy²¢Ýæ ÜU¢H: ÜUH²¼¢}¢ã}¢ì J Among the counting ones, “Kala” is me.
31 Among the winds, “Pavana” is me.

31 Ð±Ý: Ð±¼¢}¢çS}¢ Ú¢}¢: à¢›|¢ë¼¢}¢ã}¢ì J Among the armed ones, “Rama” is me.
32 Among created ones, beginning is me

32 „x¢¢ü‡¢¢}¢¢çÎÚ‹¼p }¢Š²æ ™ñ±¢ã}¢…éüÝ J Arjuna! Middle, end also is me.
33 ¥ÿ¢Ú¢‡¢¢}¢ÜU¢Ú¢ïùçS}¢ m‹m: „¢}¢¢ç„ÜUS² ™ J 33 Among ‘Aksharas’: “Akara” is me.

SBP • X-22 to 33 IX. Sampoorna Bhojapatri Gita 255

34 }¢ëy²é: „±üãÚp¢ã}¢éj±p |¢ç±c²¼¢}¢ì J 34 Among the thieves, death is me.
ÜUè<¼: Ÿ¢è±¢üB Ý¢Úè‡¢¢æ S}¢ëç¼}¢ïü{¢ {ëç¼: ÿ¢}¢¢ JJ Among females, “Kriti”, “Shree”: me.
35 Ï¢ëãy„¢}¢ ¼ƒ¢ „¢}Ý¢æ x¢¢²~¢è À‹Î„¢}¢ã}¢ì J 35 Among ‘Samas’, “Brihastsama” me.

36 lê¼æ ÀH²¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì J 36 Among the gambling dice is me

37 Among ‘Vrishnis’; “Vasudeva” is me.

37 ±ëc‡¢èÝ¢æ ±¢„éÎï±¢ïùçS}¢ Ð¢‡Ç±¢Ý¢æ {ÝT²: J Among ‘Pandavas’; “Dhanamajaya” is me.
38 Punishment of the punishers is me.

38 Î‡Ç¢ï Î}¢²¼¢}¢çS}¢ Ýèç¼ÚçS}¢ ç…x¢è¯¼¢}¢ì J Strategy of the winners is me.
39 ²Ó™¢çÐ „±ü|¢ê¼¢Ý¢æ Ï¢è…æ ¼Îã}¢…éüÝ J 39 Arjuna! All beings’ origin: me.

40 Ý¢‹¼¢ïùçS¼ à¢é|¢ çÎÃ²¢Ý¢æ ç±|¢ê¼èÝ¢æ ÐÚ‹¼Ð J 40 There is no end for auspicious, divine
glories of me.
»¯ ¼êgïà¢¼: Ðí¢ïQU¢ï ç±|¢ê¼ï<±S¼Ú¢ï }¢²¢ JJ Destroyer of enemies! Glories divine see!
These are told in brief by me.
41 ²lçm|¢êç¼}¢y„œ±æ Ÿ¢è}¢Îê<…¼}¢ï± ±¢ J 41 Enthusiastic is, that, which,

42 ¥ƒ±¢ Ï¢ãéÝ¢ïQUïÝ ôÜU ¿¢¢¼ïÝ ¼±¢…éüÝ J 42 So then, to say much more, why?
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ Îà¢}¢¢ïùŠ²¢²: JJ 10 JJ This is the Tenth Chapter in

256 Sri Samagra Bhagavad Gita SBP • X-34 to 42

JJ Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ JJ Song Supreme BP24
JJ ú Namah JJ Now is the BP25
BP24 JJ ú Ý}¢: JJ ¥ƒ Eleventh Chapter JJ
BP25
»ÜU¢Îà¢¢ïùŠ²¢²: 11 JJ
1 „T² ©±¢™ Sanjaya said
1 Listening to Sri Krishna’s words
Ÿ¢éy±¢ Ÿ¢èÜUëc‡¢±™Ýæ Ú¢…‹Ð¢ƒ¢üïùÏ¢í±èœ¢Î¢ J Thankful Partha asked this,
}¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„æç¿¢¼}¢ì J Lord! Being kind to my self,
Secret knowledge of the self,
2 ²œ±²¢ïQUæ ±™S¼ïÝ }¢¢ïã¢ïù²æ ç±x¢¼¢ï }¢}¢ JJ 2 When you imparted to me,

My delusion has fully left me.
|¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ Ÿ¢é¼¢ñ ç±S¼Úà¢¢ï }¢²¢ J Oh! Lotus eyed one! Heard from you,
3 »±}¢ï¼lƒ¢yƒ y±}¢¢y}¢¢Ýæ ÐÚ}¢ïEÚ J 3 Supreme one! Superform of you

4 }¢‹²„ï ²çÎ ¼ÓÀv²æ }¢²¢ ÎíCéç}¢ç¼ Ðí|¢¢ï JJ 4 Lord! If you think it is right,
5 Yogeeshwara! Then show me your self,

5 ²¢ïx¢èEÚ ¼¼¢ï }¢ï y±æ Îà¢ü²¢y}¢¢Ý}¢Ã²²}¢ì J The supreme imperishable self.
Partha! See! Forms of me,
Ðà² }¢ï Ð¢ƒü MÐ¢ç‡¢ à¢¼à¢¢ïùƒ „ãdà¢: J Hundreds and thousands, see!
Ý¢Ý¢ç±{¢çÝ çÎÃ²¢çÝ Ý¢Ý¢±‡¢¢üÜUë¼èçÝ ™ JJ Different different ones,
Many coloured, shaped ones.
6 Ðà²¢çÎy²¢‹±„ê‹LÎí¢Ý¢çEÝ¢ñ }¢L¼S¼ƒ¢ J 6 Suns, fires, see! And angry ones!

Ï¢ãê‹²ÎëCÐê±¢üç‡¢ Ðà²¢p²¢üç‡¢ Ð¢‡Ç± JJ Unseen ones, see!, and shining ones!
Pandava, see! Wonderful great ones!
7 §ãñÜUSƒæ …x¢yÜUëyFæ Ðà²¢l „™Ú¢™Ú}¢ì J 7 In one place, see!, whole worlds see!
8 Ý ¼é }¢¢æ à¢ÿ²ç„ ÎëCé}¢ÝïÝñ± S±™ÿ¢é¯¢ J 8 You are unable to see,

With your eyes; me.
Divine sight to see
Yogic form of me!

9 King! Having said so!
9 »±}¢évy±¢ ¼¼¢ï Ú¢…Ý }¢ã¢²¢ïx¢èEÚ¢ï ãçÚ: J Hari, Great Lord of Yoga, oho!
Îà¢ü²¢}¢¢„ Ð¢ƒ¢ü² ÐÚ}¢æ MÐ}¢ñEÚ}¢ì JJ Has shown his form,
To Partha, super form!
SBP • XI-1 to 9 IX. Sampoorna Bhojapatri Gita 257

10 ¥ÝïÜU±QíUÝ²Ý}¢ÝïÜU¢Îì|¢é¼Îà¢üÝ}¢ì J 10 With many faces, eyes!
With many super sights!
11 With many divine scents!

11 çÎÃ²}¢¢H¢}Ï¢Ú{Úæ çÎÃ²x¢‹{¢ÝéHïÐÝ}¢ì J With divine garlands, attires!
12 çÎç± „ê²ü„ãdS² |¢±ïléx¢ÐÎéçyƒ¼¢ J 12 As in flash at once!

When rise thousand suns,
13 There in one place all worlds,

13 ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J With many divisions, parts,
14 Then shocked and amazed,

14 ¼¼: „ ç±S}¢²¢ç±C¢ï NCÚ¢ï}¢¢ {ÝT²: J With emotion he was filled,

15 Oh! Lord of Lords!! Now I see!
15 Ðà²¢ç}¢ Îï±¢æS¼± Îï± Îïãï „±¢ZS¼ƒ¢ In your body all beings I see!
Supreme Lord on lotus I see!
|¢ê¼ç±à¢ï¯„Y¢Ýì J Rishis, reptiles; divine I see!
Ï¢ír¢¢‡¢}¢èà¢æ ÜU}¢H¢„ÝSƒ}¢ë¯èæp „±üÝéÚx¢¢æp
çÎÃ²¢Ýì JJ
16 ¥ÝïÜUÏ¢¢ãêÎÚ±v~¢Ýï~¢æ 16 Infinite hands! Infinite trunks!
Ðà²¢ç}¢ y±¢æ „±ü¼¢ïùÝ‹¼MÐ}¢ì J End, middle, beginning I can’t see!
Universal Lord! Universal form I see!
Ðà²¢ç}¢ ç±EïEÚ ç±EMÐ}¢ì JJ
17 çÜUÚèçÅÝæ x¢çÎÝæ ™çRU‡¢æ ™ 17 With crown and club, discuss too!,
Flaming more than fire and sun.
Ðà²¢ç}¢ y±¢æ Îé<ÝÚèÿ²æ „}¢‹¼¢-
18 y±}¢ÿ¢Úæ ÐÚ}¢æ ±ïçÎ¼Ã²æ y±}¢S² ç±ES² ÐÚæ 18 Imperishable, supreme, knowable you!
Ultimate treasure of universe, you! BP25
BP25 çÝ{¢Ý}¢ì J Indestructible permanent secret you! BP26
BP26 I think, ancient person is you!
y±}¢Ã²²: à¢¢E¼{}¢üx¢¢ï#¢ „Ý¢¼ÝSy±æ ÐéL¯¢ï
}¢¼¢ï }¢ï JJ
258 Sri Samagra Bhagavad Gita SBP • XI-10 to 18

19 ¥Ý¢çÎ}¢Š²¢‹¼}¢Ý‹¼±è²ü- 19 No start, middle and end I see!
Burning fires in mouths of you!
Ðà²¢ç}¢ y±¢æ Îè#ãé¼¢à¢±v~¢æ Whole universe is heated by you!
20 l¢±¢Ðëç¼Ã²¢ïçÚÎ}¢‹¼Úæ çã 20 Space between heaven, earth too!

Ã²¢#æ y±²ñÜUïÝ çÎà¢p „±¢ü: J Seeing terrible wonderful form of you.
Îëß¢Îì|¢é¼æ MÐ}¢éx¢íæ ¼±ïÎëx¢ì Three worlds are trembling too,
Great one! In fear of sight of you.
21 ¥}¢è çã y±¢ „éÚ„æÍ¢¢ ç±à¢ç‹¼ 21 Divine groups enter into you,
ÜUïç™jè¼¢: Ðí¢TH²¢ï x¢ë‡¢ç‹¼ J Groups of Great Seers, Siddhas, greet
S±S¼èç¼ ™¢ïvy±ñ± }¢ã<¯„æÍ¢¢: well for you
With many hymns they praise you.
S¼é±ç‹¼ y±¢æ S¼éç¼ç|¢: ÐécÜUH¢ç|¢: JJ
22 LÎí¢çÎy²¢ ±„±¢ï ²ï ™ S¢¢Š²¢ 22 Rudras, Adityas and Vasus too,
Sadhyas, Vishwas, and ashwins too,
ç±EïùçEÝ¢ñ }¢L¼p¢ïc}¢Ð¢p J Maruts and further ushampas too,
x¢‹{±ü²ÿ¢¢„éÚç„h„Y¢ Group of Gandharvas, Yakshas too,
Groups of Asuras, and Siddhas too,
±èÿ¢‹¼ï y±¢æ ç±çS}¢¼¢pï± „±ïü JJ With amazement, all gaze at you.
23 MÐæ }¢ãœ¢ï Ï¢ãé±v~¢Ýï~¢æ 23 Seeing great form of you,

Many faces and eyes of you,
}¢ã¢Ï¢¢ã¢ï Ï¢ãéÏ¢¢ãêLÐ¢Î}¢ì J Many hands, legs, feet of you,
Ï¢ãêÎÚæ Ï¢ãéÎæCî¢ÜUÚ¢Hæ And many, many stomachs of you.
Îëß¢ H¢ïÜU¢: ÐíÃ²çƒ¼¢S¼ƒ¢ã}¢ì JJ Worlds are trembling, so me too!
24 Ý|¢:SÐëà¢æ Îè#}¢ÝïÜU±‡¢Z 24 With blazing colours fills sky you,

With mouths wide open, terrible is you,
Ã²¢œ¢¢ÝÝæ Îè#ç±à¢¢HÝï~¢}¢ì J With large burning eyes shining is you,
25 ÎæCî¢ÜUÚ¢H¢çÝ ™ ¼ï }¢é¶¢çÝ 25 With dangerous tusks when stand you,

With terrible mouths when stand you,
Îëßñ± ÜU¢H¢ÝH„çó¢|¢¢çÝ J Like “Pralaya” fire, when burn you,
My direction is lost, please hear you,
çÎà¢¢ï Ý …¢Ýï Ý H|¢ï ™ à¢}¢ü My peace is destroyed please listen you,
26 Dhritarashtra’s sons, all of them,

26 ¥}¢è „±ïü {ë¼Ú¢CîS² Ðé~¢¢: Illustrious kings, all chiefs of them,
„±ïü „ãñ±¢ù±çÝÐ¢H}¢éw²ñ: Bhishma, Drona and Karna too,
Our own warriors joining too,
|¢èc}¢¢ï Îí¢ï‡¢: „ê¼Ðé~¢S¼ƒ¢„¢ñ

27 ±v~¢¢ç‡¢ ¼ï y±Ú}¢¢‡¢¢ ç±à¢ç‹¼ 27 Enter your mouths terrible ones,
** 28 Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ 28 All those capable men of various forms

ç±à¢ç‹¼ ¼ï ±v~¢}¢ç™‹y²MÐ}¢ì J Yudhishtira’s Duryodhana’s warriors
Cut down by various weapons and arms
²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: Enter your mouths of infinite forms
à¢›ñ: ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ
** 29 y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J 29 Others are vanquished by your great

light
30 ²ƒ¢ ÝÎèÝ¢æ Ï¢ã±¢ïù}Ï¢é±ïx¢¢: 30 Like the rivers going with speed,

¼ƒ¢ ¼±¢}¢è ÝÚH¢ïÜU±èÚ¢ ç±à¢ç‹¼ Rush into flaming mouths indeed!
±v~¢¢‡²ç|¢¼¢ï Á±Hç‹¼ JJ
31 ²ƒ¢ ÐíÎè#æ Á±HÝæ Ð¼X¢ 31 Like the insects going with speed,
¼ƒñ± Ý¢à¢¢² ç±à¢ç‹¼ H¢ïÜU¢- Burn in the mouths, they indeed !.
S¼±¢çÐ ±v~¢¢ç‡¢ „}¢ëh±ïx¢¢: JJ
32 HïçHs„ï x¢í„}¢¢Ý: 32 Consuming all the worlds are you!
„}¢‹¼¢Ì¢ïÜU¢‹„}¢x¢í¢‹±ÎÝñÁ±üHçj: J Filling all worlds in brightness of you.
¼ï…¢ïç|¢Ú¢Ðê²ü …x¢y„}¢x¢íæ |¢¢„S¼±¢ïx¢í¢: Ðí¼Ðç‹¼ Oh! Vishnu! Flaming heat is you!.
ç±c‡¢¢ï JJ
33 ¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï Ý}¢¢ïùS¼é ¼ 33 Tell me please who are you,
Îï±±Ú Ðí„èÎ J Please be kind I bow to you,
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ Ý çã Ðí…¢Ý¢ç}¢ I wish to know, first one, you,
I don’t know the purpose of you,
¼± Ðí±ëçœ¢}¢ì JJ Please tell me now, about you.
BP26 BP26
BP27 The Lord said BP27
Ÿ¢è|¢x¢±¢Ýé±¢™
34 Narayana is Me, person-consciousness,
34 Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Shiva is Me
Ï¢ír¢¢ùã}¢çS}¢ „ÜUH¢ïùã}¢çS}¢ J Brahman is Me, All is sure Me
Ðê‡¢¢üïùã}¢èà¢p ÐéÚ¢¼Ý¢ïùãæ Complete is Me also the Lord Ancient
is Me
çãÚ‡}¢²¢ï ¿¢¢ÝMÐ¢ïùã}¢çS}¢ JJ Goldful one, knowledgeful form is Me

35 ÜU¢H¢ïùçS}¢ H¢ïÜUÿ¢²ÜUëyÐí±ëh¢ï 35 Destroyer of world; time is me,
All these people wipes out; me,
H¢ïÜU¢‹„}¢¢ã¼éüç}¢ã Ðí±ëœ¢: J Now even without you, see!
All armies will be finished by me.
36 ¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï H|¢S± 36 Therefore get up and gain fame,
}¢²ñ±ñ¼ï çÝã¼¢: Ðê±ü}¢ï± All these are killed by me,
çÝç}¢œ¢}¢¢~¢æ |¢± „Ã²„¢ç™Ýì JJ
37 Îí¢ï‡¢æ ™ |¢èc}¢æ ™ …²Îíƒæ ™ 37 Drona and Bhishma Jayadradha too,
Karna and all the fighter warriors too,
ÜU‡¢Z ¼ƒ¢‹²¢ÝçÐ ±èÚ²¢ï{¢Ýì J All of them are already killed by me.
}¢²¢ ã¼¢æSy±æ …çã }¢¢Ã²çƒD¢ Lose fear, fight! Winner you be.
38 Having heard Keshava’s words,
38 »¼ÓÀ>y±¢ ±™Ýæ ÜUïà¢±S² Arjuna then, uttered these words,
ÜUë¼¢TçH±ïüÐ}¢¢Ý: çÜUÚèÅè J Joined his palms, bowed his head,
With trembling voice, in fear he said:
Ý}¢SÜUëy±¢ |¢ê² »±¢ã ÜUëc‡¢æ
„x¢eÎæ |¢è¼|¢è¼: Ðí‡¢}² JJ
39 All these worlds now praise you,
39 Sƒ¢Ýï Nç¯ÜUïà¢ ¼± ÐíÜUèy²¢ü Are delighted, in having seen you,
…x¢yÐíNc²y²ÝéÚÁ²¼ï ™ J All the devilish are running away from you,
All the Siddhas are saluting to you.
„±ïü Ý}¢S²ç‹¼ ™ ç„h„Y¢: JJ
40 ÜUS}¢¢Ó™ ¼ï Ý Ý}¢ï²é}¢üã¢y}¢Ýì x¢Úè²„ï 40 Why should they not salute you, oh! Great
self?
Ï¢ír¢‡¢¢ïùŒ²¢çÎÜU~¢ïü J Cause of supreme, ultimate self!
¥Ý‹¼ Îï±àï ¢ …x¢çó¢±¢„ y±}¢ÿ¢Úæ „Î„œ¢yÐÚæ ²¼ì JJ Infinite lord, universal self!
Is and is not you, oh! Eternal self!
41 y±}¢¢çÎÎï±: ÐéL¯: ÐéÚ¢‡¢Sy±}¢S² ç±ES² ÐÚæ 41 First lord you ancient you
çÝ{¢Ý}¢ì J Knower, knowable, supreme destination is you
±ïœ¢¢ç„ ±ïlæ ÐÚ}¢æ ™ {¢}¢ y±²¢ ¼¼æ ç±E}¢Ý‹¼MÐ JJ All this is pervaded by you.
42 ±¢²é²ü}¢¢ïùçx¢A±üM‡¢: à¢à¢¢V: Ðí…¢Ðç¼Sy±æ 42 Wind is you, death is you,

ÐíçÐ¼¢}¢ãp J Lord is you, grand sire you,
** ¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: „±ïEü Ú: „±ü}¢ã¢ç±|¢ê¼ï JJ Without beginning immeasurable
splendour is you

43 Ý}¢¢ï Ý}¢S¼ïùS¼é „ãdÜUëy±: ÐéÝp |¢ê²¢ïùçÐ 43 Salutation! Salutation to you
A thousand times salutation to you,
Ý}¢¢ï Ý}¢S¼ï JJ Again and again I hail you,
Ý}¢: ÐéÚS¼¢Îƒ ÐëD¼S¼ï Ý}¢¢ïùS¼é ¼ï „±ü¼ »± From this side salutation to you,
„±ü J From that side salutation to you,
From all sides salutation to you,
Oh! All in all! I salute you.
With ultimate might is sure you,
With unending strength is sure you,
** 44 Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± 44 Oh! Lord! There is no one anywhere

other than you!
H¢ïÜU~¢²ï Îëà²¼ïùç™‹y²ÜU}¢¢ü J Spreading to three worlds with
¥Ý‹¼±è²¢üç}¢¼ç±RU}¢Sy±æ unthinkable form is you!
Ã²¢ŒÝ¢ïç¯ „±Z ™ ¼¼¢ïùç„ „±ü: JJ Therefore all in all, sure is you.
45 „¶ïç¼ }¢y±¢ Ðí„|¢æ ²ÎéQUæ ãï ÜUëc‡¢ ãï ²¢Î± ãï 45 Thinking as my friend, you,

„¶ïç¼ J “Eh! My friend!” I called you,
¥…¢Ý¼¢ }¢çã}¢¢Ýæ ¼±ï}¢æ }¢²¢ Ðí}¢¢Î¢yÐí‡¢²ïÝ ±¢çÐ JJ Not knowing, greatness this, of you,
Or from ignorance I said so.
46 ²Ó™¢±ã¢„¢ƒü}¢„yÜUë¼¢ïùç„ 46 While playing sitting or sleeping too
ç±ã¢Úà¢Ä²¢„Ý|¢¢ï…Ýï¯é J While eating, in private or public too,
Achuta! I had belittled you,
»ÜU¢ïùƒ±¢Œ²Ó²é¼ ¼y„}¢ÿ¢æ ¼yÿ¢¢}¢²ï Please forgive me, oh! Eternal you!
y±¢}¢ã}¢Ðí}¢ï²}¢ì JJ
47 çÐ¼¢ç„ H¢ïÜUS² ™Ú¢™ÚS² 47 Father of moving, non moving worlds is you!
Greatest Guru of universe is you,
y±}¢S² ç±ES² x¢éLx¢üÚè²¢Ýì J Who can Excel or be equal to you,
Ý y±y„}¢¢ïùSy²|²ç{ÜU: ÜUé¼¢ïù‹²¢ï In three worlds none, equal to you.
BP27
¼S}¢¢yÐí‡¢}² Ðíç‡¢{¢² ÜU¢²æ 48 Therefore, now bowing down to you, BP28
BP27 48
I Pray to you and request you,
BP28 Ðí„¢Î²ï y±¢}¢ã}¢èà¢}¢èÇK}¢ì J Oh! Dear lord, please forgive me you,
Like father to son, friend to friend too,
çÐ¼ï± Ðé~¢S² „¶ï± „w²é: Lover to beloved, forgive me you.
çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ 49 Divine great wonderous works of you
** 49
Earlier to ancient sages remember too
Ðê±¢üç‡¢ Ðê±¢ü «¯²: S}¢Úç‹¼ J No other creator of universe is, other
Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï than you
Author, creator, Lord, All this is verily you!
{¢¼¢ ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ

¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ 50 What is miraculous or unbearable for
** 50
you
ôÜU ±¢à¢v²æ ÐÚ¼: ÜUè¼üç²c²ï J Nothing is impossible, forever I shall
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ extol you!
You yourself is creator of all, yourself
ç±|¢¢ï ¼¼: „±üç}¢Îæ y±}¢ï± JJ is all!
Lord! Only you are this everything and
also All.
¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï 51 Most wonderful is not difficult for you!

** 51
There is nothing comparable to works
ÜU}¢¢üïÐ}¢¢Ýæ Ý çã ç±l¼ï ¼ï J of you,
There are no limits for greatness
Ý ¼ï…„¢ï Ý¢çÐ Ï¢HS² Ýhïü: JJ strength of you!
52 ¥ÎëCÐê±Z Nç¯¼¢ïùçS}¢ Îëß¢ |¢²ïÝ ™ ÐíÃ²çƒ¼æ 52 Though I am happy to see, unseen you,
My mind is afraid and disturbed too,
}¢Ý¢ï }¢ï J Oh! Divine one! Please show that form,
¼Îï± }¢ï Îà¢ü² Îï± MÐæ Ðí„èÎ Îï±àï ¢ …x¢çó¢±¢„ JJ Please be kind, lord of universal form.
53 çÜUÚèçÅÝæ x¢çÎÝæ ™RUãS¼ç}¢ÓÀ¢ç}¢ y±¢æ ÎíCé}¢ãæ 53 With crown and mace, discuss to
I wish to see, pleasant one, you,
¼ƒñ± J The divine two armed form of you,
¼ïÝ±ñ MÐï‡¢ |¢é…m²ïÝ „ãdÏ¢¢ã¢ï |¢± ç±E}¢ê¼üï JJ Universal form! Thousand handed are you!

54 Arjuna! Because of grace of me,
54 }¢²¢ Ðí„ó¢ïÝ ¼±¢…éÝü Îï æ MÐæ ÐÚæ Îçà¢ü¼}¢¢y}¢²¢ïx¢¢¼ì J By yoga of self, this form you could see,
¼ï…¢ï}¢²æ ç±E}¢Ý‹¼}¢¢læ ²‹}¢ï y±Î‹²ïÝ Ý ÎëCÐê±}ü ¢ì JJ Universal, bright, ancient, intimate “me”,
Which other than you, none could see.
55 Ý ±ïÎ²¿¢¢Š²²ÝñÝü Î¢ÝñÝü ™ çRU²¢ç|¢Ýü 55 Not through knowledge, by sacrifice not,

¼Ð¢ïç|¢Mx¢íñ: J By men, this form, is ever be seen not,
»±æMÐæ à¢v² ¥ãæ ÝëH¢ïÜUï ÎíCéæ y±Î‹²ïÝ Oh! Hero of Kurus! This others see not.
ÜUéLÐí±èÚ JJ
56 }¢¢ ¼ï Ã²ƒ¢ }¢¢ ™ ç±}¢êÉ|¢¢±¢ï Îëß¢ MÐæ 56 Do not be troubled by this form of me,
Do not be afraid by this terrible form of me,
Í¢¢ïÚ}¢èÎëÑì }¢}¢ïÎ}¢ì J My original form you now see!
Ã²Ðï¼|¢è: Ðíè¼}¢Ý¢: ÐéÝSy±æ ¼Îï± }¢ï LÐç}¢Îæ Be happy now and peaceful be,
ÐíÐà² JJ
57 Having said, to Arjuna, Vasudeva so!
57 §y²…éüÝæ ±¢„éÎï±S¼ƒ¢ïvy±¢ S±ÜUæ MÐæ Has shown his original form lo!
Îà¢ü²¢}¢¢„ |¢ê²: J Having taken up his gentle form then,
¥¢E¢„²¢}¢¢„ ™ |¢è¼}¢ïÝæ |¢éy±¢ ÐéÝ:
„¢ñ}²±Ðé}¢üã¢y}¢¢ JJ

58 Having seen human form of you,
58 ÎëßïÎæ }¢¢Ýé¯æ MÐæ ¼± „¢ñ}²æ …Ý¢ÎüÝ J I am composed now, I thank you,
§Î¢Ýè}¢¢çS}¢ „æ±ëœ¢: „™ï¼¢: ÐíÜUëô¼ x¢¼: JJ My own nature is restored too.

59 That form is difficult to see,
59 „éÎéÎüà¢üç}¢Îæ MÐæ ÎëC±¢Ýç„ ²‹}¢}¢ J Which, Arjuna you could see,
Even divine are eager to see,
Îï±¢ ¥Œ²S² MÐS² çÝy²æ Îà¢üÝÜU¢Ñì çÿ¢‡¢: JJ That divine universal form of me.
60 Ý¢ãæ ±ïÎñÝü ¼Ð„¢ Ý Î¢ÝïÝ Ý ™ïÁ²²¢ J 60 Not by knowledge, by penance not,

61 |¢QUK¢ y±Ý‹²²¢ à¢v²¢ï sã}¢ï±æç±{¢ïù…éüÝ J 61 Only with devotion in none other way
Arjuna! It is possible to you, I say
62 }¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï }¢jQU: „X±<…¼: J 62 My works does who, thinks me who,

My devotee is who, unattached who,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Eleventh Chapter in

»ÜU¢Îà¢¢ïùŠ²¢²: JJ 11 JJ Song Supreme JJ 11 JJ

JJ ú Ý}¢: JJ ¥ƒ JJ ú Namah JJ Now is the
Twelfth Chapter JJ
m¢Îà¢¢ïùŠ²¢²: 12 JJ
1 Among them, Krishna! Seek ever who,
1 »±æ „¼¼²éQU¢ ²ï |¢QU¢Sy±¢æ Ð²éüÐ¢„¼ï J With devotion, some worship you,
²ï ™¢Œ²ÿ¢Ú}¢Ã²QUæ ¼ï¯¢æ ÜUï ²¢ïx¢ç±œ¢}¢¢: JJ Some worship undefinable ‘that’ ultimate,
Of the two, better who, please intimate.

2 Fixing their minds steady, on ‘me’
2 }¢Ä²¢±ïà² }¢Ý¢ï ²ï }¢¢æ çÝy²²éQU¢ ©Ð¢„¼ï J Who worship and seek ever ‘me’ BP28
BP28 Ÿ¢h²¢ ÐÚ²¢ïÐï¼¢S¼ï }¢ï ²éQU¼}¢¢ }¢¼¢: JJ With full faith, who trust ‘me’ BP29
Best seekers, they, so thinks me.
BP29
3 ²ï y±ÿ¢Ú}¢çÝÎïüà²}¢Ã²QUæ }¢¢}¢éÐ¢„¼ï J 3 And those who worship me as undefinable

Undestructible and ungraspable
4 „æçÝ²}²ïç‹Îí²x¢í¢}¢æ „±ü~¢ „}¢Ï¢éh²: J 4 Controlling senses, each; whole lot

5 vHïà¢¢ïùç{ÜU¼ÚS¼ï¯¢æ „±ü~¢¢Ã²QU™ï¼„¢}¢ì J 5 To reach me that way, strive they more.

In ‘ungraspable’ way, always struggle
¥Ã²QU¢ çã x¢ç¼Îéü:¶æ Îñã±çjÚ±¢Œ²¼ï JJ is more.
Ungraspable way is the difficult way.
6 ²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ }¢ç² „‹‹²S² }¢yÐÚ¢: J 6 But who dedicates his works in ‘me’,
7 ¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J 7 He shall be taken up, by ‘me’, see!

8 Place your mind on ‘me’

8 }¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J Join intellect, yours, on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ²¢ïx¢}¢éœ¢}¢}¢¢çSƒ¼: JJ You will live, then, in ‘me’
Stationed in the superior yoga see,
9 ¥ƒ¢±ïà¢ç²¼éæ ç™œ¢æ Ý à¢ÜAU¢ïç¯ }¢ç² çSƒÚ}¢ì J 9 If you are unable to engage your mind
on me
¥|²¢„²¢ïx¢ïÝ ¼¼¢ï }¢¢ç}¢ÓÀ¢#éæ {ÝT² JJ If you are unable to steadily position your mind
in me
Winner of wealth! Then take, practice way
SBP • XII-1 to 9 IX. Sampoorna Bhojapatri Gita 265

10 ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ }¢yÜU}¢üÐÚ}¢¢ï |¢± J 10 Practice, if you cannot do
11 Even if that you cannot make

11 ¥ƒñ¼ÎŒ²à¢QU¢ïùç„ ÜU¼éZ }¢l¢ïx¢}¢¢çSƒ¼: J Stationed in ‘my yoga’, then you take
12 Ÿ¢ï²¢ï çã ¿¢¢Ý}¢|²¢„¢Á¿¢¢Ý¢hK¢Ýæ ç±çà¢c²¼ï J 12 Rather than practice; knowledge is better

Rather than knowledge, meditation is better
Š²¢Ý¢yÜU}¢üÈUHy²¢x¢Sy²¢x¢¢ÓÀ¢ç‹¼<ÝÚ‹¼Ú¢ JJ Better than meditation; leaving actions’ fruits
Eternal peace occurs when left are fruits.
13 ¥mïC¢ „±ü|¢ê¼¢Ý¢æ }¢ñ~¢: ÜUL‡¢ »± ™ J 13 Who hates none

Friendly, kind one
14 „‹¼éC: „¼¼æ ²¢ïx¢è ²¼¢y}¢¢ ÎëÉçÝp²: J 14 Happy, even, he ever seeks

}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh²¢üï }¢ï |¢QU: „ }¢ï çÐí²: JJ Intellect, mind; gives who ‘me’
That devotee of me, is dear to ‘me’.
15 ²S}¢¢ó¢¢ïçm…¼ï H¢ïÜU¢ï H¢ïÜU¢ó¢¢ïçm…¼ï ™ ²: J 15 Whom; fears not world

Who fears not world
ã¯ü}¢‹²é|¢²RU¢ï{ñ}¢éüQU¢ï ²: „ ™ }¢ï çÐí²: JJ Leaves happiness, aggression, fear,
anger ‘he’
16 ¥ÝÐïÿ¢: à¢éç™Îüÿ¢ ©Î¢„èÝ¢ï x¢¼Ã²ƒ: J 16 Wants not who, able clean who
„±¢üÚ}|¢ÈUHy²¢x¢è ²¢ï }¢jQU: „ }¢ï çÐí²: JJ At the very start; leaves fruits he,
17 ²¢ï Ý Nc²ç¼ Ý mïçC Ý à¢¢ï™ç¼ Ý ÜU¢Ñì ÿ¢ç¼ J 17 Neither he jumps, nor he hates
à¢é|¢¢à¢é|¢ÈUHy²¢x¢è |¢çQU}¢¢‹²: „ }¢ï çÐí²: JJ Good, bad fruits; leaves, stays even he
18 „}¢: à¢~¢¢ñ ™ ç}¢~¢ï ™ ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï: J 18 Friends enemy same, near far same,
19 ¼éË²çÝ‹Î¢S¼éç¼}¢¢üñÝè „‹¼éC¢ï ²ïÝ ÜUïÝç™¼ì J 19 Praise blame he, silently bears

BP29 20 ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ ²ƒ¢ïQUæ Ð²éüÐ¢„¼ï J 20 Right way this, immortal way

Follows who, this proper way BP29
BP30 Ÿ¢g{¢Ý¢ }¢yÐÚ}¢¢ |¢QU¢S¼ïù¼è± }¢ï çÐí²¢: JJ Dedication full, who thinks ‘me’, BP30
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ m¢Îà¢¢ïùŠ²¢²: JJ 12 JJ This is the Twelfth Chapter in

266 Sri Samagra Bhagavad Gita SBP • XII-10 to 20

JJ ú Ý}¢: JJ ¥ƒ Thirteenth Chapter JJ
~¢²¢ïÎà¢¢ïùŠ²¢²: 13 JJ
1 Nature is what? Person is who?
1 ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Field is what? Field-knower who?
»¼œ¢ï ÜUƒç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ |¢¢Ú¼ JJ I will tell now,, all that you
2 §Îæ à¢ÚèÚæ ÜU¢ñ‹¼ï² ÿ¢ñ~¢ç}¢y²ç|¢{è²¼ï J 2 This body, as field,

Kunti’s son!, is called
»¼l¢ï ±ïçœ¢ ¼æ Ðí¢ãé: ÿ¢ï~¢¿¢ç}¢ç¼ ¼çmÎ: JJ As knower of field,
3 ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh „±üÿ¢ï~¢ï¯é |¢¢Ú¼ J 3 As knower of field, you know me,
4 That field is how,
4 ¼yÿ¢ï~¢æ ²Ó™ ²¢Îëv™ ²çmÜU¢çÚ ²¼p ²¼ì J It disforms how,
„ ™ ²¢ï ²yÐí|¢¢±p ¼y„}¢¢„ïÝ }¢ï à¢ë‡¢é JJ That person is how,
His ability is how,
In brief know now,
From me, you now.
5 «ç¯ç|¢Ï¢üãé{¢ x¢è¼æ À‹Î¢ïç|¢<±ç±{ñ: ÐëƒÜUì J 5 Rishis sung this, in Upanishadic ways,

Ï¢ír¢„ê~¢ÐÎñpñ± ãï¼é}¢Îìç|¢<±çÝçp¼}¢ì JJ Brahma sutras, sure also said so,
6 }¢ã¢|¢ê¼¢‹²ãV¢Ú¢ï Ï¢éçhÚÃ²QU}¢ï± ™ J 6 The great elements and ego too,

7 §ÓÀ¢ mï¯: „é¶æ Îé:¶æ „Y¢¼pï¼Ý¢ {ëç¼: J 7 Like, dislike, pleasure, pain, too,
8 ¥}¢¢çÝy±}¢Îç}|¢y±}¢ôã„¢ ÿ¢¢ç‹¼Ú¢…ü±}¢ì J 8 Proudlessness; showlessness;

9 §ç‹Îí²¢ƒïü¯é ±ñÚ¢x²}¢ÝãV¢Ú »± ™ J 9 To sense desires; passionlessness;
10 ¥„çQUÚÝç|¢c±X: Ðé~¢Î¢Úx¢ëã¢çÎ¯é J 10 Towards family, responsibleness,

SBP • XIII-1 to 10 IX. Sampoorna Bhojapatri Gita 267

11 }¢ç² ™¢Ý‹²²¢ïx¢ïÝ |¢çQUÚÃ²ç|¢™¢çÚ‡¢è J 11 Being in yoga of single mindedness;
12 Always dedicated to self-knowledge,

12 ¥Š²¢y}¢¿¢¢ÝçÝDy±æ ¼œ±¿¢¢Ý¢ƒüÎà¢üÝ}¢ì J awareness;
»¼Á¿¢¢Ýç}¢ç¼ Ðí¢ïQU}¢¿¢¢Ýæ ²Î¼¢ïù‹²ƒ¢ JJ Being conscious of that-essence-ness;
This is knowledge in full-ness;
13 ¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ ²Á¿¢¢y±¢}¢ë¼}¢àÝé¼ï J 13 Knowable now, let pronounce; me,

14 „±ü¼: Ð¢ç‡¢Ð¢Î¢‹¼æ „±ü¼¢ùçÿ¢çà¢Ú¢ï}¢é¶}¢ì J 14 From hands to feet, present everywhere

15 „±ïüç‹Îí²x¢é‡¢¢|¢¢„æ „±ïüç‹Îí²ç±±<…¼}¢ì J 15 Through nature of senses, shining everywhere

16 In and out of the beings everywhere
16 Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ ™Ú}¢ñ± ™ J Unmoving also moving everywhere
17 Being undivided, being one everywhere

17 ¥ç±|¢QUæ ™ |¢ê¼ï¯é ç±|¢QUç}¢± ™ çSƒ¼}¢ì J As if divided in beings, it appears everywhere
18 Light of lights, shines everywhere

18 Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J Beyond all darkness is bright everywhere
¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ „±üS² NçÎ ±ïçC¼}¢ì JJ Knowable, knowledge and it’s goal,
permeates hearts of all, being ultimate goal.
BP30
19 This is field and the knowledge too, BP31
BP30 19 §ç¼ ÿ¢ï~¢æ ¼ƒ¢ ¿¢¢Ýæ ¿¢ï²æ ™¢ïQUæ „}¢¢„¼: J Also knowable, in brief, told to you,
BP31 }¢jQU »¼çm¿¢¢² }¢j¢±¢²¢ïÐÐl¼ï JJ Knowing this, the devotee of me,
20 Nature and person, both you know,

20 ÐíÜUëô¼ ÐéL¯æ ™ñ± ç±hKÝ¢çÎ ©|¢¢±çÐ J Are without beginning, yes, it’s so.
21 The forming of mechanism and means too,

21 ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: ÐíÜUëç¼LÓ²¼ï J Cause is the nature that know you.
22 Person, seated in nature, now you see!

22 ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã |¢éÑìQUï ÐíÜUëç¼…¢‹x¢é‡¢¢Ýì J Experiences “Gunas”, nature-born see.
268 Sri Samagra Bhagavad Gita SBP • XIII-11 to 22

23 ©ÐÎïC¢ùÝé}¢‹¼¢™ ÜU¼¢ü |¢¢ïQU¢ }¢ãïEÚ: J 23 Teacher, allower; and doer see!
ÐÚ}¢¢y}¢ïç¼ ™¢Œ²éQU¢ï ÎïãïùçS}¢‹ÐéL¯: ÐÚ: Ultimate self, is said to be
The person in the body, is supreme see!
24 ² »±æ ±ïçœ¢ ÐéL¯æ ÐíÜUëô¼ ™ x¢é‡¢ñ: „ã J 24 Knows this, real person who,
25 Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ ÜUïç™Î¢y}¢¢Ý}¢¢y}¢Ý¢ J 25 In meditation some see self,

26 Some other ones, knowing not self,

26 ¥‹²ï y±ï±}¢…¢Ý‹¼: Ÿ¢éy±¢‹²ï|² ©Ð¢„¼ï J Hear from others, and worship self,
27 ²¢±y„T¢²¼ï çÜUç@y„œ±æ Sƒ¢±Ú…X}¢}¢ì J 27 Whatever is born in this world,

28 „}¢æ „±ïü¯é |¢ê¼ï¯é ç¼D‹¼æ ÐÚ}¢ïEÚ}¢ì J 28 Equally in living being all,

29 „}¢æ Ðà²ç‹ã „±ü~¢ „}¢±çSƒ¼}¢èEÚ}¢ì J 29 Who sees in living beings all,

30 ÐíÜUëy²ñ± çã ÜU}¢¢üç‡¢ çRU²}¢¢‡¢¢çÝ „±üà¢: J 30 Nature alone verily does,

All of the works,
31 ²Î¢ |¢ê¼Ðëƒx|¢¢±}¢ïÜUSƒ}¢ÝéÐà²ç¼ J 31 Different beings in one,

32 ¥Ý¢çÎy±¢çó¢}¢üHy±¢yÐÚ}¢¢y}¢¢²}¢Ã²²: J 32 Beginning it has not,

Impurities it has not,
33 ²ƒ¢ „±üx¢¼æ „¢ñÿ}²¢Î¢ÜU¢à¢æ Ý¢ïÐçHŒ²¼ï J 33 Though it is everywhere pervading all

SBP • XIII-23 to 33 IX. Sampoorna Bhojapatri Gita 269

34 ²ƒ¢ ÐíÜU¢à¢²y²ïÜU: ÜUëyFæ H¢ïÜUç}¢}¢æ Úç±: J 34 Though in whole worlds; Kunti’s son!
35 Difference of knower and field,

35 ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ïÚï±}¢‹¼Úæ ¿¢¢Ý™ÿ¢é¯¢ J With knowledge-eye who sees indeed,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Thirteenth Chapter in

~¢²¢ïÎà¢¢ïùŠ²¢²: JJ 13 JJ
270 Sri Samagra Bhagavad Gita SBP • XIII-34 to 35

JJ ú Ý}¢: JJ ¥ƒ Fourteenth Chapter JJ
™¼éÎüà¢¢ïùŠ²¢²: 14 JJ
1 Top knowledge now, listen from me,
1 ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ ¿¢¢Ý¢Ýæ ¿¢¢Ý}¢éœ¢}¢}¢ì J It’s best one, again hear ye,
2 If one takes Path this one;

2 §Îæ ¿¢¢Ý}¢éÐ¢çŸ¢y² }¢}¢ „¢{}²ü}¢¢x¢¼¢: J With me becomes same and one,
At creation they have no birth,
„x¢ïüùçÐ Ý¢ïÐ…¢²‹¼ï ÐíH²ï Ý Ã²ƒç‹¼ ™ JJ At dissolution they have no death.
3 Great ultimate is my creation place,

3 }¢}¢ ²¢ïçÝ}¢üãÎìÏ¢ír¢ ¼çS}¢‹x¢|¢Z Î{¢}²ã}¢ì J My seed is placed, in that place
4 Kunti’s son, forms; whatsoever

4 „±ü²¢ïçÝ¯é ÜU¢ñ‹¼ï² }¢ê¼ü²: „}|¢±ç‹¼ ²¢: J Are produced, here, there, wherever,
5 Sattva, Rajas, and Tamas, these three,

BP31 5 „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: ÐíÜUëç¼„}|¢±¢: J Are character born gunas, you see, BP31
BP32 çÝÏ¢ŠÝç‹¼ }¢ã¢Ï¢¢ã¢ï Îïãï ÎïçãÝ}¢Ã²²}¢ì JJ Mighty - armed - one! They bind see, BP32
6 ¼~¢ „œ±æ çÝ}¢üHy±¢yÐíÜU¢à¢ÜU}¢Ý¢}¢²}¢ì J 6 Sattva, you know, is pure, defectless,

7 Ú…¢ï Ú¢x¢¢y}¢ÜUæ ç±çh ¼ëc‡¢¢„X„}¢éj±}¢ì J 7 Rajas, you know, is passion-ness

8 ¼}¢Sy±¿¢¢Ý…æ ç±çh }¢¢ïãÝæ „±üÎïçãÝ¢}¢ì J 8 Tamas, you hear, is knowledgeless.

9 „œ±æ „é¶ï „T²ç¼ Ú…: ÜU}¢üç‡¢ |¢¢Ú¼ J 9 Sattva binds men, with happiness,
10 Ú…S¼}¢p¢ç|¢|¢ê² „œ±æ |¢¢Ú¼ ±{ü¼ï J 10 Sattva grows dominating, Rajas, Tamas, know,
SBP • XIV-1 to 10 IX. Sampoorna Bhojapatri Gita 271

11 „±üm¢Úï¯é ÎïãïùçS}¢‹ÐíÜU¢à¢ ©Ð…¢²¼ï J 11 Knowledge-light when brightly shines,
12 H¢ï|¢: Ðí±ëçœ¢Ú¢Ú}|¢: ÜU}¢ü‡¢¢}¢à¢}¢: SÐëã¢ J 12 Activity, greed, starting many things,

13 ¥ÐíÜU¢à¢¢ïùÐí±ëçœ¢p Ðí}¢¢Î¢ï }¢¢ïã »± ™ J 13 Dullness, inactivity and being reckless,

14 ²Î¢ „œ±ï Ðí±ëhï ¼é ÐíH²æ ²¢ç¼ Îïã|¢ë¼ì J 14 Predominant is Sattva in one when,
15 Ú…ç„ ÐíH²æ x¢y±¢ ÜU}¢ü„çX¯é …¢²¼ï J 15 Predominant Rajas, in one when

¼ƒ¢ ¼}¢ç„ HèÝS¼é }¢êÉ²¢ïçÝ¯é …¢²¼ï JJ To busier worlds, certainly he goes,
To ignorant worlds, certainly he goes,
16 ÜU}¢ü‡¢: „éÜUë¼S²¢ãé: „¢çœ±ÜUæ çÝ}¢üHæ ÈUH}¢ì J 16 Fruit of Sattva; the purity is,
17 „œ±¢y„T¢²¼ï ¿¢¢Ýæ Ú…„¢ï H¢ï|¢ »± ™ J 17 Arises knowledge from Sattva see,

Ðí}¢¢Î}¢¢ïã¢ñ …¢²ï¼ï ¼}¢„¢ïù¿¢¢Ý}¢ï± ™ JJ Arise difficulty, delusion from Tamas you see,
18 ªŠ±Z x¢ÓÀç‹¼ „œ±ïÝ }¢Š²ï ç¼Dç‹¼ Ú¢…„¢: J 18 To top most places, through Sattva one grows
19 Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ ²Î¢ ÎíC¢ÝéÐà²ç¼ J 19 Character is one, whoever does.

20 x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè Îïã„}¢éj±¢Ýì J 20 Crosses he who, those ‘Gunas’ three,

272 Sri Samagra Bhagavad Gita SBP • XIV-11 to 20

21 Beyond Gunas is who?
21 ÜUñ<HXñ›è‹x¢é‡¢¢Ýï¼¢Ý¼è¼¢ï |¢±ç¼ Ðí|¢¢ï J Beyond three is who?
Conducts how he?
Behaves how he?
Being kind ye,
Please tell me.
The Lord said:

Ÿ¢è|¢x¢±¢Ýé±¢™ 22 Light and work and delusion too,
22 ÐíÜU¢à¢æ ™ Ðí±ëôœ¢ ™ }¢¢ïã}¢ï± ™ Ð¢‡Ç± J When are present, hates not who,
23 Like unconcerned is seated who,

23 ©Î¢„èÝ±Î¢„èÝ¢ï x¢é‡¢ñ²¢üï Ý ç±™¢Ë²¼ï J By Gunas three, is moved not who,
x¢é‡¢¢ ±¼ü‹¼ §y²ï±æ ²¢ïù¿¢çS¼Dç¼ ÝïX¼ï JJ That Gunas do behave knows well who,
He remains unattached, he is stable too.
24 „}¢Îé:¶„é¶:S±ŒÝ: „}¢H¢ïC¢à}¢ÜU¢@Ý: J 24 In pleasant, pain and dream balanced is who,

Sand, stone, gold; as equal sees who,
25 }¢¢Ý¢±}¢¢Ý²¢ïS¼éË²S¼éË²¢ï ç}¢~¢¢çÚÐÿ¢²¢ï: J 25 Respect and insult equally bears who,

„±¢üÚ}|¢ÈUHy²¢x¢è x¢é‡¢¢¼è¼: „ ©Ó²¼ï JJ At beginning of work, leaves, fruits, greed,
who,
26 }¢¢æ ™ ²¢ïùÃ²ç|¢™¢Úï‡¢ |¢çQU²¢ïx¢ïÝ „ï±¼ï J 26 Serves me well, in devotion Path who,

27 Ï¢ír¢‡¢¢ï çã Ðíç¼D¢ã}¢}¢ë¼S²¢Ã²²S² ™ J 27 For Supreme see, abode is me,

§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Fourteenth Chapter in

BP32
™¼éÎüà¢¢ïùŠ²¢²: JJ 14 JJ BP32
SBP • XIV-21 to 27 IX. Sampoorna Bhojapatri Gita 273

BP33 JJ ú Namah JJ Now is the BP33
JJ ú Ý}¢: JJ ¥ƒ Fifteenth Chapter JJ
Ð@Îà¢¢ïùŠ²¢²: 15 JJ
1 Roots on top and branches below,
1 ªŠ±ü}¢êH}¢{:à¢¢¶}¢Eyƒæ ÐíãéÚÃ²²}¢ì J Peepal tree is unending you know,
2 ¥{p¢ïŠ±Z Ðí„ë¼¢ ²S² à¢¢¶¢ x¢é‡¢Ðí±ëh¢ 2 Above and below its branches grow well,
With nature and senses growth is well.
ç±¯²Ðí±¢H¢: J Roots are strong, spread everywhere,
¥{p }¢êH¢‹²Ýé„‹¼¼¢çÝ ÜU}¢¢üÝéÏ¢‹{èçÝ
}¢Ýéc²H¢ïÜUï JJ
3 Ý MÐ}¢S²ïã ¼ƒ¢ïÐH|²¼ï Ý¢‹¼¢ï Ý ™¢çÎÝü ™ 3 It’s full form is not at all known,
„}Ðíç¼D¢ J Cut this tree, rooted so strong,
With detachment axe, sharp and strong.
¥Eyƒ}¢ïÝæ „éç±MÉ}¢êH}¢„Xà¢›ï‡¢ çà¢¼ïÝ
çÀœ±¢ JJ
4 ¼¼: ÐÚæ ¼yÐÎæ }¢¢<x¢¼Ã²æ ²çS}¢Ýì x¢¼ï Ý çÝ±¼ïü¼ 4 Attain that state, supreme that state,
Coming back nil, reaching which state.
|¢ê²: J Then in that ancient person; the origin of tree,
¼}¢ï± ™¢læ ÐéL¯æ ÐíÐlï ²¼: Ðí±ëçœ¢: Ðí„ë¼¢ When refuge one takes, he is then free.
ÐéÚ¢‡¢è JJ
5 „æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý¼ë#¢: 5 Gaining that state knowledgeful seers,
Self fulfilled ones, are detached
ÜUë¼¢y}¢Ý¢ï ±è¼Ú¢x¢¢: Ðíà¢¢‹¼¢: J peaceful ones,
¼ï „±üx¢æ „±ü¼: Ðí¢Œ² {èÚ¢ They attain all pervading ultimate state
That self attained ones staying at
²éQU¢y}¢¢Ý: „±ü}¢ï±¢ç±à¢ç‹¼ JJ supreme state
6 Proudness free and delusion free,
6 çÝ}¢¢üÝ}¢¢ïã¢ ç…¼„XÎ¢ï¯¢ ¥Š²¢y}¢çÝD¢ Absorbed in self, attachment free
ç±çÝ±ëœ¢ÜU¢}¢¢: J Desires wiped clean, self being free,
m‹mñ<±}¢éQU¢: „é¶Îé:¶„æ¿¢ñx¢üÓÀ‹y²}¢êÉ¢: Will reach eternal state, with undeluded will.
ÐÎ}¢Ã²²æ ¼¼ì JJ
7 ±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp¼¢ƒ¢ü: 7 They, in spiritual wisdom established
well
„æ‹²¢„²¢ïx¢ïÝ ™ à¢éh„œ±¢: J In renunciation yoga essence purified
¼ï Ï¢ír¢H¢ïÜUï ™ ÐÚ¢‹¼ÜU¢Hï At final dissolution time in ultimate
worlds
ÐÚ¢}¢ë¼¢: ÐçÚ}¢éÓ²ç‹¼ Îé:¶¢¼ì JJ With immortality become and be the
supreme bliss.
274 Sri Samagra Bhagavad Gita SBP • XV-1 to 7

8 Ý ¼j¢„²¼ï „ê²¢üï Ý à¢à¢¢V¢ï Ý Ð¢±ÜU: J 8 Brighter than fire, brightest one,
9 An element of mine, the splendorous one,

9 }¢}¢ñ±¢æà¢¢ï …è±H¢ïÜUï …è±|¢ê¼: „Ý¢¼Ý: J In this world causes life, for each every one
10 The Lord of life, a body when takes,

10 à¢ÚèÚæ ²Î±¢Œ¢A¢ïç¼ ²Ó™¢Œ²éyRU¢}¢¼èEÚ: J And that body, whenever he leaves,
x¢ëãèy±¢ ¼¢çÝ „æ²¢ç¼ ±¢²éx¢ü‹{¢çÝ±¢à¢²¢¼ì JJ With him those six, then he takes,
11 Ÿ¢¢ï~¢æ ™ÿ¢é: SÐà¢üÝæ ™ Ú„Ýæ Í¢í¢‡¢}¢ï± ™ J 11 Through ears and eyes and also touch,
¥ç{D¢² }¢Ýp¢²æ ç±¯²¢ÝéÐ„ï±¼ï JJ Through the mind; in addition to those five,
12 ©yRU¢}¢‹¼æ çSƒ¼æ ±¢çÐ |¢éT¢Ýæ ±¢ x¢é‡¢¢ç‹±¼}¢ì J 12 Changing body or stationed in one,

13 ²¼‹¼¢ï ²¢ïçx¢ÝEñÝæ Ðà²‹y²¢y}¢‹²±çSƒ¼}¢ì J 13 While seeking the Lord, the endeavouring one,
14 ²Î¢çÎy²x¢¼æ ¼ï…¢ï …x¢j¢„²¼ïùç¶H}¢ì J 14 Bright light, which, comes from sun,

15 x¢¢}¢¢ç±à² ™ |¢ê¼¢çÝ {¢Ú²¢}²ã}¢¢ï…„¢ J 15 Permeating earth, the giver of food,

16 ¥ãæ ±ñE¢ÝÚ¢ï |¢êy±¢ Ðíç‡¢Ý¢æ Îïã}¢¢çSƒ¼: J 16 I am the fire, stationed inside the body
of the person,
Ðí¢‡¢¢Ð¢Ý„}¢¢²éQU: Ð™¢}²ó¢æ ™¼é<±{}¢ì JJ Causing hunger for each, every person.
Along the air, it eats all food,
17 „±üS² ™¢ãæ NçÎ „çó¢ç±C¢ï }¢œ¢: 17 In hearts of all, seated is me,

Memory, knowledge is caused by me.
S}¢ëç¼¿¢¢üÝ}¢Ð¢ïãÝæ ™ J All the vedas are created by me,
±ïÎpñ „±ñÚü ã}¢ï± ±ïl¢ï ±ïÎ¢‹¼ÜUëmÎï ÜUëÎ±ï ™¢ã}¢ì JJ Vedanta is also created by me.
BP33 18 Ý Ðé‡²Ð¢Ðï }¢}¢ Ý¢çS¼ Ý¢à¢¢ï 18 No merit or sin are for me and end is not BP33
BP34 Birth, body, organs, intellect are not BP34
Ý …‹}¢ Îïãïç‹Îí²Ï¢éçhÚçS¼ J Earth, water, fire, for me, are not
Ý |¢êç}¢Ú¢Ð¢ï }¢}¢ ±çqÚçS¼ Also wind and space, for me, are not
Ý ™¢çÝH¢ï }¢ïùçS¼ Ý ™¢}Ï¢Úæ ™ J
SBP • XV-8 to 18 IX. Sampoorna Bhojapatri Gita 275

19 »±æ ±çÎy±¢ ÐÚ}¢¢y}¢S±MÐæ x¢éã¢à¢²æ 19 Knowing this about supreme form of
that ONE
çÝcÜUH}¢çm¼è²}¢ì J Stationed in hearts the spotless
„}¢S¼„¢ôÿ¢ „Î„çmãèÝæ Ðí²¢ç¼ à¢éhæ secondless one
Witness of all without any IS and IS NOT
ÐÚ}¢¢y}¢MÐ}¢ì JJ One attains purest form That supreme
state
20 m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï ÿ¢Úp¢ÿ¢Ú »± ™ J 20 Two kinds of persons are in the world,
21 ©œ¢}¢: ÐéL¯Sy±‹²: ÐÚ}¢¢y}¢ïy²éÎ¢N¼: J 21 Superior person than them two,

22 ²S}¢¢yÿ¢Ú}¢¼è¼¢ïùã}¢ÿ¢Ú¢ÎçÐ ™¢ïœ¢}¢: J 22 Higher than perishable is sure me,

23 ²¢ï }¢¢}¢ï±}¢„æ}¢êÉ¢ï …¢Ý¢ç¼ ÐéL¯¢ïœ¢}¢}¢ì J 23 The non-ignorant who knows me,

24 §ç¼ x¢és¼}¢æ à¢¢›æ }¢²¢ ÐíïQUæ ¼±¢ÝÍ¢ J 24 Greatest secret, is now declared by me,
Oh! Pure one! this science, to you see!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Fifteenth Chapter in

Ð@Îà¢¢ïùŠ²¢²: JJ 15 JJ Song Supreme JJ 15 JJ
276 Sri Samagra Bhagavad Gita SBP • XV-19 to 24

JJ ú Ý}¢: JJ ¥ƒ Sixteenth Chapter JJ
¯¢ïÇà¢¢ïùŠ²¢²: 16 JJ
–1 Fearlessness and mind; purified,
1 ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ²¢ïx¢Ã²±çSƒç¼: J In knowledge path well unified.
2 ¥ôã„¢ „y²}¢RU¢ï{Sy²¢x¢: à¢¢ç‹¼ÚÐñà¢éÝ}¢ì J 2 Non-hurting, truth and anger-less,

Î²¢ |¢ê¼ïc±H¢ñÏŠ²æ ™ }¢¢Îü±æ ãîèÚ™¢ÐH}¢ì JJ Kindness to beings, greedlessness
3 Brightness, forgiving and stableness

3 ¼ï…: ÿ¢}¢¢ {ëç¼S¼éçCÚÎí¢ïã¢ï Ý¢ç¼}¢¢çÝ¼¢ J Satisfaction, non-cheating, pridelessness
4 Showdom, vanity and arrogance,

4 Î}|¢¢ï ÎÐ¢üïùç|¢}¢¢Ýp RU¢ï{: Ð¢Lc²}¢ï± ™ J Anger, harshness and ignorance,
5 Îñ±è „}Ðçm}¢¢ïÿ¢¢² çÝÏ¢‹{¢²¢„éÚè }¢¼¢ J 5 Divine attributes, give freedom,

Devilish attributes, blindful some,
6 m¢ñ |¢ê¼„x¢¢üñ H¢ïÜUïùçS}¢‹Îñ± ¥¢„éÚ »± ™ J 6 In this world, beings: types two,

7 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ …Ý¢ Ý ç±ÎéÚ¢„éÚ¢ J 7 What is to do and what not to do,

Know not devilish, see now you.
8 ¥„y²}¢Ðíç¼Dæ ™ …x¢Î¢ãéÚÝèEÚ}¢ì J 8 “This universe is truthless,

¥ÐÚSÐÚ„}|¢ê¼æ çÜU}¢‹²¼ì ÜU¢}¢ãï¼éÜU}¢ì JJ Mutual unison is it’s cause,
9 »¼¢æ ÎëçC}¢±C|² ÝC¢y}¢¢Ý¢ïùËÐÏ¢éh²: J 9 Petty minded of self, hold this view

10 ÜU¢}¢}¢¢çŸ¢y² ÎécÐêÚæ Î}|¢}¢¢Ý}¢Î¢ç‹±¼¢: J 10 With many desires, that are endless

¥„Îìx¢íã¢çp¼¢: RUêÚ¢æ Ðí±¼ü‹¼ïùà¢éç™±í¼¢: JJ Adopting falsehood the wicked ones
Behave they in unclean ways.
SBP • XVI-1 to 10 IX. Sampoorna Bhojapatri Gita 277

11 ç™‹¼¢}¢ÐçÚ}¢ï²¢æ ™ ÐíH²¢‹¼¢}¢éÐ¢çŸ¢¼¢: J 11 With many wishes following in mirth,
12 They are bound by the rope of greed

12 ¥¢à¢¢Ð¢à¢à¢¼ñÏ¢üh¢: ÜU¢}¢RU¢ï{ÐÚ¢²‡¢¢: J In desire and anger sinning indeed,
§üã‹¼ï ÜU¢}¢H¢ï|¢¢ƒü}¢‹²¢²ïÝ¢ƒü„T²¢Ýì JJ They strive for more and more wealth.
For pleasure, greed, the unjust wealth
13 §Î}¢l }¢²¢ HÏ{ç}¢}¢æ Ðí¢ŒS²ï }¢Ý¢ïÚƒ}¢ì J 13 I gained today this and this,
BP34 I shall get much more wealth. BP34
BP35 14 I have killed my enemy that BP35
14 ¥„¢ñ }¢²¢ ã¼: à¢~¢éãüçÝc²ï ™¢ÐÚ¢ÝçÐ J
§üEÚ¢ïùã}¢ãæ ²¢ïx¢è ç„h¢ïùãæ Ï¢H±¢‹„é¶è JJ I am the lord and I am yogi
I am realised, strong and happy is me.
15 ¥¢ÉK¢ïùç|¢…Ý±¢ÝçS}¢ ÜU¢ïù‹²¢ïùçS¼ „Îëà¢¢ï }¢²¢ J 15 I am rich and well born one

16 ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ }¢¢ïãS²ñ± ±à¢æx¢¼¢: J 16 In many ways in the fanciful mind

In delusion being gripped their mind
17 ¥¢y}¢„}|¢¢ç±¼¢: S¼Ï{¢ {Ý}¢¢Ý}¢Î¢ç‹±¼¢: J 17 In self-conceit sticking well,

18 ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ™ „æçŸ¢¼¢: J 18 In ignorance, power, showness,

19 ¼¢Ýãæ çm¯¼: RUêÚ¢‹„æ„¢Úï¯é ÝÚ¢{}¢¢Ýì J 19 Ignorant ones and cruel ones,

In this world inauspicious, worst hatefulness
çÿ¢Ð¢}²…d}¢à¢é|¢¢S±¢„éÚèc±ï± ²¢ïçÝ¯é JJ ones,
In to inauspicious, devilish births ever
throws me,
20 ¥¢„éÚèæ²¢ïçÝ}¢¢Ðó¢¢ }¢êÉ¢ …‹}¢çÝ …‹}¢çÝ J 20 In devilish places, fools taking birth,

}¢¢}¢Ðí¢Œ²ñ± ÜU¢ñ‹¼ï² ¼¼¢ï ²¢‹y²{}¢¢æ x¢ç¼}¢ì JJ In any way Kaunteya! reach not me,
21 In three ways are gates of hell.

21 ç~¢ç±{æ ÝÚÜUS²ïÎæ m¢Úæ Ý¢à¢Ý}¢¢y}¢Ý: J In go self-lost, through gates of hell.
278 Sri Samagra Bhagavad Gita SBP • XVI-11 to 21

22 »¼ñ<±}¢éQU: ÜU¢ñ‹¼ï² ¼}¢¢ïm¢Úñç›ç|¢ÝüÚ: J 22 From those three, who is free,
¥¢™Úy²¢y}¢Ý: Ÿ¢ï²S¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ He will practise good for self,
23 In unscientific ways do behave who,

23 ²: à¢¢›ç±ç{}¢éy„ëÁ² ±¼ü¼ï ÜU¢}¢ÜU¢Ú¼: J In the ways of desires is stuck who,
24 Therefore you take scientific way,

24 ¼S}¢¢ÓÀ¢›æ Ðí}¢¢‡¢æ ¼ï ÜU¢²¢üÜU¢²üÃ²±çSƒ¼¢ñ J Do and do not do in systematic way,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Sixteenth Chapter in

SBP • XVI-22 to 24 IX. Sampoorna Bhojapatri Gita 279

JJ ú Ý}¢: JJ ¥ƒ Seventeenth Chapter JJ
„#Îà¢¢ïùŠ²¢²: 17 JJ
1 In unscientific ways behave who,
1 ²ï à¢¢›ç±ç{}¢éy„ëÁ² ±¼ü‹¼ï Ÿ¢h²¢ç‹±¼¢: J But with dedication worship who,
¼ï¯¢æ çÝD¢ ¼é ÜU¢ ÜUëc‡¢ „œ±}¢¢ã¢ï Ú…S¼}¢: JJ Sattva, Rajas or Tamas or what?
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2 Dedication occurs in way three,
2 ç~¢ç±{¢ |¢±ç¼ Ÿ¢h¢ ÎïçãÝ¢æ „¢ S±|¢¢±…¢ J In everybody from, own nature see.
3 „œ±¢ÝéMÐ¢ „±üS² Ÿ¢h¢ |¢±ç¼ |¢¢Ú¼ J 3 As per nature in all men,

Bharata! Occurs dedication.
4 ²…‹¼ï „¢çy±ÜU¢ Îñ±¢‹²ÿ¢Úÿ¢¢æç„ Ú¢…„¢: J 4 Sattviks worship divine ones.

Rajasiks worship devilish ones.
|¢ê¼Ðíï¼çÐà¢¢™¢æp ²…‹¼ï ¼¢}¢„¢ …Ý¢: JJ Tamasiks worship elemental, evil,
demonic ones.
5 ¥à¢¢›ç±çã¼æ Í¢¢ïÚæ ¼Œ²‹¼ï ²ï ¼Ð¢ï …Ý¢: J 5 In unscientific and horrible way,

Temper body who in terrible way,
6 ÜU¯ü²‹¼: à¢ÚèÚSƒæ |¢ê¼x¢í¢}¢}¢™ï¼Ý}¢ì J 6 Torture non-lively elements groups too,

Along with body and also organs
}¢¢æ ™ñ±¢‹¼: à¢ÚèÚSƒæ ¼¢ç‹±hK¢„éÚçÝp²¢Ýì JJ They are fools know now you,
Torture ‘me’ too, their inner one,
7 ¥¢ã¢ÚSy±çÐ „±üS² ç~¢ç±{¢ï |¢±ç¼ çÐí²: J 7 Food also of all you see,
²¿¢S¼ÐS¼ƒ¢ Î¢Ýæ ¼ï¯¢æ |¢ïÎç}¢}¢æ à¢ë‡¢é JJ Sacrifice tempering, giving too.
BP35 8 ¥¢²é:„œ±Ï¢H¢Ú¢ïx²„é¶Ðíèç¼ç±±{üÝ¢: J 8 Vitality, energy, vigorousness, BP35

Health, happiness, cheerfulness, BP36
BP36 ÚS²¢: çFx{¢: çSƒÚ¢ Nl¢ ¥¢ã¢Ú¢: Gives ever the sattvik food,
„¢çœ±ÜUçÐí²¢: JJ With liquids being safe and good.
9 Bitter, sour and salty, lot,

9 ÜUÅì±}HH±‡¢¢y²éc‡¢¼èÿ‡¢Mÿ¢ç±Î¢çãÝ: J Pungent, harshy, and soft not,
280 Sri Samagra Bhagavad Gita SBP • XVII-1 to 9

10 ²¢¼²¢}¢æ x¢¼Ú„æ Ðêç¼ Ð²éüç¯¼æ ™ ²¼ì J 10 Stale, tasteless, smelling lot,
11 Because it is proper to do,

11 ¥ÈUH¢ÜU¢Ñì çÿ¢ç|¢²ü¿¢¢ï ç±ç{çÎC¢ï ² §Á²¼ï J Without desiring returns too,
It is Sattvik sacrifice right to do.
12 ¥ç|¢„‹{¢² ¼é ÈUHæ Î}|¢¢ƒü}¢çÐ ™ñ± ²¼ì J 12 Because it is great to show,

With desiring returns also,
§Á²¼ï ç±çh ¼æ ²¿¢æ Ú¢…„æ ™H}¢{íé±}¢ì JJ When it is done with impurity too,
They are all Rajasik sacrifices, true
Those sacrificers are all transitory too.
13 ç±ç{ãèÝ}¢}¢ëC¢ó¢æ }¢‹~¢ãèÝ}¢Îçÿ¢‡¢}¢ì J 13 Being done in thought lessness,

Dedication less and method less,
Ÿ¢h¢ç±Úçã¼æ ²¿¢æ ¼¢}¢„æ ÐçÚ™ÿ¢¼ï JJ If done without food offerings too
If done with ignorance too,
It is Tamasik sacrifice, not to do.
14 Îï±çm…x¢éLÐí¢¿¢Ðê…Ýæ à¢¢ñ™}¢¢…ü±}¢ì J 14 Respect to divine and pure ones,

Respect to teachers, knowing ones,
15 ¥Ýémïx¢ÜUÚæ ±¢v²æ „y²æ çÐí²çã¼æ ™ ²¼ì J 15 Unemotional speech, truthfulness

Cheerful words and pleasantness
S±¢Š²¢²¢|²„Ýæ ™ñ± ±¢Ñì }¢²æ ¼Ð ©Ó²¼ï JJ Prayer songs, self-studyness
16 }¢Ý:Ðí„¢Î: „¢ñ}²y±æ }¢¢ñÝ}¢¢y}¢ç±çÝx¢íã: J 16 Peace of mind and gentleness,

Self control and silence,
|¢¢±„æà¢éçhçÚy²ï¼œ¢Ð¢ï }¢¢Ý„}¢éÓ²¼ï JJ Purity of intentions and calmness,
17 Ÿ¢h²¢ ÐÚ²¢ ¼#æ ¼ÐS¼ç~¢ç±{æ ÝÚñ: J 17 With dedication in ways three

Tempers himself when man see!
¥ÈUH¢ÜU¢Ñì çÿ¢ç|¢²éüQUñ: „¢çœ±ÜUæ ÐçÚ™ÿ¢¼ï JJ In the fruits with interest none,
18 „yÜU¢Ú}¢¢ÝÐê…¢ƒZ ¼Ð¢ï Î}|¢ïÝ ™ñ± ²¼ì J 18 Seeking honour altering ways three
Does tempering when man see!
çRU²¼ï ¼çÎã Ðí¢ïQUæ Ú¢…„æ ™H}¢{íé±}¢ì JJ With detachment in fruits none,
19 }¢êÉx¢í¢ãï‡¢¢y}¢Ý¢ï ²yÐèÇ²¢ çRU²¼ï ¼Ð: J 19 In ignorance leaving ways three,

Troubles himself when man see,
ÐÚS²¢ïy„¢ÎÝ¢ƒZ ±¢ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Also troubles others when man,
20 Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ Îè²¼ïùÝéÐÜU¢çÚ‡¢ï J 20 Because it is right to give, it is done

SBP • XVII-10 to 20 IX. Sampoorna Bhojapatri Gita 281

21 ²œ¢é Ðíy²éÐÜU¢Ú¢ƒZ ÈUH}¢éçgà² ±¢ ÐéÝ: J 21 Because it gives name, when it is done,
With consideration to returns, it is done,
Îè²¼ï ™ ÐçÚçvHCæ ¼Î Ú¢…„ç}¢ç¼ S}¢ë¼}¢ì JJ With grudging for show, it is done,
22 ¥Îïø¢ÜU¢Hï ²g¢Ý}¢Ð¢~¢ï|²p Îè²¼ï J 22 Being careless when it is done

23 ú ¼y„çÎç¼ çÝÎïüà¢¢ï Ï¢ír¢‡¢ç›ç±{: S}¢ë¼: J 23 “AUM: THAT SATH” in this way see,
Ï¢ír¢‡¢¢ ¼ïÝ ±ïÎ¢p ²¿¢¢p ç±çã¼¢: ÐéÚ¢ JJ Vedas and Brahmanas were created by that
24 ¼S}¢¢Î¢ïç}¢y²éÎ¢Ny² ²¿¢Î¢Ý¼Ð:çRU²¢: J 24 “AUM” is uttered first, at very start,

Of sacrifice, giving, you know that,
25 ¼çÎy²Ýç|¢„‹{¢² ÈUHæ ²¿¢¼Ð:çRU²¢: J 25 “THAT” is aimed at, and fruit not too.
Î¢ÝçRU²¢p ç±ç±{¢: çRU²‹¼ï }¢¢ïÿ¢ÜU¢Ñìçÿ¢ç|¢: JJ While giving anything, working too,
26 „j¢±ï „¢{é|¢¢±ï ™ „çÎy²ï¼yÐí²éÁ²¼ï J 26 “SATH” is truth, reality, fact

27 ²¿¢ï ¼Ðç„ Î¢Ýï ™ çSƒç¼: „çÎç¼ ™¢ïÓ²¼ï J 27 Stationed in sacrifice, tempering too,
28 ¥Ÿ¢h²¢ ãé¼æ Îœ¢æ ¼ÐS¼#æ ÜUë¼æ ™ ²¼ì J 28 Without dedication when work done
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Seventeenth Chapter in

BP36
„#Îà¢¢ïùŠ²¢²: JJ 17 JJ BP36
282 Sri Samagra Bhagavad Gita SBP • XVII-21 to 28

JJ ú Namah JJ Now is the BP37
JJ ú Ý}¢: JJ ¥ƒ Eighteenth Chapter JJ
BP37
¥C¢Îà¢¢ïùŠ²¢²: 18 JJ
1 Essence of renunciation, please let me know,
1 „ó²¢„S² }¢ã¢Ï¢¢ã¢ï ¼œ±ç}¢ÓÀ¢ç}¢ ±ïçÎ¼é}¢ì J Essence of relinquishment, please let me know.

2 Desireful works are left out when
2 ÜU¢}²¢Ý¢æ ÜU}¢ü‡¢¢æ ‹²¢„æ „ó²¢„æ ÜU±²¢ï ç±Îé: J Knowers call it renunciation then.
3 “Like defects, always leave out works”,

3 y²¢Á²æ Î¢ï¯±çÎy²ïÜUï ÜU}¢ü Ðí¢ãé}¢üÝèç¯‡¢: J Some great men say these words.
4 çÝp²æ à¢ë‡¢é }¢ï ¼~¢ y²¢x¢ï |¢Ú¼„œ¢}¢ J 4 Now listen my conclusion in that one,
5 ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²æ ÜU¢²ü}¢ï± ¼¼ì J 5 Sacrifice, giving and tempering works,

6 But, one must do all those works,

6 »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÈUH¢çÝ ™ J Leaving attachment to fruits and works,
7 çÝ²¼S² ™ „ó²¢„: ÜU}¢ü‡¢¢ï Ý¢ïÐÐl¼ï J 7 Do not renunciate obligatory works,

It is also not fit to renounce those works,
8 Îé:¶ç}¢y²ï± ²: ÜU}¢ü ÜU¢²vHïà¢|¢²¢œ²…ï¼ì J 8 If one leaves his any dutiful works,

9 ÜU¢²üç}¢y²ï± ²yÜU}¢ü çÝ²¼æ çRU²¼ïù…éüÝ J 9 If any one does his dutiful works,
10 Ý mïCKÜUéà¢Hæ ÜU}¢ü ÜUéà¢Hï Ý¢Ýé¯Á…¼ï J 10 Neither he hates difficult works,

SBP • XVIII-1 to 10 IX. Sampoorna Bhojapatri Gita 283

11 Ý çã Îïã|¢ë¼¢ à¢v²æ y²QUéæ ÜU}¢¢ü‡²à¢ï¯¼: J 11 Not possible for any body see,
12 Disliked, liked, and mixed; three,

12 ¥çÝCç}¢Cæ ç}¢Ÿ¢æ ™ ç~¢ç±{æ ÜU}¢ü‡¢: ÈUH}¢ì J Ways of fruits of works, you see.
|¢±y²y²¢çx¢Ý¢æ Ðíyï ² Ý ¼é „ó²¢ç„Ý¢æ v±ç™¼ì JJ These occur to, who relinquish not,
13 Causes are five, oh! Great one

13 Ð@ñ}¢¢çÝ }¢ã¢Ï¢¢ã¢ï ÜU¢Ú‡¢¢çÝ çÝÏ¢¢ï{ }¢ï J For fulfilment of works, know this one
„¢æw²ï ÜUë¼¢‹¼ï Ðí¢ïQU¢çÝ ç„h²ï „±üÜU}¢ü‡¢¢}¢ì JJ Spiritual knowledge describes that one
14 ¥ç{D¢Ýæ ¼ƒ¢ ÜU¼¢ü ÜUÚ‡¢æ ™ Ðëƒçx±{}¢ì J 14 The place of work and doer too
15 à¢ÚèÚ±¢ÑUì} ¢Ý¢ïç|¢<ã ²yÜU}¢¢üÚ|¢¼ïù…éüÝ J 15 With body, speech and mind also

Man starts the works, you may know,
‹²¢Ä²æ ±¢ ç±ÐÚè¼æ ±¢ Ð@ ¼ï ¼S² ãï¼±: JJ Right or wrong he does work so
16 ¼~¢ñ±æ „ç¼ ÜU¼¢üÚ}¢¢y}¢¢Ýæ ÜUï±Hæ ¼é ²: J 16 When these five do the works

17 ²S² Ý¢ãæÜUë¼¢ï |¢¢±¢ï Ï¢éçh²üS² Ý çHŒ²¼ï J 17 With notion of ego who is not,
Whose intellect, is struck not,
ãy±¢çÐ „ §}¢¢¡Ì¢ïÜU¢ó¢ ãç‹¼ Ý çÝÏ¢Š²¼ï JJ Though he kills, these men; whole lot,
18 ¿¢¢Ýæ ¿¢ï²æ ÐçÚ¿¢¢¼¢ ç~¢ç±{¢ ÜU}¢ü™¢ïÎÝ¢ J 18 Work is initiated by the three;

19 ¿¢¢Ýæ ÜU}¢ü ™ ÜU¼¢ü ™ ç~¢{ñ± x¢é‡¢|¢ïÎ¼: J 19 Knowledge, work and doer also,
20 „±ü|¢ê¼ï¯é ²ïÝñÜUæ |¢¢±}¢Ã²²}¢èÿ¢¼ï J 20 In all beings as same and one,

That knowledge is called as sattvik one.
21 Ðëƒvy±ïÝ ¼é ²Á¿¢¢Ýæ Ý¢Ý¢|¢¢±¢‹Ðëƒçx±{¢Ýì J 21 In all beings, the different one,

±ïçœ¢ „±ïü¯é |¢ê¼ï¯é ¼Îí¢…„ç}¢ç¼ S}¢ë¼}¢ì J In different ones, a different one,
That knowledge is known as rajasik one.
22 ²ÎÜUëyF±ÎïÜUçS}¢‹ÜU¢²ïü „QU}¢ãñ¼éÜU}¢ì J 22 If sticking to an object; single one,

One sees not the essence of imperishable one,
284 Sri Samagra Bhagavad Gita SBP • XVIII-11 to 22

23 çÝ²¼æ „XÚçã¼}¢Ú¢x¢mï¯¼: ÜUë¼}¢ì J 23 Obligatory one, in which attachment nil,
24 Desired one, in which attachment full,

24 ²œ¢é ÜU¢}¢ïŒ„éÝ¢ ÜU}¢ü „¢ãVU¢Úï‡¢ ±¢ ÐéÝ: J When ego is not made null
çRU²¼ï vHïà¢Ï¢ãéHæ ¼Îí¢…„ç}¢ç¼ S}¢ë¼}¢ì JJ With lot of struggles when it is done,
That work is known as rajasik one.
25 ¥ÝéÏ¢‹{æ ÿ¢²æ ôã„¢}¢ÝÐïÿ² ™ Ð¢ñL¯}¢ì J 25 Loss causing one where care is nil,
BP37 }¢¢ïã¢Î¢Ú|²¼ï ÜU}¢ü ²œ¢œ¢¢}¢„}¢éÓ²¼ï JJ With lot of aggression when it is done, BP37
BP38 That work is called Tamasik one. BP38
26 }¢éQU„X¢ïùÝãæ±¢Îè {ëy²éy„¢ã„}¢ç‹±¼: J 26 Attachment free, from ego free,

That doer is called sattvik one.
27 Ú¢x¢è ÜU}¢üÈUHÐíïŒ„éHéüÏ{¢ï ôã„¢y}¢ÜU¢ïùà¢éç™: J 27 Attachment full, egoistic one,

That doer is said to be rajasik one.
28 ¥²éQU: Ðí¢ÜUë¼: S¼Ï{: à¢Æ¢ï ÝñcÜUëç¼ÜU¢ïùH„: J 28 Unsteady, uncultured, stubborn one,

29 Ï¢éhï|¢ïüÎæ {ë¼ïpñ± x¢é‡¢¼ç›ç±{æ à¢ë‡¢é J 29 Intellect and also stability see!

30 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ ÜU¢²¢üÜU¢²ïü |¢²¢|¢²ï J 30 Action and also inaction too,

31 ²²¢ {}¢ü}¢{}¢Z ™ ÜU¢²Z ™¢ÜU¢²ü}¢ï± ™ J 31 Action also inaction too,

²ƒ¢±ó¢ç|¢…¢Ý¢ç¼ Ï¢éçh: „¢ Ð¢ƒü Ú¢…„è JJ Does not see in correct-as-is-way
That intellect is rajasik, let me say.
32 ¥{}¢Z {}¢üç}¢ç¼ ²¢ }¢‹²¼ï ¼}¢„¢±ë¼¢ J 32 Regards right as incorrect one,

„±¢üƒ¢üç‹±ÐÚè¼¢æp Ï¢éçh: „¢ ¼¢}¢„è }¢¼¢ JJ In perverted way takes which one,
That intellect is considered as tamasik one.
33 {ëy²¢ ²²¢ {¢Ú²¼ï }¢Ý:Ðí¢‡¢ïç‹Îí²çRU²¢: J 33 With firmness which regulates,

Partha! That stability is sattvik one.

34 ²²¢ ¼é {}¢üÜU¢}¢¢ƒ¢ü‹{ëy²¢ {¢Ú²¼ïù…éüÝ J 34 With toughness which upholds,
35 ²²¢ S±Œ¢æA |¢²æ à¢¢ïÜUæ ç±¯¢Îæ }¢Î}¢ï± ™ J 35 With doggedness which ever clings,
To grief and fear and also dreams,
Ý ç±}¢é@ç¼ Îé}¢ïü{¢ {ëç¼: „¢ ¼¢}¢„è }¢¼¢ JJ To dejection and is indulgent one,
That stubbornness is considered as
tamasik one.
36 „é¶æ çy±Î¢Ýèæ ç~¢ç±{æ à¢é‡¢é }¢ï |¢Ú¼¯ü|¢ J 36 Now pleasure, listen, is ways three,
37 ²œ¢Î¢y±ï ç±¯ç}¢± ÐçÚ‡¢¢}¢ïù}¢ë¼¢ïÐ}¢}¢ì J 37 Like poison at beginning looks which one,

38 ç±¯²ïç‹Îí²„æ²¢ïx¢¢lœ¢Î¢y±ï ù}¢ë¼¢ïÐ}¢}¢ì J 38 Like nectar at beginning looks which one,

ÐçÚ‡¢¢}¢ï ç±¯ç}¢± ¼Îì Ú¢…„ç}¢ç¼ S}¢ë¼}¢ì J With contact of senses, objects is which one,
That pleasure is called as rajasik one.
39 ²Îx¢íï ™¢ÝéÏ¢‹{ï ™ „é¶æ }¢¢ïãÝ}¢¢y}¢Ý: J 39 Like poison at beginning occurs which one,
That pleasure is called as tamasik one.
40 Ý ¼ÎçS¼ ÐëçƒÃ²¢æ ±¢ çÎç± Îï±ï¯é ±¢ ÐéÝ: J 40 In all these worlds, there is none,
41 Ï¢í¢r¢‡¢ÿ¢ç~¢²ç±à¢¢æ à¢êÎí¢‡¢¢æ ™ ÐÚ‹¼Ð J 41 Knowledgeable and also warriors too,

42 à¢}¢¢ï Î}¢S¼Ð: à¢¢ñ™æ ÿ¢¢ç‹¼Ú¢…ü±}¢ï± ™ J 42 Control, restraint tempering too,

43 à¢¢ñ²Z ¼ï…¢ï {ëç¼Î¢üÿ²æ ²éhï ™¢Œ²ÐH¢²Ý}¢ì J 43 Heroism, brightness and skillfulness,

44 Agriculture, cattle rearing, production, trade,

44 ÜUëç¯x¢¢ïÚÿ²±¢ç‡¢Á²æ ±ñà²ÜU}¢ü S±|¢¢±…}¢ì J Acts of businessmen are thus made.
Ð²éüyƒ¢Ý¢y}¢ÜUæ ÜU}¢ü à¢êÎíS²¢çÐ S±|¢¢±…}¢ì JJ Skill, expertise, service, endeavouring
works too,

45 S±ï S±ï ÜU}¢ü‡²ç|¢Ú¼: „æç„ôh H|¢¼ï ÝÚ: J 45 Whatever work does anyone,
46 ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ ²ïÝ ç±Eç}¢Îæ ¼¼}¢ì J 46 From whom came living beings all,
By whom pervaded is this world all,
47 Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 47 Though not perfect, better; own way

S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ In one’s own way, the death is best
Even when other’s way appears bright.
48 S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ 48 When own natural works are done,
„ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J Own natural works, Kunti’s son,
BP38 BP38
BP39 49 In all undertakings, defect is inherent, BP39
49 „±¢üÚ}|¢¢ çã Î¢ï¯ï‡¢ {ê}¢ïÝ¢çx¢AçÚ±¢±ë¼¢: JJ
¥„QUÏ¢éçh: „±ü~¢ ç…¼¢y}¢¢ ç±x¢¼SÐëã: J With intellect unattached everywhere,
ÝñcÜU}²üç„ôh ÐÚ}¢¢æ „ó²¢„ïÝ¢ç{x¢ÓÀç¼ JJ Winner of self in freedom anywhere
Renunciator, being concern-less
50 ç„ôh Ðí¢#¢ï ²ƒ¢ Ï¢ír¢ Ðí¢ŒÝ¢ïç¼ ¼çó¢Ï¢¢ï{ }¢ï J 50 With realisation one reaches ultimate,
51 Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï {ëy²¢y}¢¢Ýæ çÝ²}² ™ J 51 With purified intellect unified who,
52 ç±ç±QU„ï±è HÍ±¢à¢è ²¼±¢PU¢²}¢¢Ý„: J 52 Stays in solitude, eats less who,

53 ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ÐçÚx¢íã}¢ì J 53 Ego, strength, show abandoned who,
Desires, anger, myness has left who,
54 ç±}¢éÓ² çÝ}¢ü}¢: à¢¢‹¼¢ï Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ 54 Who ever remains in peaceful state,
55 Ï¢ír¢|¢ê¼: Ðí„ó¢¢y}¢¢ Ý à¢¢ï™ç¼ Ý ¼ëŒ²ç¼ J 55 In supreme state with self tranquil,

One does not grieve, with saturation nil.
56 |¢QUK¢ }¢¢}¢ç|¢…¢Ý¢ç¼ ²¢ïùãæ ²p¢çS}¢ ¼œ±¼: J 56 With devotion knows one me,
Who and what is me and extent of me,

57 „±üÜU}¢¢ü‡²çÐ „Î¢ ÜUé±¢ü‡¢¢ï }¢ÎìÃ²Ð¢Ÿ¢²: J 57 Even though doing all the works,
58 ™ï¼„¢ „±üÜU}¢¢üç‡¢ }¢ç² „ó²S² }¢yÐÚ: J 58 Mentally all works surrendering to me,
Ï¢éçh²¢ïx¢æ „}¢¢çŸ¢y² }¢çÓ™œ¢: „¼¼æ |¢± JJ In full shelter of, intellect path you be,
59 }¢çÓ™œ¢: „±üÎéx¢¢üç‡¢ }¢yÐí„¢Î¢œ¢çÚc²ç„ J 59 All the obstacles, with mind in me,

60 ²ÎãV¢Ú}¢¢çŸ¢y² Ý ²¢ïyS² §ç¼ }¢‹²„ï J 60 If taking shelter in ego of you,

ç}¢‰²ñ±¢Š²±„¢²S¼ï ÐíÜUëç¼Sy±¢æ çÝ²¢ïÿ²ç¼ JJ Illusion only is this hesitation of you,
61 S±|¢¢±…ïÝ ÜU¢ñ‹¼ï² çÝÏ¢h: S±ïÝ ÜU}¢ü‡¢¢ J 61 Kunti’s son! Which you don’t wish to do,
ÜU¼éZ ÝïÓÀç„ ²‹}¢¢ïã¢yÜUçÚc²S²±à¢¢ïùçÐ „Ýì JJ Even though unwilling that work you will
be forced do,
62 §üEÚ: „±ü|¢ê¼¢Ý¢æ Nlï¯ ±„¼ïù…éüÝ J 62 In the hearts of the living beings all,
Arjuna! resides the lord of all,
63 ¼}¢ï± à¢Ú‡¢æ x¢ÓÀ „±ü|¢¢±ïÝ |¢¢Ú¼ J 63 In him, alone, take refuge; you,
64 „¢æÐí¼‹¼é }¢ã¢Ï¢¢ã¢ï Ú¢Á²¢çÎ „éS±HÏ{²ï J 64 But for now, oh! Mighty armed you,
To gain the joy of kingdom, and others,
ÐÚ¢…²¢² à¢~¢éÝ¢}¢ì Îéx¢¢ü²¢: S}¢Ú‡¢}¢ì ÜUéL JJ true!
Victory over the adversaries too
Remember and pray to Durga Devi now,
you
65 S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhñÝ¢‹¼Ú¢y}¢Ý¢ J 65 Praying now to that Durga Devi, you!

With purified inner self, true!
Îéx¢ü}¢ì ¼Úç¼ „±ü~¢ „±ü Îé:¶ñ Ðí}¢éÓ²¼ï JJ You will overcome obstacles, all
Will be well released from grief, all
66 §ç¼ ¼ï ¿¢¢Ý}¢¢w²¢¼æ x¢és¢Îìx¢és¼Úæ }¢²¢ J 66 This knowledge was declared to you,
ç±}¢ëà²ñ¼Îà¢ï¯ï‡¢ ²çÎÓÀç„ ¼ƒ¢ ÜUéL JJ Reflection upon it now fully do,
Then what you opt, that you do.
67 „±üx¢és¼}¢æ |¢ê²: à¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J 67 Secret of all secrets now tells me,
Listen the supreme words of me,

68 }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J 68 Set your mind on me,
Devotee of me you ever be
69 „±ü{}¢¢ü‹ÐçÚy²Á² }¢¢}¢ïÜUæ à¢Ú‡¢æ ±í… J 69 Leaving fully all other ways ye,
BP39 ¥ãæ y±¢ „±üÐ¢Ðï|²¢ï }¢¢ïÿ¢ç²c²¢ç}¢ }¢¢ à¢é™: JJ From your sins, all whole lot,
BP40 Freedom gives me, you grieve not. BP39
BP40
70 §Îæ ¼ï Ý¢¼ÐSÜU¢² Ý¢|¢QU¢² ÜUÎ¢™Ý J 70 To him this knowledge impart not,
71 ² §Îæ ÐÚ}¢æ x¢ésæ }¢Îì|¢QUïc±ç|¢{¢S²¢ç¼ J 71 Who teaches this to devotees of me,

This supreme secret told by me.
|¢ôQU }¢ç² ÐÚ¢æ ÜUëy±¢ }¢¢}¢ïc²y²„æà¢²}¢ì JJ This knowledge with devotion in me,
72 Ý ™ ¼S}¢¢‹}¢Ýéc²ï¯é ÜUçp‹}¢ï çÐí²ÜUëœ¢}¢: J 72 He does a deed dearer to me,

There is none like him if you see,
73 ¥Š²ïc²¼ï ™ ² §}¢æ {}²Z „æ±¢Î}¢¢±²¢ï: J 73 This dialogue the righteous one,

With interest studies which one,
74 Ÿ¢h¢±¢ÝÝ„ê²p à¢ë‡¢é²¢ÎçÐ ²¢ï ÝÚ: J 74 With dedication, without hate,

Who listens this one, listen my mate,
„¢ïùçÐ }¢éQU: à¢é|¢¢¡Ì¢ïÜU¢‹Ðí¢Œ¢Aé²¢yÐé‡²ÜU}¢ü‡¢¢}¢ì JJ From grief he will also be free
75 ÜUçÓ™Îï¼ÓÀ>¼æ Ð¢ƒü y±²ñÜU¢x¢íï‡¢ ™ï¼„¢ J 75 Partha! This then have you heard?

76 Oh! King! Remembering the words of
76 Ú¢…‹„æS}¢ëy² ±¢v²æ¼çó¢x¢}¢¢x¢}¢x¢<|¢¼}¢ì J the Lord, very true!
çÝà¢}² S±Sƒ}¢Ý„¢ Ðíãì±¢ïù±¢ï™Îƒ¢…éüÝ: JJ Which are hidden in Vedas, Upanishads
too
Arjuna’s mind became peaceful, then
He spoke humbly in this way, then!
77 ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ y±yÐí„¢Î¢‹}¢²¢Ó²é¼ J 77 My delusion is destroyed, memory is gained,
Achuta! Because of your grace, all is gained.
çSƒ¼¢ïùçS}¢ x¢¼„‹Îïã: ÜUçÚc²ï ±™Ýæ ¼± JJ Stable is me and gone are doubts
78 §y²ãæ ±¢„éÎï±S² Ð¢ƒüS² ™ }¢ã¢y}¢Ý: J 78 Thus I heard the great souls two,
In dialogue, Vasudeva, Partha too,
„æ±¢Îç}¢}¢}¢Ÿ¢¢ñ¯}¢Îì|¢é¼æ Ú¢ï}¢ã¯ü‡¢}¢ì JJ Wonderful one, made Arjuna charged,
Recollecting that my body is charged.

79 Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢Ýï¼Îì x¢és¼Úæ }¢ã¼ì J 79 By the grace of Vyasa that I heard,
The great supreme secret, that I heard,
80 Ú¢…‹„æS}¢ëy² „æS}¢ëy² „æ±¢Îç}¢}¢}¢Îì|¢é¼}¢ì J 80 Oh! King! When I recollect, again and again,
Krishnas and Arjuna’s dialogue again,
81 ¼Ó™ „æS}¢ëy² „æS}¢ëy² MÐ}¢y²Îì|¢é¼æ ãÚï: J 81 When I recollect again and again,
ç±S}¢²¢ï }¢ï }¢ã¢Ú¢… ‹Ðíãêc²ï ™ ÐéÝ: ÐéÝ: JJ I am surprised now once again,
I fully rejoice, Oh! King again and again.
82 ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J 82 Where there is Krishna the great Master,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢‡¢èç¼ }¢ç¼}¢ü}¢ JJ There; prosperity, success, growth: right,
Are well established, thus is my sight.
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢²¢æ This is the Eighteenth Chapter in

¥C¢Îà¢¢ïùŠ²¢²: JJ 18 JJ
Thus Bhagavad Gita is completed. Written

§ç¼ Ÿ¢è |¢x¢±Îì x¢è¼¢ „}¢¢#¢ JJ on 1st of Bright half of month of Magha
ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ à¢ég 1 of Vikram Samvat 1665 (1609 AD).
Ðíç¼Ðçœ¢²¢üïçH• ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ (In this way a copy was written in
à¢éÎ }¢æÎ±¢„Úïæ JJ Ÿ¢èÚS¼é JJ Magha 1 (bright), Saturday, of 1609 AD
from another written source.)
BP40 BP40
Sample of Bhojapatri Manuscripts from Kashmir

Language: Sanskrit Script: Sharada
Materials: Birch-bark
Dimensions: L: 28 W: 23 cm
This leaf, a well preserved piece of Bhoj-patra - birch-bark, in

quite good size, is a rare specimen of a natural vegetable medium
to have survived for some eight hundred years from the 12th
century AD along with the inscribed text as also its base-colour.
It is in its medium, a natural bark, not in any kind of illustrations
or its artistic merit, that the object has its significance. The folio
is a leaf from Bal-bodhini, a book of Sanskrit grammar by the
known 12th century Sanskrit scholar from Kashmir Pandit
Jagaddhara Bhatta. Bal-Bodhini is a simplified version of the 5th century BC Vyakarana -
grammar, by the India’s ancient pioneer grammarian Panini. Bal-Bodhini has been written
in this manuscript in Sharada, the script that had been long in prevalence in Kashmir. It
has been inscribed in black ink.
Thus it can be seen that Bhojapatri manuscripts were common in Kashmir.

X. Actual Bhojapatris and Sampoorna Bhojapatri Gita:
System—Structure—Spirit
It was an exciting sight to see the actual Bhojapatris with all their archeological beauty and the
historical touch in the secure library of ancient manuscripts at Ayurved University of Jamnagar,
Gujarat. It is actually listed in the list of manuscripts of Yoga/Gita of “Shri Bhuvaneshwari Pith, MS
Granth Bhandar, Gondal (Saurashtra, India)”. It is the third in the list (S.No.613)
The list can be seen in the box in next page. Third in the list (Gita) is “Bhojapartilikhita Moola
Matra – 20 leaves – Sanskrit – dated Samvat 1665 (1609 AD), Magha Shudh, the Saturday.”
Regarding “Sri Bhojapatri Bhagavad Gita”, following are the main aspects of this wonderful exciting
manuscript.
1. It contains 20 folios (leaves – plates) of the size of 11" length and 3½” width, written on
both sides. This means there are 40 pages. The handwritten cover title page is written in
modern times and is not part the leafscript.
2. There are 581 lines on 40 pages with an average of 14.7 lines per page (Table 5A, page 296).
3. There are a total of 755 shlokas on 40 pages with an average of 18.9 shlokas per page (Table
5A).
4. (a) Table 3A (page no. 293) gives the list of 18 Adhyayas (chapters) and the pages on which
they are written along with number of shlokas in each chapter.
(b) Table 5A (page no. 296) gives the details of S.No., Page No., Number of lines for that
page, chapter numbers and shloka numbers in each page of Bhojapatri Gita.
5. Maximum number of lines in a page are 17 (page 37) and minimum number of lines in page
are 10 (page 40, which is half written and which is last page).
6. The maximum number of shlokas per page are 24 (pages 37, 38) and the minimum number
of shlokas are 14 (page 40, the last page).
7. Folios 11 (pages 21, 22) 12 (23, 24), 13 (25, 26), 15 (29-30), 16 (31, 32), 17 (33, 34) and 19
(37, 38) are damaged.
8. All shlokas are written in Parshwamatra lipi of Sanskrit which is specially suited to optimally
use the width of leaves (3½”), permitting maximum number of lines per page. In Parshwamatra
lipi the matras like §ü, ¥ï, ¥ñ, ¥¢ï, ¥¢ñ and others are brought to left side (parshwa) to reduce the
height of the letters. It is an ancient innovation.
9. This manuscript was written in 1689 AD. The Kashmir Pathanusarini manuscript (the second
in the list – S.No.612 - next page), with 21 additional shlokas was written in 1594 AD based
on another manuscript of 1180 AD. Most of the shlokas of that Kashmir Pathanusarini MS
are present in our Bhojapatri MS. Emperor Akbar lived from 1556 AD to 1605 AD, Abul Faizal
lived from 1551 AD to 1602 AD. Faizi lived from 1547 to 1595 AD.
X. Actual Bhojapatris and Sampoorna Bhojapatri Gita... 291

Table 3A: Bhojapatri Gita – Adhyaya/Page Numbers/Shlokas
# Adhyaya Page Numbers Number of Shlokas
1. Prathamodhyaya Page Nos. 1, 2, 3 46 shlokas
2. Dwitiyodhyaya Page Nos. 3, 4, 5, 6, 7 81 shlokas
3. Tritiyodhyaya Page Nos. 7, 8, 9, 10 51 shlokas
4. Chahurthodhyaya Page Nos. 10 – 12 43 shlokas
5. Panchamodhyaya Page Nos. 12, 13, 14 30 shlokas
6. Shashtodhyaya Page Nos. 14, 15, 16, 17 52 shlokas
7. Saptamodhyaya Page Nos. 17, 18 31 shlokas
8. Ashtamodhyaya Page Nos. 18, 19, 20 40 shlokas
9. Navamodhyaya Page Nos. 20, 21, 22 37 shlokas
10. Dashamodhyaya Page Nos. 22, 23, 24 42 shlokas
11. Ekadashodhyaya Page Nos. 25, 26, 27, 28 62 shlokas
12. Dwadashodhyaya Page Nos.28, 29 20 shlokas
13. Triodashodhyaya Page Nos. 30, 31 35 shlokas
14. Chaturdashodhyaya Page Nos. 31, 32 27 shlokas
15. Panchadashodhyaya Page Nos. 33, 34 24 shlokas
16. Shodashodhyaya Page Nos. 34, 35 24 shlokas
17. Saptadashodhyaya Page Nos. 35, 36 28 shlokas
18. Ashtadashodhyaya Page Nos. 37, 38, 39, 40 82 shlokas
Total 18 Chapters 40 Pages 755 shlokas

Table 4: Chapter wise Shloka Numbers in 700 verse Sri Bhagavad Gita:
Ch.No. Chapter Name Dhrita- Sanjaya Arjuna Krishna Total B.P. Diff.
rashtra
I Arjunavishada Yoga 1 46 — — 47 46 -1
II Saankhya Yoga — 3 6 63 72 81 +9
III Karma Yoga — — 3 40 43 51 +8
IV Gnaana Yoga — — 1 41 42 43 +1
V Karma Sanyasa Yoga — — 1 28 29 30 +1
VI Atma Samyama Yoga — — 5 42 47 52 +5
VII Vignaana Yoga — — — 30 30 31 +1
VIII Akshara Parabrahma Yoga — — 2 26 28 40 +12
IX Rajavidya Raja Guhya Yoga — — — 34 34 37 +3
X Vibhuti Yoga — — 7 35 42 42 —
XI Vishwa Rupa Darshana Yoga — 8 33 14 55 62 +7
XII Bhakti Yoga — — 1 19 20 20 —
XIII Kshetra Khetragna Vibhaga Yoga — — — 34 34 35 +1
XIV Gunatraya Vibhaga Yoga — — 1 26 27 27 —
XV Purushottama Prapti Yoga — — — 20 20 24 +4
XVI Daivasura Sampadvibhaga Yoga — — — 24 24 24 —
XVII Shraddhatraya Vibhaga Yoga — — 1 27 28 28 —
XVIII Moksha Sannyasa Yoga — 5 2 71 78 82 +4
Total 700 41 84 574 700 755 +55
1. Shlokas by Dhritarashtra 1
2 Shlokas by Sanjaya 41
3 Shlokas by Arjuna 84
4 Shlokas by Krisha 574
Total Shlokas 700 700

Table 5: Moola Bhojapatri Gita:
S.No. Adhyaya Name Number of Shlokas

Dhritarashtra Sanjaya Arjuna Krishna Total
I Prathamodhyaya 1 45 — — 46
II Dwitiyodhyaya — 3 6 72 81
III Tritiyodhyaya — — 4 47 51
IV Chahurthodhyaya — — 1 42 43
V Panchamodhyaya — — 1 29 30
VI Shashtodhyaya — — 6 46 52
VII Saptamodhyaya — — — 31 31
VIII Ashtamodhyaya — — 2 38 40
IX Navamodhyaya — — — 37 37
X Dashamodhyaya — — 7 35 42
XI Ekadashodhyaya — 13 35 14 62
XII Dwadashodhyaya — — 1 19 20
XIII Triodashodhyaya — — — 35 35
XIV Chaturdashodhyaya — — 1 26 27
XV Panchadashodhyaya — — — 24 24
XVI Shodashodhyaya — — — 24 24
XVII Saptadashodhyaya — — 1 27 28
XVIII Ashtadashodhyaya — 7 1 74 82
18 Chapters Shloka Totals 1 68 66 620 755
Mahabharata Measure Shl 1 67 57 620 745
Difference 0 +1 +9 — +10
Sri Shankaracharya STD 1 41 84 574 700
Difference 0 27 -18 46 55

Table 5A: Bhojapatri Gita
Pages – Lines – Shloka Numbers
S.No. Page No. Lines Shlokas Nos. S.No. Page No. Lines Shlokas Nos.
1 1 14 I-1 to I-19 19 21 21 14 IX-5 to IX-23 19
2 2 14 I-20 to I-38 19 22 22 14 IX-24 to IX-37 + X-1 to X-2 16
3 3 14 I-39 to I-46 + II-1 to II-10 18 23 23 15 X-3 to X-22 20

4 4 15 II-11 to II-31 21 24 24 15 X-23 to X-42 20
5 5 15 II-32 to II-50 19 25 25 15 XI-1 to XI-18 18
6 6 14 II-51 to II-70 20 26 26 15 XI-19 to XI-33 15
7 7 14 II-71 to II- 81 + III-1 to III-9 20 27 27 15 XI-24 to XI-48 15
8 8 15 III-10 to III-30 21 28 28 15 XI-49 to XI-62 + XII-1 to XII-2 16
9 9 13 III-31 to III-47 17 29 29 14 XII-3 to XII-20 18
10 10 14 III-48 to III-51 + IV-1 to IV-15 19 30 30 14 XIII-1 to XIII-18 18
11 11 13 IV-16 to IV-32 17 31 31 16 XIII-19 to XIII-35 + XIV-1 to XIV-4 21
12 12 14 IV-33 to IV-43 + V-1 to V-6 17 32 32 16 XIV-5 to XIV-27 23
13 13 14 V-7 to V-24 18 33 33 15 XV-1 to XV-18 18
14 14 15 V-25 to V-30 + VI-1 to VI-15 21 34 34 15 XV-19 to XV-24 + XVI-1 to XVI-13 19
15 15 14 VI-16 to VI-33 18 35 35 14 XVI-14 to XVI-24 + XVII-1 to XVII-7 18
16 16 13 VI-34 to VI-50 17 36 36 15 XVII-8 to XVII-28 21
17 17 14 VI-51 to VI-52 + VII-1 to VII-16 18 37 37 17 XVIII-1 to XVIII-24 24
18 18 14 VII-17 to VII-31 + VIII-1 to VIII-5 20 38 38 16 XVIII-25 to XVIII-48 24
19 19 15 VIII-6 to VIII-25 20 39 39 14 XVIII-49 to XVIII-68 20
20 20 14 VIII-26 to VIII-40 + IX-1 to IX-4 19 40 40 10 XVIII-69 to XVIII-82 14
Total Lines 284 Total Shlokas 378 Total Lines 294 Total Shlokas 377
Average Lines14.2 Average shlokas per page = 755/40 18.9 AverageLines 14.7 Grand Total = 378 + 377 = 755 shlokas 18.85
Faizi (1547-1595 AD), Abul Faizal (1551-1602 AD), Akbar (1556-1605 AD) and writer of
Bhojapatri Gita MS (1689 AD) are almost contemporaries. The writer of Kashmir Pathanusarini
MS (1538 AD) and the original writer of that text (1180 AD) are much earlier than the writer
of Bhojapatri MS. The original writer of Kashmir Pathanusarini is near to the times of
Abhinavagupta.
10. Abhinavagupta, whose commentary is based on Kashmiri version of Gita belonged to 950
AD to 1016 AD.
11. Most of the additional 21 shlokas appearing in Abhinavagupta’s commentary are included in
Kashmir Pathanusarini manuscript and Bhojapatri manuscript. Therefore there is a good
chance that the Gita’s new additional shlokas are added in stages (at least in two stages).
12. The Mahabharata version of Gita based on which Kashmiri Gita edition and Abhinavagupta’s
commentary (950 AD to 1016 AD) evolved were possibly much ancient to Abhinavagupta.
That version must have been based on much ancient series of manuscripts.
13. Sri Adi Shankara (800 AD) is only 200 years earlier to Abhinavagupta. Therefore Mahabharata
version with more than 700 shlokas could possibly exist at the time of Sri Adi Shankara in
northern parts of India possibly not noticed in South or Central India.
14. Neelakantha’s commentary on Mahabharata belonged to 1650 AD, which is just after the
times of Faizi, Fiazal, Akbar and the writer of Bhojapatris (1609 AD). When Bhojapatri version
was written Akbar was two years old.
Neelakantha’s vyakhya included the Mahabharata-measure-shlokas in his version of

Mahabharata. Neelakantha might be very possibly, aware of the existence of additional shlokas
because Neelakantha lived in Kashi for long time.
15. The ancient writer-scribe of Bhojapatri was a master and could have considered the version
where Mahabharata-Mana-shlokas are present as genuine. It is also possible that seeing
Kashmiri version of additional 20/21 shlokas, some Upanishadic genius added Mahabharata
Mana shlokas and more additional Upanishadic based shlokas.
16. Table 4 (page number 294) shows the details of shlokas in each chapter and also the total
number of shlokas in Bhojapatri MS. In comparison to Sri Shankaracharya standard of 700
shlokas, the Bhojapatri Gita contains 755 shlokas, which means there are additional 55
shlokas in Bhojapatris.
Compared to 700 shlokas version, Bhojapatri version contains 1 shloka less in Chapter I and
the additional shlokas of 9 in Chapter II, 8 in Chapter III, 1 in Chapter IV, 1 in Chapter V, 5 in
Chapter VI, 1 in Chapter VII, 12 in Chapter VIII, 3 in Chapter IX, 7 in Chapter XI, 1 in Chapter
XIII, 4 in Chapter XV and 4 in Chapter XVIII.
17. In case of Bhojapatri No. 4, containing Chapter II, S.No.11 is given to both new shloka of
“Twam manushyeno …” and to existing S.No.11 of “Ashochyaan …” This could be by error of
the writer of Bhojapatris or he might have purposely repeated the number 11 to indicate
that this shloka is from additional source. But in other additional shlokas no repetitions of
S.Nos. are there. Thus scope of additional shlokas not being original arises.

Though number of shlokas are shown as 80, because of repetition of no. 11 for two shlokas,
the total number of shlokas for chapter II are 81.
18. The ancient writer has missed to write the S.No. in some instances like VIII-37, VIII-38/VIII-
39, IX-23 and possibly some other instances. In case IX-23 our dear great scribe missed
No.23 at the end of shloka, but corrected it by giving right number 24 to next shloka of
“Yopyanyadevataa …”. This is self correcting awareness.
19. Selection of Bhoorja (Bhoja, Birch) tree leaves for creating patris (plates, leaves) for writing
the Gita shlokas is a master stroke. The bark must have been reshaped, cleaned and coated
with protective oil/coating. This was evident because soft paper on which the leaves were
kept and packed became dark and shaded. This writing ink was a right selection. Both
Bhojapatris and inked letters have survived for 409 years to give us the fortune to read,
know, understand and experience the spirit of additional shlokas.
20. The ancient writer-scribe was a master of space management. Utilized the spaces intelligently
and adjusted the 755 shlokas in 40 pages.
In many situations he created space and accommodated a word, a line or a shloka with ease.
The master’s handwriting and flexibility is excellent. He was pre-active in choosing 40 pages
for 755 shlokas (keeping 800 in mind, at the rate of 20 per page). He was pro-active at the
beginning of each page with combined stability and ability to write long lines in straight lines
without ruled lines. It is the excellence of his skill. He became an example of Gita’s words of
“skill in works is yoga” and “yoga in work is skill!”
His || Om Namah || is inspiring and ||Shreerastu || at the conclusion is full of best wishes and
blessings for all who were and are fortunate to see and experience the letters and spirit in
those letters. The Paramatma has already blessed him as he is immortal because this Bhojapatri
Gita written through him will live forever in this book and now onwards also in internet.
21. Dr. Dominic Wujastack, who visited Gujarat Ayurved University of Jamnagar 20 years back in
1998 (see his letter in next page) has opined that this is a modern manuscript. But he did
not elaborate whether this is modern compared to Mahabharat times, Abhinavagupta times,
Bhojapatri writing times (1609 AD) or recent times. Thought it might be modern it contains
the shlokas from Abhinavagupta’s times, which are ancient. However, the scope that additional
shlokas not being original increases.
Though it might be modern writing, it must be based on chain of manuscripts extending

possibly, back up to Sage Vyasa’s times. It is also possible that whole thing is a creation by a
modern genius. Whether it is modern or ancient, most of the 55 shlokas are gems and are
worthy to be in Gita. Most of them are from Upanishads.
In any case Bhojapatris have given us a great rear vision into Mahabharata-mana shlokas. The
reader is requested to go through the Bhojapatris and Sampoorna Bhojapatri Gita which is the
nearest replica of Bhojapatris, in both Sanskrit and English showing not only the new shlokas but
also changes in readings (patha-bhedas). The Sampoorna Bhojapatri Gita in both Sanskrit and
English showing not only the new shlokas but also the changes in reading (patha-bhedas) is an
offering to the reader.

Bhojapatris and Sampoorna Bhojapatri Gita
Patri by Patri – Page by Page – New Values
It was a delight to go through 40 plates of Bhojapatris containing 755 shlokas with many variations
of readings (patha bhedhas). Acharyasri Charan Tirtha Maharaj has presented them in Gondal
Gita 2 (1939) and Acharyasri Ghanashyam Maharaj has re-presented them in Gondal Gita 3
(1990).
All the Bhojapatris are photographed by the Apple I-Phones 6 and 7 a plus and the cleaning and
representation is done by Sri V. Shravan Kumar of Sri Satya Narayana Printing Press, Karimnagar.
This writer had read each of the plate, though it was an apparently difficult text and difficultly
readable writing. But please be assured that it will be actually a pleasure. The writer had thrill of
seeing a new world of many surprising variations and never-seen-before secrets.
Let us go through a tour of 40 pages of spirit of Bhojapatris (BP) along with corresponding pages
of Sampoorna Bhojapatri Gita (SBP) with English translations.
Cover Page (here page no. means Bhojapatri page nos.)

The cover page “Shree Bhojapatri Gita” gives good feeling. It indicates that there 745 shlokas
(actually three are 755 shlokas including required 745 shlokas). It is indicated that there are 20
plates (40 pages). Plates 11 (pages 21, 22), 12 (23, 24), 13 (25, 26), 15 (29, 30), 16 (31, 32), 17
(33, 34) and 19 (37, 38) are damaged. It is also written on cover page, which is a recent writing,
that the Bhojapatris were written in Samvat 1665 (1609 AD).
Page 1
At the beginning of each page |¢x¢ (Bhaga) is written in top left corner (N-W) and x¢è¼¢ (Gita) at
the conclusion in the bottom-right (S-E) of each page. This is to ensure that no other leaves get
mixed with this text.
The first page starts with || ú Namaha || followed by the salutations to Sri Ganesha, Sri Sharada
and to Sri Brahma, Vishnu, Maheshwara and declares the beginning of Bhagavad Gita and then
the beginning of first Adhyaya is indicated.
Shlokas I-1 (Dharmakshetre …) to I-19 (partial) (Sa ghosho ... tumu) are included in this page.
See this in SBP (pages 211/212)
There are no new shlokas in this page but there are quite a few reading changes. The first change
in reading occurs in first line itself. Instead of “Samaveta Yuyutsava” in BG, (assembled, eager to
fight) it reads as “Sarvakshatra Samagame” in BP/SBP I-1 In the assembly of all warriors.
In this page 1 there are 19 shlokas and 14 lines.

Page 2
The page starts in the last bits of “lo vyanunadayan” of I-19 and concludes with “kula ksha” of
shloka I-38 containing 19 shlokas and 14 lines. There are two shlokas of 3 lines (I-26, I-36)
converted from 3 shlokas of 2 lines in 700 shloka Gita to BP/SBP (I-26, I-27/1+ I-36/1, I-37)
resulting the reduction of shlokas from 47 in BG (Bhagavad Gita of 700 shlokas) to 46 in BP/SBP.
There are number of reading changes and two ½ shloka transformations of 28/1 and 33/1. One
interesting qualitative change is in shloka 23, where it is stated “Dhritarashtrasya durbudhe …”
instead of “Dhartarashtrasya Durbudhe …:” The onus of wickedness is allotted to Dhritarashtra
in BP instead of Duryodhan as in BG. This page contains 19 shlokas and 14 lines.
Page 3
This page starts with “ya krutam …” of shloka I-38 and concludes with “senayoru …” of II-10.
One interesting change is in shloka II-1 where Arjuna is called “Seedamana” (depressed one)
instead of “visheedanta” (sad one) in BG. In II-5 Arjuna says begging is better (shreyo) than
killing elder in BG. Here in BP/SBP he says it is much better (shreyaskaram) to beg than to kill.
In this page 3 there are 18 shlokas written in 14 lines.
Page 4
This page 4 is very interesting. It starts with “Bhayormadhye” of II-10 and concludes with
“Aascharya Vadvadati ta” of II-31. In BG, II-11 is “Ashochyaan …”, but in BP/SBP there is an
interesting new shloka as II-11, is given below:
y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ Being human, your inner self, you lost

ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J In depression, delusion your identify is lost
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê- With compassion, seeing relatives of you
Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ II-11 Standing on the face of Death, very true!
Here Krishna says to Arjuna “You are depressed and deluded caused by sadness and compassion
seeing your close ones facing death.” Giving reasons for depression first, instead of straightaway
telling not to worry about what has happened and what has not happened (as is done in BG II-
11).
New II-11 is a beautiful shloka about human psychology. Here Dr. Sri Krishna is more scientific,
up to date and skillful in communicative counseling like the modern super expert (Dear Dr.
Wujastyk! The writing on Bhojapatris could be modern, but the meaning and the spirit are modern,
ancient, eternal and most valuable!!)
In this page 4 the S.No. 11 is given to both new shlokas (BP/SBP) of “Twam Maanushyena …”
and existing (BG) shloka of “ashochyan ….” This is the writer’s devil (like printer’s devil). This
could be also to indicate that this shloka is new, acknowledging the insertion, most probably it is
an error.

The additional shloka of II-19 of BP/SBP “Aadaavantecha …” is very deep and is one of the
foundation stone of Advaita philosophy, propagated by Sri Adi Shankara. Actually this shloka is
from “Mandukya Kaaarika” of Sri Goudapadacharya. It is II-6 of “vaithathya prakaranam” of
Mandukya Kaarika and also IV-31 of “Alata Shanti Prakaranam”. Mandukyopanishad is a primarily
important Upanishad.
Muktikopanishad says: “out of 108 upanishads studying and understanding Mandukyopanishad

alone leads to liberation in life” (Muktikopanishad: 1-6).
¥¢Î¢±‹¼ï ™ ²ó¢¢çS¼ ±¼ü}¢¢ÝïùçÐ ¼œ¢ƒ¢ J In the beginning and end which are not there
ç±¼ƒñ: „Îëà¢¢: „‹¼¢ïùç±¼ƒ¢ §± Hçÿ¢¼¢: JJ In the present also, same way, they are not there
SBP II-19 In fact though unreal, they are
They appear as if real, they are.
This means as below:
“Which was not there at the beginning and which won’t be there at the end are unreal though
they appear as real!” Appearance does not mean reality and truth.
“Tatha” means as-it-is (existence) “vithatha” means “not existence”. Goudapada sowed the
seed of Advaita and Sri Adi Shankara nourished the sprout to grow and become a huge, strong
tree and a great forest!
Then the question arises whether this shloka is sourced from Mandukya Karika and planted in
Gita version represented by Bhojapatris. Then it is “prakshipta” shloka (inserted verse) and not
original.
This shlokas does not appear in 700 shloka Gita and also in Abhinavagupta's Gita and not even
in Gondal Gita 1. It appears only in Gondal Gita 2, Gondal Gita 3 and actual Bhojapatris. It can be
assumed that this shloka came through Bhojapatris or the source copy on which Bhojapatri Gita
is based. Clearly this is an inserted additional shloka and cannot be part of Mahabharata Mana
shlokas.
The page concludes in the famous shloka of “Ascharyavat pashyati kaschidena ...”
Sees it as wonderful, one,

Says it as wonderful, one.
In this page 4 there are 21 shlokas and 15 lines.
Page 5
It starts with “thaiva chaanya …” of BP/SBP II-31 and concludes with the additional shloka of
“… sa tyagee sa cha buddhi man” of BP/SBP II-51.
This entire page is about buddhi yoga. In shloka BG II-41, the word “Buddhi yoga” appears first
in Gita. First time in Gita both buddhi and yoga appear together. The message is that alignment
to Buddhi – intellect – will lead to realization and liberation.
In this page are also two most important shlokas of “Karmyanystva adhikaraste maa phaleshu
kadachana” (in actions alone you have the right, fruits of actions, not your right”) of II-49 and

“yogastha kuru karmaani …” (Do your work, dutiful be, winner of wealth-attached not be”) of
II-50 are present.
ÜU}¢ü‡²Sy±ç{ÜU¢ÚS¼ï }¢¢ ÈUHï¯é ÜUÎ¢™Ý J I actions alone you have the right
}¢¢ ÜU}¢üÈUHãï¼é|¢êü}¢¢ü ¼ï „X¢ïùSy±ÜU}¢üç‡¢ JJ Fruits of actions; not your right
II-49 Cause for fruit you become not
²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ „Xæ y²vy±¢ {ÝT² J Do your work, dutiful be

ç„hKç„hK¢ï: „}¢¢ï |¢êy±¢ „}¢y±æ ²¢ïx¢ ©Ó²¼ï JJ Winner of wealth, attached not be
II-50 Success or not, same you be
This is the introduction and establishment of Karma yoga. Karma to karmayoga is the great leap
of spirit in Gita.
Proceeding with the theme of karma yoga is the beautiful third additional valuable shloka of
²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J Whose works all are surely free
II-51 Whose everything is offered in
relinquishing way
This explains that, that person is a karma yogi, relinquisher and intelligent one, whose works are
without any desire or expectation and who offers is everything for spirit or service. This is the
great value addition to “Karmanyastva … “ and “Yogasta Kuru …” In this way the spirit of
Karma yoga is stressed three times. This shloka is from Shanti Parva, MB XII-189-11 and also
Narada Purana I-43/75.
This page contains 19 shlokas and 15 lines.
Page 6
This page starts with “Doorena …“ of II-52 and concludes with “… tasya pragnaa pratishtita”
of II-71.
Buddhiyoga is further strengthened in this page leading to the concept of “sthira pragna” –
stable able.
The important thing about reading changes is Bhojapatris BP/SBP in this chapter the yogi of
stable intellect is called “sthira pragna” instead of sthitha pragna in BG. To bring in the spirit of
reading change in English version sthitha pragna – BG is called stable and able and sthira
pragna – BP/SBP is called stable able. This page 6 of Buddhi yoga and sthira pragna contains
20 shlokas in 14 lines.
The serial numbers continued to be 1 less in BP compared to SBP because of repetition of

S.No.11 for shloka II-11/II-12.

Page 7
Page 7 starts with great insightful shloka of II-72 – “yaa nishaa …” and concludes with III-9
“yagnaarthaat …samaachara”.
The change from “Nisha” to “Ratrih” in second half of BP/SBP II-72 is the interesting change
from “darkness” to “night”.
This is very important page because 6 new additional shlokas of II-74, II-75, II-76, II-78, II-79 and
II-80 are present in this page. II-74 “yasyaamatam …” and II-75 “pratibodhane tadbrahma …”
are from Kenopanishad , Kena II-3, Kena II-4, describing the unknowable aspect of THAT Brahma
and also about knowing Brahman means attaining immortality (II-75). II-76 “brahma gnaanam
…” makes it clear that knowing Brahman is becoming Brahman, which is a great upanishadic
siddhanta (proven reality). This is also first time in BP/SPB that new upanishadic kind of statements
are presented with high added value though not directly from any upanishad.
II-78 “Yadaa sarve pramuchyante …” and II-79 “yadaa sarve prabhidhyante …” are from
Kathopanishad, Katha-II-6-14, Katha II-6-15 explaining the great teaching that when desires in heart
are removed and the knots in heart are cut one becomes immortal and attains that ultimate ONE.
II-79 “Bhidyate hridaya …” is also from Kathopanishad-II-6-6 which restresses that when knots
in heart are cut and all doubts are cleared the bondage of works are eliminated and THAT and
THIS (transcendental and temporal) are clearly seen.
These 6 shlokas are of great value whether they are ancient (original in Mahabharata) or modern
(inserted ones) because they fill an important gap in II chapter of BG.
After describing the waterful ocean like state of desireless stable yogi in BG II-70 and stating the
desireless, unconcerned, egoless, eternally peaceful state of stable and able (stable able) the II
chapter of BG straight away, describes in BG XI-72 the Brahmisthithi (ultimate state) and brahma
nirvana (ultimate exit), without the introduction of Brahman (ultimate THAT) and its aspects and
those two statements of ultimate state and ultimate exit (BG II-70, 72) are a very big high jump
for Arjuna or anyone.
Therefore these 6 upanishadic statements BP/SBP (II-74 to 79) are very useful spiritual ladders
making it somewhat easy to grasp the glimpses of ultimate THAT reality. Thus, clearly, BP/SBP
does not disturb the spirit and value of BG but adds value to that narrative making one tending
to believe that these additional verses are from original Gita.
One more important thing is that the II chapter ends with shlokas S.No. as 80. Actually it should
be 81. This lower S.No. is because of S.No. 11 is given twice. This is corrected in SBP. SBP is
optimal and rounded off version of BP.
After completion of II-chapter in this page 7, the III chapter starts and there are 9 shlokas from
BP/SBP III-1 to III-9 describing the two paths of work and knowledge, necessity to regulate mind
and organs and the advisability of doing the assigned works rather than leaving them and the
process of works as offerings mitigating the bondage of work.
This page 7 has 20 shlokas and 14 lines written on this page.

Page 8
Page 8 starts with III-10 “Saha yagna prajaa …” and concludes with III-30 “vigata jwarah…”. It
continues with the theme of yagna, the offerings and emphasises karmayoga of working without
selfish interest. One interesting reading change is III-28 (BP/SBP) “Gunaa gunaarthe vartantee”
– For their objectives, characters move and work instead of III-28 (BG) “Gunaa Guneshu vartante”
– character, character does interact”. (characters moving for their objectives is good idea. There
are no new shlokas or many reading changes. Gita portion in this page of BP/SBP is similar to
that of BG).
This page 8 contains 21 shlokas and 15 lines.
Page 9
This page starts with III-31 “ye me matam …” and concludes with III-41 “Amritatvam cha
gacchati”. This contains 7 new shlokas of III-37, III-38, III-39, III-40, III-41, III-46 and III-47. It also
contains quite a number of reading changes.
Like in chapter II on page 7 we had good number of additional shlokas about Brahman the
ultimate and purest, in this page of III chapter we have teachings about the internal polluting
and impure forces.
In III-37 there is a question by Arjuna about the cause by which person does the sinful acts even
without wanting it and about what is the soul of that cause. III-38, III-39, III-40 and III_42
describe that powerful cause and force as Ego the root of desire, anger, show, and aggression,
which diminishes happiness and causes and enhances the grief. It is also identified as Rajas –
aggressive nature which searches for defects in others causing delusion and harm to the person
himself.
III-46, III-47 identify that organs, mind, purity, self, unmanifested and ultimate are greater than
each other in reverse order.
Having seen Stable Able in previous pages now we have seen what is disabling and destabilising
in this page. Thus self, the spirit is the source of stable and able (CH.II), the Ego is the source of
destable and unable state (CH.III).
Actually these additional shlokas of BP/SBP fill the uncovered area of clear picture of ego in BG
which is the cause of many defects and deficiencies.
III-46 “Indriyebhyah …” III-47 and “Avyaktattu param …” III-49 “Indriyaanaam ..” are from
illustrious Kathopanishad-Katha II-6-7, Katha-II-6-8 and Katha II-6-6. Describing Brahman in chapter
II, which is about self knowledge and describing Ego in chapter III about Karma, karmaphalam is
deep and insightful.
These are no doubt valuable enriching, additional shlokas about the inner consciousness and
outer overall spirit.
This important page 9 contains 17 shlokas and 13 lines.

Page 10
This page 10 starts with III-31 “Tasmaat tvam …” and concludes with IV-15 “… poorvataram
krutam”. This page does not contain any additional shlokas but contains the famous shlokas of
IV-7 “yada yada hi …” and IV-8 “paritraanaaya …” about Dharma centred responsible leadership.
There are few reading changes in this page, which contains 19 shlokas and 14 lines of writing.
Page 11
Page 11 is from IV-16 “Kimkarma…” to IV-32/33 “… gnaana yagna”. There is one additional
shloka IV-24
¥ã}¢ó¢æ „Î¢ó¢¢Î §ç¼ çã Ï¢ír¢±ïÎÝ}¢ì J Food is me, always consumer of food is me

IV-24 Knower of Brahman consumes all
This additional shloka is from Bhriguvalli of Taittiriyopanishad (PBU-2), which describes Brahman
as consumer of every thing, knower of Brahman is all consuming and all is soul of Brahman only.
IV-25 is the famous shloka of
Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ ãç±Ï¢íür¢¢x¢A¢ñ Ï¢ír¢‡¢¢ ãé¼}¢ì J Offering is Brahman, fuel is Brahman

Ï¢ír¢ñ± ¼ïÝ x¢‹¼Ã²æ Ï¢ír¢ÜU}¢ü„}¢¢ç{Ý¢ JJ Offered by Brahman, in fire of Brahman
IV-25 He will reach ultimate; Brahman,
This shloka is recited by many before consuming food. Offering food to self inside is a yagna! The
previous additional shloka IV-24 is valuable because it is linked to and prepares for IV-25.
The increase in number of shlokas is compensated because three shlokas of 2 lines (IV-29, IV-30,
IV-31 of BG) are converted into 2 shlokas of 3 lines (IV-30 and IV-31 of BP/SBP). Therefore next
shlokas of “Evam bahuvidhaa …” remains X-32 in both BG and BP/SBP inspite of additional
shloka IV-24.
The name “Gnaanayoga” becomes meaningful because of this knowledge that the spirit inside is
the Brahman., Self knowledge is the knowledge. The knowledge offering (sacrifice) is better than
all material offerings.
There are very few reading changes in this page, which contains 17 shlokas and 13 lines.
Page 12
This page contains shlokas from IV-33 “parantapah ..” to V-12 “…nachirenadhi gachhati”. It
starts with a message that all the works fully conclude in knowledge.
It is not having many reading changes. It has got one beautiful additional shloka IV-42

²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï Sun consumes liquids well
ãé¼¢à¢Ýø™¢çÐ çã „±ü|¢ÿ¢: J Also fire consumes everything, all
¼ƒñ± ²¢ïx¢è ç±¯²¢‹Ðí|¢éÑìQUï Same way yogi digests pleasures, all
Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ IV-42 Being pure without taint of merits, sins, all.
Yogi heats, burns and digests and mitigates both sins and merits and does not get tainted. Thus
yogi who is pure and bright is beyond credits and debits because of knowledge fire. This shloka
is from Avadhoota Upanishad-2.
This page also contains important statement that yoga of knowledge and yoga of work lead to
same destination of purity and liberation from all bondages. This page contains 17 shlokas and 14
lines.
Page 13
This page is from V-7 “Yogayukta …” to V-24 “… sukhee matah”. There are not many reading
changes but there is a very important and inspiring additional shloka V-18.
S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J Though remember often their actions, they
V-18 Though appear to be interested in their
actions, they
sure they.
This is a great example and message of non attachment and self purity. Though the master acts,
sees, touches and remembers his actions he does not get contacted or tainted by them like
though sunrays come in touch with muck, but the sun does not get tainted. He is beyond muck
of the world. This shloka appears in AG V-18.
It is very interesting to note that the additional shloka V-42 of previous page also contained the
example of Sun not getting affected by what he consumes and here this shloka showing the
example of sun not getting affected by what his rays get touched. There is a great continuity of
spirit and conscious knowledge in all shlokas of Bhagavad Gita both in BG and BP/SBP.
This page contains 18 shlokas and 14 lines of inspiring writing.
Page 14
This page starts with V-25 “Antah sukho antaraarama ...” and concludes with VI-16 “ ... yogosti”.
There are some reading changes and one reading change which is interesting is in VI-7. VI-7 of
BG contains “... Tathaa maanapamaanayo” becomes “...Thathaa maanaava maanayo”.
“Apamaana” is disregard and “Avamaana” insult. Just change of one letter changes the meaning
and spirit so much. This is the beauty of Sanskrit language. It is a wonderfully flexible language
and provides the scope for many alternatives and possibilities.
There is no wonder that there are so many versions of various shlokas, Gita and Mahabharata
and many commentaries and vyakhyas.
In this page there are no additional shlokas and there are 21 shlokas and 15 lines of writing.

Page 15
It starts with VI-16 “Vaatyashnaato...” and concludes with VI-34 “... Atmanyevaanupa”.
This page includes few reading changes and more importantly it contains four new shlokas from
Kaivalyopanishad. These four shlokas are about the touch of Brahman (Brahma Samsparsha)
that is attained by yogi in his yoga of meditation in VI-28 as below:
²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J Staying ever in own self-bliss.

„é¶ïÝ Ï¢ír¢„æ²¢ïx¢}¢y²‹¼}¢ç{x¢ÓÀç¼ JJ Yogi with mindfulness
VI-28 Easily connects well with supreme one
This shloka is in BG VI-28 and in BG-VI-29 and it is explained how yogi sees himself in all beings
and all being in himself, but does not explain about vision of Brahman, and seeing the Brahman.
In Bhojapatris there are additional 4 shlokas which explain about this aspect of Brahman. Absence
of these 4 shlokas have left in BG, the 700 shloka Gita a considerable gap.
The four shlokas VI-29, VI-30, VI-31 and VI-32 are from Kaivalyopanishad (Kaivalya 9,10,11 and
12).
„ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: „¢ïùÿ¢Ú: ÐÚ}¢: S}¢ë¼: J He is Brahma and Shiva, Indra is he
„ »± ç±c‡¢éæ „ Ðí¢‡¢: „ ÜU¢H¢ôxÝ: „ ™‹Îí}¢¢: JJ As eternal, supreme, called is he
VI-29 Verily Vishnu and life breath is he
„ »± „±Z ²Îì|¢ê¼æ ²Ó™ |¢Ã²æ „Ý¢¼Ý}¢ì J He is all, created is which

¿¢¢y±¢ ¼æ }¢ëy²é}¢y²ïç¼ Ý¢‹²: Ð‹ƒ¢ ç±}¢éQU²ï JJ Also that to be created is which
VI-30 Knowing Him, Death is overcome, true!
„±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü|¢ê¼¢çÝ ™¢y}¢çÝ J All living beings in his self

„}Ðà²Ýì Ï¢ír¢ÐÚ}¢æ ²¢ç¼ Ý¢‹²ïÝ ãï¼éÝ¢ JJ In all living beings his very self
VI-31 Seeing well one attains ultimate
supreme state
No other way is there to that state.
¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ Ðí‡¢±æ ™¢ïœ¢Ú¢Úç‡¢}¢ì J Making oneself as lower fire stick

¿¢¢ÝçÝ}¢üƒÝ¢|²¢„¢yÐ¢à¢æ Îãç¼ ÐêL¯: JJ Making Pranava, AUM(.) as upper fire stick
VI-32 Churning the knowledge in practice way
Thus these 4 shlokas from Kaivalyopanishad add value to BG.
In this page 15, there are 21 shlokas and 15 lines.

It concludes with a part of the shloka VI-34 “Yastusarvani bhootani atmanyeva.”
Page 16
This page continues with the remaining part of VI-34 “. . . nu pashyati . . .” and concludes with
VI-50 “paraam gatim”
²S¼é „±¢üç‡¢ |¢ê¼¢çÝ ¥¢y}¢‹²ï±¢ÝéÐà²ç¼ J Whoever sees beings all

„±ü|¢ê¼ï¯é ™¢y}¢¢Ýæ ¼¼¢ï Ý ç±…éx¢éŒ„¼ï JJ Verily in his own self
VI-34 And also in beings all
Seeing all in self and self in all is ultimate empathetic spirituality equality is quality.
The page continues with the deep aspects of atman and yoga and then the important question
of Arjuna about what happens to yoga Bhrashta is taken up.
Here is a new additional shloka split into two half shlokas of VI-41/2 and VI-42//1.
¥²¼: Ÿ¢h²¢ïÐï¼¢ï ²¢ïx¢¢Ó™çH¼}¢¢Ý„: J What happens to not-aligned but dedicated one

çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Whose mind becomes disturbed wavering one
VI-41/2, VI-42/1 Slipping from right present path
Then this page 16 continues with assurance from the Lord as to how the person who lost the
way finds the way back again to reach his original goal.
This additional shloka add value to existing shloka of BG VI-39 transforming into BP/SBP VI-41
and VI-42. It clearly states which are the two paths lost by the person who slips in the way of
yoga. These two are “satham margam”, the “right comfortable present path” of THIS world and
“Brahmanah pathi” the path to ultimate THAT state. In case of loosing THIS and also THAT, what
happens to the one who endeavours? The answer strengthened by the additional shloka assures
that nothing is lost, and there is no harm for, endeavouring learner of yoga. Thus, the additional
shlokas of BP/SBP add transcendental value to already existing transformational value of BG.
This page concludes with emphatic statement that the person who slips (not lost- “lost” is a
highly discouraging and disheartening word. Similarly “Yoga Bhrashta” is too strong.
“Yogachchalita” is the right expression) attains the “Paraam Gatim” the transcendental state.
This page contains 17 shlokas and 13 lines, the second lowest number in the great book of
Bhojapatris. If one considers that the last page 40 is only half filled, this is the page of lowest
number of lines.
This is because our ancient respectable writer has become bold while writing this page and,
therefore, the letters are clear because they are larger than usual. He did not hesitate to conclude
the shloka by adding a last bit, as additional bit-line which is unusual for him!

Page 17
This page completes the VI chapter of Dhyana yoga by first two verses of VI-51 and VI-52 which
emphatically state that “yogi” is superior to “Tapasvi”, “Gnaani” and also “karmi” (meditating
and aligned one is much better than one who does penance, knows or works!) and then it is said
that even amongst such yogis the dedicated and devoted one is much much better. Great! Just
practicing yoga is not sufficient, but practices of dedicated and devoted yoga is superior!
This page 17 is really transformational because it contains the junction point of VI chapter of
Dhyana yoga and VII chapter of Wisdom.
The first six chapters are about Grief, Light, Work, Knowledge, Detachment and Self-control which
are the aspects of own effort and own improvement (monkey method) before Human + Divine
partnership (Half Monkey + Half Billi) method of VII to IX + X to XII chapters and finally full Billi
method of XIII to XVIII chapters are presented.
The theme of Gita is (1) Human (2) Human + Divine (3) Divine + Human (4) Divine which is —
Nara, Nara Narayana, Narayana Nara and Narayana — Process!! Great, Great!!
Then the page 17 continues for 17 shlokas of chapter VII including the great shloka VII-7 .
}¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜUç@ÎçS¼ {ÝT² J There is nothing greater than me,

}¢ç² „±üç}¢Îæ Ðí¢ï¼æ „ê~¢ï }¢ç‡¢x¢‡¢¢ §± JJ There is nothing higher than me.
VII-7 All these worlds are strung on me,
The page continues up to shloka VII-17, where there are no additional shlokas, but few reading
changes are present.
The page 17 contains 18 shlokas and 14 lines including the shlokas of worshiper of four types
Artho (in crisis), Jignaasu (Inquisitive), Artharthi (looking for prosperity and wealth) and Gnaani
(knower).
Page 18
This page is from VII-17 “Nitya yukta ekabhakti ...” to VIII-5 “Yaati naastya”.
This page contains some change readings and also one additional shloka VII-24 BP/SBP in
interesting way.
It can be seen that the new additional shloka appears in two parts!
¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼Îì |¢±y²ËÐ}¢ï{„¢}¢ì J Limited are fruits in that way
Îï±¢Ýì Îï±²…¢ï ²¢ç‹¼ ç„h¢‹²¢ç‹¼ ç„h±í¼¢: JJ Fruits of thought less, let me say
BP/SBP VII-23 Verily deities, devotees will get
Realised ones, their worshippers get.

²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ x¢‹{±ZS¼yÐÚ¢²‡¢¢: J Celestial ones, their worshippers get
|¢ê¼¢‹|¢ê¼²…¢ï ²¢ç‹¼ }¢Îì|¢QU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Angels, their own worshippers get
BP/SBP VII-24 Elemental deities, their devotees get
¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼j±y²ËÐ}¢ï{„¢}¢ì J Limited are fruits in that way,

Îï±¢‹Îï±²…¢ï ²¢ç‹¼ }¢jQU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Fruits of thoughtless, let me say.
BG VII-23 Whom worships one, them; he will get,
This BG VII-23 appears as BP/SBP VII-23 (½ line) and BP/SBP VII-24 (1½ lines).
When we see the new III-24 SBP it means that Celestial worshippers get Celestial ones, Angel
worshippers get Angels, Element worshippers of Supreme (Me) get the Supreme ONE.
Great Gita is democratic. It gives options to devotee to worship the suitable deities as per their
choice and situation, but informs that whomever one worships in whatever way he will surely
get finally the Supreme ONE.
This is the representative of the spirit of Upanishads, Brahma Sutras and Gita which say that the
supreme divine one presents situations in front of human one based on the past actions of the
person, but the person has the option as to how to respond to the situation.
Similarly one can worship the Supreme one in any form. However all the worships and offerings
lead the endeavourer to move forward and upward to reach the supreme divine one.
This page 18 recommends “ekabhakti” “Devotion in none-other way” as the way of Gnaanis (the
knowledgeable one) - VII-17. The page then includes 5 shlokas from chapter VIII. It clearly says
that ultimate one is “Aksharam” meaning both the "imperishable and the letter (AUM.), spirit in
the letter, the spirit of AUM(.)” (which includes creation, continuation, conclusion and beyond).
In earlier page 15 (VI-29) same was described as Creator (Brahma), Conserver (Vishnu) and
Concluder (Shiva).
At the end it declares whomever one remembers at the ending time of life he will attain that one.
Therefore it is clear that we have to keep That one spirit in our minds, thoughts, and spirit every
moment of life. Then wherever we go (prayanakala) we will reach supreme ONE only.
Page 19
This page starts with VIII-5 “tra Samshaya” and concludes with VIII-26 “. . . dukhalayama”. This
page covers the topic of imperishable super ultimate and contains all the new 11 additional
shlokas of chapter VIII. This is a very very important page in view of our journey towards 745
shlokas.

Shloka VIII-9 “yadanadyah ....” is from Mundakopanishad III-2 and is an inspiring insightful
statement that “the vidwaan”, the knower merges into and becomes one with that Supreme
ultimate Divinity like rivers flow and merge into and unite and become one with the ocean.”
Thus the process of person, journey, knowledge and destination leading to supreme person, the
ultimate is bought out - excellently.
The additional shloka VIII-13, 14, 15, 16, 17 “yaccha vacha ...”, “manute yanna ...”,
“yacchakshusa...” “shrunoti ...”, “praneeti ...”, are from Kenopanishad, I-4, 5, 6, 7, 8 which give
clear perspective of Brahman, the ultimate consciousness.
That because of which speech speaks, mind minds, eyes see, ears listen, life breath breaths but
that which speech cannot speak about, mind cannot feel, eyes cannot see, ears cannot listen,
breath cannot breath life into - is Brahman, the ultimate. All the organs function because of
which and which is beyond the grasp and reach of those organs is THAT ultimate. All organs
depend on IT, but IT is not dependent on them.
VIII-18, 19 are from Kathopanishad I-2-16 and I-2-17 stress the truth that imperishable spirit
which is the immortal non-reducing support which is most superior and transcendental and
knowing that truth, one attains whatever he aspires for and also attains that very superior
transcendental state.
Shloka VIII-22 is a new additional shloka of BP/SBP restresses that THAT ultimate is the essence
of life and mind, truth and immortality and this truth is to be known.
The two shlokas VIII-23 and VIIII-24 are from Mundaka Upanishad III-2-5, III-26 are fantastic and
are about inspiring vision of AUM(.) as the bow, the self (atman) as arrow, and the ultimate
(Brahman) as the target. It states one must place, align and aim this arrow of self, sharpened by
the practice of meditation towards the ultimate and with unwavering attention must discharge
and shoot toward THAT ultimate Supreme Self so that like arrow and target become one, the self
and supreme self become one and the same.
In 700 shloka Bhagavad Gita, in shloka VIII-11 Lord Krishna promising Arjuna that he will reveal
about how the yogis will reach the ultimate state does not reveal any thing about THAT state but
advices that one has to regulate the organs and breath to practice Aum(.) and reach the ultimate
after leaving this body.
There is really a big gap in what is promised and what is delivered. Here you get a sense that
some thing is missing.
These 9 additional shlokas superbly fill the gap by clearly stating the connection between senses,
mind and Brahman and how to reach the Brahman-target with Atma - arrow with the help of
Pranava - AUM(.) bow. Such wonderful is this page 19, which includes 20 shlokas and 15 lines.

Page 20
This page starts with VIII-26 “shashwatam” and concludes with IX-4 “....teshwavasthithah”. It
includes one additional ½ shloka VIII-33/2.
²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éüÝ JJ Gaining whom rebirth occurs not

VIII-33/2 For yogis Arjuna, also death is lost
The page concludes with IX-4 “... swasthithah” which means that all beings are in Him and He
is not in them.
Page 20 contains 19 shlokas and 14 lines.
Page 21
Page 21 starts with IX-4 “Nacha mastani ....” and concludes with IX-23 “.... paryupasathe”. It
includes some reading changes. One of the important one is in IX-17. In BG IX-17 there is “vedyam
pavitramaonkaram Rik Sama Yajurevacha” which means “He is the auspicious AUM(.) karam
and also Rik, Sama, Yajur Vedas”. Thus in BG only 3 vedas are mentioned. Here in BP/SBP it is IX-
18 “vedyam pavitramonkara Atharva Rik Sama Vai Yajuh” - which means “Me is the auspicious
AUM(.) karam and also Rik, Sama, Yajur, Atharva vedas”. Thus all the four are covered. This is a
better and correct statement, which is a value addition. Apart from the reading changes there is
one new additional shloka IX-7:
»±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J In the same way in beings all

IX-7 Assuming elemental nature, true,
This is a great continuing value process, because in previous shloka of BG IX-6 the example of air
and space were given.
This is a great message of Upanishadic spirit which says that the Supreme consciousness, the
Brahman is moving without being noticed inside and outside all the beings in a natural way. Like
air and space inside and outside all places, like light inside and outside all residences and like
electricity inside the homes and outside networks, the supreme spirit - the ultimate one is moving
without being noticed, as if taken for granted, in and out of all living beings.
This is wonderful value addition to present BG. This page also contains the great message of
responsible consciousness that being is “father, mother, teacher and grandfather” (IX-18) of
whole world. Further the supreme being is "Goal, supporter, Lord, witness, shelter, refuge, well
wisher, origin, end, treasure and imperishable seed" for the whole creation.
Thus Supreme one is All-in-All for all and every one.
This page contains 19 shlokas from IX-5 to IX-23 and 14 lines.

Page 22
This page starts with IX-23 “Teshaam ...” and concludes with X-3 “... maamanadincha”. There
are few reading changes and this page contains two wonderful shlokas about the formful
superbeing of Shiva with Shakti, which means consciousness with energy, quality with quantity,
spirit with system, person with nature and THAT with THIS. The two shlokas from Kaivalyopanishad
8, 9 are:
¥ç™‹y²}¢Ã²QU}¢Ý‹¼MÐæ Unthinkable, unmanifested, infinite form

çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J Cause of ultimate, pure, tranquil, immortal form
ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ IX-31 Lord, consciousness-bliss formless wonderful one
©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ One has to meditate on, with Uma, Shiva the Lord
„æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ IX-32 Thinking about griefless form of ultimate – THAT
This is “saakara Brahma Runam” (Formful ultimate supreme). This is the combination of Shiva
(Person) and Shakti (Nature). This spirit and meaning is embedded in UMA. UMA is Shakti. AUM
is consciousness, which is Shiva.
AUM and UMA are mutual similar (Anurupa) reflections (pratibimbas - rather anubimbas). After
declaring the spirit and meaning of formless imperishable Brahman in Ch. VIII, the formful Saakara
Brahman in this chapter IX is inspiring and value adding instance. Presence of Shiva and Shakti is
not at all out of place, because Krishna himself as Bhagavan is Saakara Brahman and this is from
Kaivalyopanishad.
Page 23
This page starts with X-3 “vettiloka maheshwaram” and concludes with X-22 “... indriyaa”.
This is the page where the enquiry about the glories of divine is there and where the description
of divine glories begin.
After explaining about “Uma-Parameshwara” in previous page of 22 (IX-32), refer to that Eashwara
through “Loka Mahesharam” is a good connection and continuity.
Page 24
This page 24 starts with X-22 “naam manaschasmi ...” and concludes with X-42 “... sthito
jagat”. This page is for Xth chapter of divine glories. There are no addition shlokas, but there are
some interesting reading changes.

In shloka X-40 instead of “mama divyaanaam” it is “shubha divyaanaam” - instead of “divine
glories” of me, it is “auspicious divine glories”.
The X chapter and this page 24 concluding with ‘Jagat’ (world, universe) is very interesting. Shiva
Sahasranamam concludes with ‘Jagat’ and Vishnu Sahasranamam begins with ‘Vishwam’ (world,
universe). Jagat, Jagannath and Jagadeeshwar are connected.
The page concludes with completion of the X-chapter regarding glimpses of divine glories.
Page 25
This page starts with XI-1 “Sanjaya Uvacha - Shrutvaa Sri Krishna vachanam...” and concludes
with XI-18 “...Nidhanam”. The chapter in this page of BP/SBP starts with Sanjaya said: “listening
to Sri Krishna's words, Thankful Partha asked this (“shrutvaa Sri Krishna vachanam ...”) instead
of BG-X1-1 “Arjuna said “Lord! Being kind ... (Madanugrahaya paramam ...).
This converts 4 shlokas of Arjuna to Sanjaya’s 5 shlokas.
In BG the first 4 shlokas belonged to Arjuna. In this BP/SBP 1st shloka has 3 lines (including first
new one) and 4th shloka contains only one line of “Manyase yad …” Further the 2nd line of BG
(XI-4) “yogeeshwara …” becomes VXI-5, which two more lines of Sri Bhagavan “pasha me …”,
are linked with this. Thus Sanjaya now has 5 shlokas instead of Arjuna’s 4. In the text of BP/SBP
shree Bhagavan appears in between the shloka 5. This is a rare occurrence and the net result is
that five shlokas are transferred from Arjuna to Sanjaya. There are no additional shlokas but there
are few reading changes. This page contains the episode of beginning of the Lord opening up of
his Fantastic universal form for Arjuna.
Page 26
This page starts with XI-18 “Twamavyaya …” and concludes with XI-23 “…Tava Pravruttim”.
The Arjuna continues to extol in high pitch super divine universal form there are few interesting
and meaningful reading changes and there are two new additional shlokas are there in Chapter
XI.
Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ All those capable men of various forms

²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: Cut down by various weapons and arms
à¢›ñ: ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ XI-28 Enter your mouths of infinite forms
This shows simultaneous multi forms, multi activities causing mayhem in different places and
different directions.

This is followed by two line shloka.
y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J Others are vanquished by your great light

¼ƒ¢ ãè}¢ï y±ÓÀÚèÚÐíç±C¢: JJ XI-29 They enter your body shining very bright
This is the vision of the highly shining light of Universal form mitigating many warriors and
fighters by the weapon of light itself and transforming the vanquished one’s into that very light.
Paradoxically the Kaurava warriors who are personification of darkness became the light!
Great vision of “Tamasoma Jyotirgamaya” in a negative way. Being vanquished by the light of
Lord is verily becoming light!
At the end of the page Arjuna is shocked beyond the imagination by the terrible form. He gets a
disturbing thought “who is this terrible one?! Is he dear lovable Krishna?!” and “what happened
to Krishna?!!” Then he asks in XI-33
¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï Ý}¢¢ïùS¼é ¼ Tell me please who are you,
Îï±±Ú Ðí„èÎ J Terrible one who are you?
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ Ý çã Ðí…¢Ý¢ç}¢ Please be kind I bow to you,
¼± Ðí±ëçœ¢}¢ì JJ I wish to know, first one, you,
XI-33 I don’t know the purpose of you,
Please tell me now, about you.
This page causing terrible fear contains 15 shlokas and 15 lines. In Chapter XI there are lengthy
4-line shlokas. Therefore there is only one shloka in one line.
Page 27
This page of terrific universal form starts with wonderful new additional shloka XI-34
“Naaraayanoham …” and concludes with “… Tasmat Pranamya pranidhaya”
There are also two new additional shlokas BP/SBP XI-34 and BP/SBP XI-44.
This is a most relevant additional shloka. In BG XI-31 Arjuna asked “Terrible one who are you?”
For this the Terrible form replied (XI-32) “Destroyer of world time is me” and so on.
This is inadequate. The terrible one is much beyond the Time and Destroyer. In fact all worlds are
in him and he is every thing and infinite beyond time and space. He is the Supreme one. Therefore
BP/SBP XI-34, which is an additional shloka, meaningfully says:
Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Narayana is Me, person-consciousness,

Ï¢ír¢¢ùã}¢çS}¢ „ÜUH¢ïùã}¢çS}¢ J Shiva is Me
Ðê‡¢¢üïùã}¢èà¢p ÐéÚ¢¼Ý¢ïùãæ Brahman is Me, All is sure Me
çãÚ‡}¢²¢ï ¿¢¢ÝMÐ¢ïùã}¢çS}¢ JJ Complete is Me also the Lord Ancient is Me
XI-34 Goldful one, knowledgeful form is Me

This is great. The terrible form says that itself is Brahma, Vishnu and Shiva and consciousness,
person the original, All complete, ancient, Goldful (Hiranmaya) and verily the form of knowledge.
This is verily the vedic and upanishadic super description of Parabrahma.
In Brahma Sutras the first Sutra I.1.1 describes the supreme one as “THAT because of which
whole universe is created, continues and concludes and also as that whatever is beyond that”.
This shloka XI-34 in BP/SBP which is the 1st shloka of this page, super form precisely self introduces
self as Parabrahma.
Then, continues in BP/SBP XI-35 (the existing BG XI-34) that self is also Time and destroyer of all
things. This 2nd one is relevant for the war situation of Arjuna. But BP/SBP XI-34 is most relevant
to the ultimate reality and truth.
With both statements Arjuna (and also readers) first get highest worshippable esteem and in
BP/SBP XI-35 they will be fearfully respecting the universal form. The super form is both Brahman
and Time the Death.
This shloka is very important and valuable addition.
There are also two additional half shlokas in BP/SBP (42/2 and 44/1)
¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: „±ïE
ü Ú: „±ü}¢ã¢ç±|¢ê¼ï JJ Without beginning immeasurable
XI-42/2 splendour is you
Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± Oh! Lord! There is no one anywhere

H¢ïÜU~¢²ï Îëà²¼ïùç™‹y²ÜU}¢¢ü J other than you!
XI-44/1 Spreading to three worlds with
unthinkable form is you!
These two additional half shlokas state that the supreme form is all pervading, all covering, all
powerful, all-in-all.
The page ends with Arjuna surrendering and prostrating to super form describing it as parent of
all moving and non-moving entities.
This page No. 27 about Supreme Brahman and All covering Over All contains 15 shlokas and 15
lines. Like previous page each shloka fills one line. Thus both as content and context and contained
matter the shloka is intense and tense.
Page 28
This page 28, continuing the lengthy XI chapter starts with XI-48 “Kayam …” and concludes in
the XII-2 “… Shraddhayaa”. There are some interesting reading changes in this page.

In BG 46 requesting terrible one to return to normal form, it is said by Arjuna “Tenaiva rupena
chaturbhujena” (the divine four armed form of you). Instead of that in BP/SBP XI-53 it is “Tenaiva
rupena bhujawayena” (the divine two armed form of you!). This is an interesting change because
latter the Lord reverts to his gentle original form (obviously two armed one!)
There are few other reading changes which can be seen in block letters in BP/SBP chapter XI.
There are three new additional shlokas in this page 28 which are as given below:
çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ Divine great wonderous works of you

Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï No other creator of universe is, other than you
{¢¼¢ ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ XI-49 Author, creator, Lord, All this is verily you!
¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ What is miraculous or unbearable for you

ôÜU ±¢à¢v²æ ÐÚ¼: ÜUè¼üç²c²ï J Nothing is impossible, forever I shall extol you!
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ You yourself is creator of all, yourself is all!
ç±|¢¢ï ¼¼: „±üç}¢Îæ y±}¢ï± JJ XI-50 Lord! Only you are this everything and also All.
¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï Most wonderful is not difficult for you!

ÜU}¢¢üïÐ}¢¢Ýæ Ý çã ç±l¼ï ¼ï J There is nothing comparable to works of you,
Ý ¼ï…„¢ï Ý¢çÐ Ï¢HS² Ýhïü: JJ XI-50 There are no limits for greatness strength of
you!
These are very interesting.
In this page, concluding the XI chapter there is a restressing statement that such divine form can
be seen only with second-to-none devotion. At the end of XI chapter, in this page 28, is very
important shloka:
}¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï }¢jQU: „X±<…¼: J My works does who, thinks me who,

çÝ±ñüÚ: „±ü|¢ê¼ï¯é ²: „ }¢¢}¢ïç¼ Ð¢‡Ç± JJ My devotee is who, unattached who,
XI-62 Hates not, any living being who,
It is interesting to note that there are three other similar shlokas with almost same words, same
meaning, same message and same spirit:
In BP Gita and SBP Gita, please see.
}¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J Keep mind in me, be devoted to me,
}¢¢}¢ï±ñc²ç„ ²évy±ñ±}¢¢y}¢¢Ýæ }¢yÐÚ¢²‡¢: JJ Do sacrifice to me, bow down to me,
IX-37 Be aligned to me, be ever in me,

}¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J Place your mind on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ²¢ïx¢}¢éœ¢}¢}¢¢çSƒ¼: JJ Join intellect, yours, on ‘me’
XII-8 You will live, then, in ‘me’
Stationed in the superior yoga see,
}¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J Set your mind on me,
}¢¢}¢ï±ñc²ç„ „y²æ Ðíç¼…¢Ýï çÐí²¢ïùç„ }¢ï JJ Devotee of me you ever be
XVIII-68 Do sacrifices unto me.
Thus again and again total devotion and egoless surrender is recommended in Gita. This total
devotion and surrender are described as the supreme secret (BP/SBP XVIII-64)
The page 28 then proceeds into XII-chapter and continues the theme of devotion.
This page of supreme universal vision contains 16 shlokas and 15 lines.
Page 29
Page 29 starting with XII-2 “parayopetaa …” and concluding with XII-20 “… paryupasate”
contains the wonderful milk shake like, ice cream like pleasant shlokas about devotion. Chapter
XI was like hot sizzler and chapter XII is like pleasant cool ice cream. Vision is to be perceived
outside and devotion is to be felt inside.
There are no new additional shlokas but these are two shlokas which transformed the life,
approach, method and process of this writer and they are at the root of mission of journey to
ultimate goal which includes this writing.
²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ }¢ç² „‹‹²S² }¢yÐÚ¢: J But who dedicates his works in ‘me’,
¥Ý‹²ïÝñ± ²¢ïx¢ïÝ }¢¢æ Š²¢²‹¼ ©Ð¢„¼ï JJ And who considers as supreme; ‘me’,
XII-6 Concentrates on ‘me’ in ‘none-other’ way,
¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J He shall be taken up, by ‘me’, see!

|¢±¢ç}¢ Ý ç™Ú¢yÐ¢ƒü }¢Ä²¢±ïçà¢¼™ï¼„¢}¢ì JJ From this world; a deathful sea.
XII-7 His deliverer, becomes ‘me’ soon.
Here the complete devotee who offers his every thing to the ultimate is assured that he will be
taken out of the deathful sea of world and also that he will reach and be with the ultimate
divinity. This is experienced by the writer and he was put in the path from “Death to Immortality”
and “Humanity to Divinity”. This devotional page 29 contains 18 shlokas and 14 lines.

Page 30
This page 30 starts with XII-20 “shradhadhaanaa …” and concludes with XIII-18 “….iti kshetram”.
It includes last half line of chapter XII, shloka 20 and enters into XIII chapter of field and field
knower (which means matter and consciousness, letter and spirit, nature and person, quantity
and quality, creation and creator, container and content, body and self, sharira and shariree, and
garland and thread).
This chapter contains few reading changes like BG XIII-1 “kshetragna iti” to BP/SBP XIII-2
“kshetragnamiti”, BG XIII-4 “vinishchitaiah” to BP/SBP XIII-5 “vinischitam”, BG XIII-11
“Adhyatma gnaana nityatvam” to XIII-12 “Adhyatma gnaana nishtatvam”, BG XIII-13
“Sarvatapani padam” to BP/SBP XIII-14 “Sarvata pani padantam” and BG XIII-17
“Sarvasyaspuhridi vishtitam” to BP/SBP XIII-18 “Sarvasyahridi veshtitam” and so on. This is
the example of subtle reading changes, sometimes deep meaning changes!
This page includes one new additional shloka BP/SBP XIII-1

BP/SBP XIII-1 I will tell now,, all that you
This is actually representation of shloka
ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J “Nature is what? Person is who?

»¼mïçÎ¼éç}¢ÓÀ¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ ÜUïà¢± JJ Field is what? Field knower who?
GG2 XIII-1 I wish to know, that from you
Keshava! Knowledge, knowable too”
This shloka, though well known, is not included in Sri Adi Shankaracharya standard 700 shloka
Gita and in modern printings of Gita it sometimes appears and sometimes does not appear. But
the question regarding field and field knower (pakruti and purusha) is clear and also necessary.
Therefore in BP/SBP the matter is settled and it appears as is said by Sri Krishna (BP/SBP)
instead of Arjuna (sometimes in BG).
It also gives clear message that prakruti (nature) is the field and purusha (consciousness) is the
field knower like current and electric coil and the magnetic field around it.
This chapter is a very important one as it goes deep into core of ultimate spirit.
Core of ultimate spirit is described excellently in 6 shlokas of BG/BP/SBP (XIII-13 to 18) which
are known as the purpose of entire Gita and also the essence of Brahma gnaanam (knowledge
of THAT).

¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ ²Á¿¢¢y±¢}¢ë¼}¢àÝé¼ï J Knowable now, let pronounce; me,
¥Ý¢çÎ}¢yÐÚæ Ï¢ír¢ Ý „œ¢ó¢¢„ÎéÓ²¼ï JJ Immortality is knowing which, see!
XIII-13 To that ultimate beginning is not,
„±ü¼: Ð¢ç‡¢Ð¢Î¢‹¼æ „±ü¼¢ùçÿ¢çà¢Ú¢ï}¢é¶}¢ì J From hands to feet, present everywhere

„±ü¼: Ÿ¢éç¼}¢Ì¢ïÜUï „±ü}¢¢±ëy² ç¼Dç¼ JJ With eyes and heads, mouths everywhere
XIII-14 With ears also it listens everywhere
„±ïüç‹Îí²x¢é‡¢¢|¢¢„æ „±ïüç‹Îí²ç±±<…¼}¢ì J Through nature of senses, shining everywhere

¥„QUæ „±ü|¢ëÓ™ñ± çÝx¢éü‡¢æ x¢é‡¢|¢¢ïQëU ™ JJ Yet without senses, in freedom everywhere
XIII-15 Uninterested, yet supporting everywhere
Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ ™Ú}¢ñ± ™ J In and out of the beings everywhere

„éÿ}¢y±¢œ¢Îç±¿¢ï²æ ÎêÚSƒæ ™¢ç‹¼ÜUï ™ ¼¼ì JJ Unmoving also moving everywhere
XIII-16 Being subtle, unknown everywhere
¥ç±|¢QUæ ™ |¢ê¼ï¯é ç±|¢QUç}¢± ™ çSƒ¼}¢ì J Being undivided, being one everywhere

|¢ê¼|¢¼ëü ™ ¼Á¿¢ï²æ x¢íç„c‡¢é Ðí|¢ç±c‡¢é ™ JJ As if divided in beings, it appears everywhere
XIII-17 It; to be known as supporter everywhere
Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J Light of lights, shines everywhere

¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ „±üS² NçÎ ±ïçC¼}¢ì JJ Beyond all darkness is bright everywhere
XIII-18 Knowable, knowledge and it’s goal,
permeates hearts of all, being ultimate goal.
This is the knowledge, this is the spirit, this is the wisdom, this is the essence of essences. The
page virtually concludes with this ultimate spirit and contains 18 shlokas and 14 lines of writing.
This Bhojapatri No. 15 (pages 29 and 30) is one of the neat patris and page 30 can be clearly
read. The great ancient writer knew the importance of this chapter and its content. Actually this
is one of the best survived Bhojapatri.
The writer scribe has selected an optimal patri, wrote optimally, containing literally optimal number
of lines and shlokas (14 and 18 compared the average of 14.7 and 18.85 for all 50 pages).
What a thoughtful par excellent superscribing. Salutation Sir!
This page 30 is the inner sanctum of the temple called Bhojapatri Gita. This the Darshan, Divine
presence.

Page 31
This page starts with XIII-19 “Tathaa gnaanam …” and concludes with XIV “…prakruti
sambhavaa”. It contains some very interesting reading changes, one of which is from BG XIII-31
“Anaaditvaat nirgunatvaat” to BP/SBP XIII-32 “Anaaditvaat nirmalatvaat” which means text
change from “nature-less-ness” to “pollution-less-ness”. Just the change of two letters brings a
considerable difference and depth.
Another reading change is in BG XIII-29 and also BP/SBP XIII-30 – from “prakrutyaiva cha
karmaani” to “prakrutyaiva hi karmaani” (meaning change from ‘also’ to ‘verily’). This means
that our nature alone is verily the cause of an action and not our consciousness.
This page ends with XIV-5/1 which introduces the concept of three Gunas (characteristics) of
nature which are Sattva (light), Rajas (action) and Tamas (darkness) which result in three kinds
of people.
Page 32
Page 32 starts with BP/SBP XIV-5 “Nibadhnanti …” to XIV-32 “…chaturdashodhyayah”.
This page where fourteenth chapter regarding three gunas and the transcendental knower beyond
these three gunas are described has no additional shlokas, but has few reading changes. In BG
XIV-10 “Sattvam bhavati Bharata” in BP/SBP it becomes BG XIV-10 “Sattvam Bharata Vardhate”.
In BG it is “Sattva dominates Rajas, Tamas” in BP/SBP it is “Sattva grows dominating Rajas, Tamas
know”.
When Rajas (aggression) and Tamas (darkness) are dominated the Sattva (the light) not only
occurs but grows. Growing light brightens surroundings. Growing knowledge brightens the
environment.
This is qualitative betterment. Another quality difference is in XIV-25 in BG it is “Sarvarambha

parityagi” in BP/SBP it is “Sarvarambha phalatyagi”. In BG the transcendal one leaves all the
works and initiative. In BP/SBP he leaves the fruits or grains but not the works.
Yogi in BG is Sanyasi (renunciator) but in BP/SBP he is Tyagi (relinquisher). In this page the
Gunateeta (transcendental realized ne) is well described. The page concludes with completion
of chapter XIV. It contains 23 shlokas and 16 lines.
Page 33
Page 33 starts with || Aum Namah || of chapter XV.
It contains few value adding reading changes. In shloka XV-3 of BG the axe of detachment is
‘Dhrudhena’ (strong) but BP/SBP XV-3 it is ‘shithena’ (sharp). In this case sharp is more appropriate

than strong because it is about the axe of detachment to cut the pleasure objects. Similarly in
BP/SBP XV-6 it is about the knower being “Adhyatma nishtaa” in BP/SBP XV-6 instead of
“Adhyatma nityaa” in BG-XV-5, which means “Absorbed in self” instead of ‘always in self’. This is
an interesting reading change.
There are two new additional shlokas about the state the knowers and realized one attains.
There are as below in BP/SBP-XV:
„æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý¼ë#¢: Gaining that state knowledgeful seers,

ÜUë¼¢y}¢Ý¢ï ±è¼Ú¢x¢¢: Ðíà¢¢‹¼¢: J Self fulfilled ones, are detached peaceful ones,
²éQU¢y}¢¢Ý: „±ü}¢ï±¢ç±à¢ç‹¼ JJ XV-5 That self attained ones staying at supreme state
±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp¼¢ƒ¢ü: They, in spiritual wisdom established well

¼ï Ï¢ír¢H¢ïÜUï ™ ÐÚ¢‹¼ÜU¢Hï At final dissolution time in ultimate worlds
ÐÚ¢}¢ë¼¢: ÐçÚ}¢éÓ²ç‹¼ Îé:¶¢¼ì JJ XV-7 With immortality become and be the
supreme bliss.
In BG XV-4 the supreme state that is to be attained by the endeavoring one is mentioned. The
wonderful description of that state is in the above additional shloka of BP/SBP-5.
BG XV-5 describes the qualities of the knower and attainer. The additional shloka BP/SBP XV-6
describes the state of realiser after attaining that state. This page concludes with the statement
that the realised one is beyond merit and sin.
Page 34
This page 34 starts with BP/SBP XV-18 “Naasho …” and continues with BP/SBP XV-18 and 19
which describe about the supreme state of super personhood that will be attained by the knower
and realiser who is beyond merit, sin, body, organs, intellect and elements.
Then it is revealed that knowing that supreme one, stationed in hearts of all, who is spotless,
without second, witness of all, is verily realising and also becoming THAT.
There are few reading changes and the page then leads into 16th chapter where divine and
devilish natures are described in detail up to BP/SBP XVI-13 “... Punardhanam”.
It is important to note that divine qualities are as mentioned in BP/SBP XVI-1, 2, 3.
1 ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ²¢ïx¢Ã²±çSƒç¼: J Fearlessness and mind; purified,

Î¢Ýæ Î}¢p ²¿¢p S±¢Š²¢²S¼Ð ¥¢…ü±}¢ì JJ In knowledge path well unified.
XVI-1 Giving control and offering too,
Self learning and tempering too,

Spiritual Process
Non-Self Glorification to Divinity
No. Stages Values Sampadaa Process

27 7 Divinity Daivee Sampada
26 6 Peace Shaanti
Enlightenment
25 5 Truth Satyam
How to be
Perfecting
Divinity
SIDDHI
Attain
Being
24 4 Cleanliness Shoucham
23 3 Being Straight Arjavam
22 2 Being in Yoga of Knowledge Gnaana Yoga Vyavasthitih
21 1 Fearlessness Abhayam
20 7 Brightness Teja
19 6 Purity of Mind Sattva Samshuddhi
What to become
18 5 Penance Tapas
Spirituality
Excellence
SHUDDHI
Becoming
Purifying
Achieve
17 4 Fortitude Dhriti
16 3 Modesty Hree
15 2 Gentleness Maardavam
14 1 External Control Dama
13 6 Relinquishing Tyaaga
12 5 Offering Yagna
What to do
SADHANA
Humanity
Practising
Inculcate
Ensuring
11 4 Giving Daanam
Doing
10 3 Forgiving Kshamaa
9 2 Compassion Dayaa Sarva Bhooteshu
8 1 Self-Study Swaadhyaaya
7 7 Non-Hurting Ahimsa
6 6 Non-Anger Akrodham
Non-Non Humanity
What not to do
5 5 Non-Wandering Achaapalam
SHODHANA
Elimination
Non-doing
Preparing
Start
4 4 Non-Inclination towards Pleasures Aloluptvam

3 3 Non-Betrayal Adroham
2 2 Non-Standering Apaishunam
1 1 Non-Self-Glorification Naatimaanitaa
No. Stage Values Sampadaa Processes

Being
Attain
Divinity
Perfecting
Consciousness
Enlightenment Responsibility
– Master
– Divine
– Tranquil
Divinity
– Truthful
Peace
– Clean
Truth
– Straight
Becoming Cleanliness
Achieve
– Wise
Spirituality
– Protecting
Straightness
Purifying
Excel
Yoga of Knowledge
– Bright
Fearlessness
– Pure
– Honoured Brightness
– Determined
Purity of Mind
Penance
– Modest
Doing +ve
Inculcate Fortitude
– Gentle
Humanity
Practising Modesty
y
alit
Endeavour
– Calm
ritu
Gentleness
– Revered
Spi
to
– Admired
External Control
se
irca
– Appreciated
Sta
Relinquishing
red
Sac
Offering
Respected
Avoiding —ve Giving

Start
– Kind
Non-Non-Humanity
– Learning
Forgiving
Preparing
Elimination
– Harmless
Compassion
– Angerless
Self-Study
Non-Hurting
– Stable
Non-Anger
– Steady
– Dependable
Non-Wandering
– Received
Non-Inclination towards Pleasures

– Accepted
Non-Betrayal
Non-Slandering
Non-Self-glorification

2 ¥ôã„¢ „y²}¢RU¢ï{Sy²¢x¢: à¢¢ç‹¼ÚÐñà¢éÝ}¢ì J Non-hurting, truth and anger-less,
Î²¢ |¢ê¼ïc±H¢ñÏŠ²æ ™ }¢¢Îü±æ ãîèÚ™¢ÐH}¢ì JJ Renunciation and peacefulness,
XVI-2 Kindness to beings, greedlessness
3 ¼ï…: ÿ¢}¢¢ {ëç¼S¼éçCÚÎí¢ïã¢ï Ý¢ç¼}¢¢çÝ¼¢ J Brightness, forgiving and stableness

|¢±ç‹¼ „}ÐÎæ Îñ±è}¢ç|¢…¢¼S² |¢¢Ú¼ JJ Satisfaction, non-cheating, pridelessness
XVI-3 These are wealth of divine ones,
Then the nature, behaviour and sayings of devilish ones are described from BP/SBP XVI-4 to 13
in this page.
The divine and devilish natures are imbedded in each one of us. The endeavouring wise people
eliminate the devilish, negative qualities through serious effort and also protect, nurture and
enhance divine qualities.
Please see Tables - Spiritual Process and Sacred Staircase to Spirituality in previous pages.
Page 35
Page 35 covering BP/SBP chapters XVI and XVII starts with XVI-14 “Asau mayaa …” and concludes
with XVII-8 “… balaarogya”. It continues with devilish qualities mentioned in previous pave
XVII-13 and describes the boastings of the people of devilish nature and during the end of
chapter XVI it is emphatically stated that the three doors to hell are kama, krodha and lobha (lust,
anger and greed) and it is advised that these three doors are to be closed in systematic way of
what to do and what not to do.
Then the page proceeds to chapter XVII of BP/SBP and describes three types of shraddha and
tapas and mentions about three types of food at the end of the page in BP/SBP XVII-7.
Page 36
This page starts with XVII-8 “Sukha preeti …” and concludes with XVII-28 “… Sapta
dashodhyayah || 17 || Aum Namah ||. Here the nature of three foods are continued and it
proceeds to describe three kinds of yagna, tapas, danam.
In BP/SBP XVII-20 it is emphasised that “when the giving is done because it is right to give and
it is done without any return expectation and also when it is done at right place and time to right

person.”
Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ Îè²¼ïùÝéÐÜU¢çÚ‡¢ï J Because it is right to give, it is done
Îïà¢ï ÜU¢Hï ™ Ð¢~¢ï ™ ¼g¢Ýæ „¢çœ±ÜUæ S}¢ë¼}¢ì JJ With expectation for returns, totally none
XVII-20 Place, time and receiver being right
“Deeyate anupakaarine” (with expectation for returns, totally none) was adopted by Sri Darbari
Seth as the byline for their Lala Arjundas Charitable Trust. Sri Seth never remained without
response to all and each request for contribution. Ask - you shall receive!
Sri Seetha Rama Seva Sadan at Manthani always responds to each and every request, requirement,
requisition regularly.
Then the page contains shlokas BP/SBP XVII-23 to 28 which describe about the great statement
“AUM(.) Tat Sat”, which are three ways in which Brahman is addressed.
At the conclusion of chapter XVII and page 36 it is stressed that all the offerings, givings and
penances become untruth when they are done without dedication. Therefore we should do all
worthy things with full dedication.
Then the chapter and page conclude. This page 36 contains 21 shlokas and 15 lines.
Page 37
The pages 37, 38, 39 and 40 contain the important, lengthy and last 18th chapter in BP/SBP.
Page 37 starts with “Athah …” in XVIII and concludes with XVIII “Mohaadarabhya te …” It starts
with Arjuna’s enquiry about Sanyasa (renunciation) and tyaga (relinquision).
There are few reading changes and there are no additional shlokas.
An important aspect this page emphasises is about the 5 causes of realisation of all works,
which are described in Saankhya way.
These five are Adhishtanam (body/organisation), karta (doer/person), karanam (organs/

instruments), cheshta (doings/actions) and the divine grace (Daivam).
The person can choose, opt or select or mould the first four but the fifth one of divine grace
(Daivam) is what is granted to him by supreme divine ultimate, which is unknown factor.
One cannot pre-decide, plan or be sure about divine grace.
One has to deserve the divine grace which descends like rain. When one serves people all
around horizontally, the divine grace is showered down vertically.
Serve horizontally, deserve vertically
‘Serve and Deserve’ is the right way. This page 37 contains 24 shlokas and 17 lines. This is the

highest number of shlokas in any of 40 pages and also the highest number of lines.
The ancient master writer scribe packed maximum number of shlokas in page 37/38 because he
must have visualised and prepared for 20 Bhojapatris/plates (40 pages).
Even though maximum number of 24 shlokas and lines are involved the hand writing is clean,
compact, concise and clarityfull. Once again he reserved his very best for the best of the contents.
Salutations!
Page 38
Like page 37 this page 38 contains maximum number of 24 shlokas (but 16 lines – 1 less than
maximum).
It starts with BP/SBP XVIII-25 “Karma …” and concludes with XVIII-49/1 “… na tyajet”. The
essence of the message of this page, then, is “karma na tyajet”.
Work is not to be left! Great!! Work is not to be left out but fruits of work – desire for selfish
returns – are to be left. This is the essence of karma yoga.
‘Karmaphala’ to ‘karma yoga’ is a divine journey.
There is some reading changes in this page, which are interesting.
In BG XVIII-38, it is “Tatsukham Rajasam smritam”. In BP/SBP VIII-38, it stated “Tad Rajasamiti

Smritam”.
In BG XVIII-44 it is “Paricharyatmakam karma”. In BP/SBP XVIII-44 it is said “Paryuthanatmakam

karma”. “Paricharyatmakam karma” (service, seva, centred work) in BG, becomes
“paryuthanatmakam karma” (endeavour, improvement centred work) in BP/SBP.
Apart from this there are few other reading changes and there is one new additional half shloka,
which is important, very interesting and meaningful.
There is one new additional end line in BP/SBP XVIII-47, which is given below:
Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Even not well done, better own way,
S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ Than well done, some others’ way,
XVIII-47 Death is better in own way
Than the rising in other’s way
In addition to this new 2nd line, the second line of BG XVIII-47 appears in BP/SBP XVIII-48.
XVIII-48 Effects of defects gets no one.
With this the page 38 comes to conclusion. Here a great value is preserved. While in BP/SBP
XVIII-47, the second line of BG XVIII-47 is changed, the second line of “Swabhavaniyatam …”
appears in 1st line BP/SBP XVIII-48.

Self Liberation
12
11 1. Bud 1
Vishu dhya
anto dha
12. Sh Yukto ya
a . Intelle A 2.
am B.M.I.S ct Ni tma Dhr
ya an iti
irm m am
.N Int ac
11 . ha 2
.I.S ell
Intell urified
10
with ation
ec
B.M t
Being l
t
Peace
en
De M My
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Unific
P
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cim ine -ne
Stage
aya lb is troll
Balam nkaaram
in
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am
3. Sha an
Kama Darpam
an
ta n
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d
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Parigr m Krodh
12 1
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of
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bdade
.
2 Se
B.M.I.S
do 11
Mind
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aham
10. Ah
Showgo, Forc of
.B ation
Nullific st
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pat
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Ange , Desir , ma f Intere
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Kal
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15.
9 LIBERATION 3
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9. Vair m
B.M.I.S
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Mind
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4. Rag
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dit er g
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on
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tu an
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Minim for
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8.
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8 Bo 4
Dh Pa yam
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na
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t
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7. Ya
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hu
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e
7 sa 5
Twelve Steps for Liberation
1. Unification with purified intellect.

2. Establishment of controlled self.
3. Nullification of interest in objects.
4. Setting aside of like and dislike.
5. Staying in solitude and soulitude.
6. Minimization of need for food.
7. Controlled speech, body and mind.
8. Dwelling ever in meditation.
9. Resorting well to detachment.
10. Abandoning of ego, force and show and elimination of desire, anger and greed.
11. Decimation of “Mine” and “My” ness.
12. Being in peaceful state.
It is important to recognize that (1) and (2) above belong to purification of intellect, (3)
and (4) are related to purification of mind, (5) and (6) belongs to purification of body and
organs.
Further (7), (8), (9), (10), (11), (12) are related to purification of Body, mind and intellect
level and attaining the pure conscious egoless Atmic stats

Thus we have added value of “Swadharme … dayaadapi” (BP/SBP XVIII-47/2), while
“swabhavaniyatam … kilbhisham” is not lost.
This page 38, which prepares for a great inspiring page 39, is itself a wonderful page of maximum
number of 24 shlokas within 16 lines.
This page 38 is the page of maximum number of shlokas within 16 written lines. This page is
divine page because it contains the spiritual super essence (Gita saaram) of whole Bhagavad
Gita in the following three shlokas:
Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï {ëy²¢y}¢¢Ýæ çÝ²}² ™ J With purified intellect unified who,
à¢ÏÎ¢Îèç‹±¯²¢æSy²vœ±¢ Ú¢x¢mï¯¢ñ Ã²éÎS² ™ JJ With controlled self stabilised who,
XVIII-52 Interest in objects nullified who,
ç±ç±QU„ï±è HÍ±¢à¢è ²¼±¢PU¢²}¢¢Ý„: J Stays in solitude, eats less who,

Š²¢Ý²¢ïx¢ÐÚ¢ï çÝy²æ ±ñÚ¢x²æ „}¢éÐ¢çŸ¢¼: JJ With controlled speech, body, mind who,
XVIII-53 In meditation dwells in peace ever stays who,
¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ÐçÚx¢íã}¢ì J Ego, strength, show abandoned who,
ç±}¢éÓ² çÝ}¢ü}¢: à¢¢‹¼¢ï Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ Desires, anger, myness has left who,
XVIII-54 Who ever remains in peaceful state,
Please see the box “Self Liberation”’ in previous page.
In this is the essence of spirit of Prasthana trayam leading to the supreme state of parabrahmam,
which is revealed in short, swift, smart, spirited way. The detailed explanation of this process is
described in the adjoining page.
This page 38 containing the process of ultimate knowledge of supreme consciousness is wonderful
page of maximum number of shlokas within 16 written lines.
Page 39
This inspiring and wonderful page starts with BP/SBP XVIII-49/2 “Sarvaarambhaahi …” and
concludes with one of the most famous and well known shloka BP/SBP XVIII-69 “Sarvadharman
parityajaya … maa”.
There are two surprising, inspiring, assuring and so far unknown shlokas BP/SBP XVIII-64 and
XVIII-65 which are a discovery. The divine grace descends in most unexpected and wonderful
way..
„¢æÐí¼‹¼é }¢ã¢Ï¢¢ã¢ï Ú¢Á²¢çÎ „éS±HÏ{²ï J But for now, oh! Mighty armed you,
ÐÚ¢…²¢² à¢~¢éÝ¢}¢ì Îéx¢¢ü²¢: S}¢Ú‡¢}¢ì ÜUéL JJ To gain the joy of kingdom, and others, true!
XVIII-64 Victory over the adversaries too

Remember and pray to Durga Devi now, you
S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhñÝ¢‹¼Ú¢y}¢Ý¢ J Praying now to that Durga Devi, you!
Îéx¢ü}¢ì ¼Úç¼ „±ü~¢ „±ü Îé:¶ñ Ðí}¢éÓ²¼ï JJ With purified inner self, true!
XVIII-65 You will overcome obstacles, all
These two at first glance appear to be out of place, but on close examination they became
appropriate and proper. These two are entirely newly brought out shlokas, not present in
any publication since Samvat 1665 (1609 AD). It is a pure fortune of this writer and the
divine grace that all people who glanced through the actual Bhojapatris, and specially revered
Acharyasri Charan Tirtha Maharaj, had left the opportunity and occasion for this writer,
perhaps, due to some unnoticed merit or good contribution done by this writer.
Please see “New Revelations in Actual Bhojapatris” in next pages to know about how this writer
came to discover and recover these two most inspiring shlokas. It is surely due to the kind grace
of Sri Mahadevi Durgadevi, the very Bhuvaneshwari ji and Lalita Tripurasundari ji.
This page of grace and blessing also contains the often restressed shloka BP/SBP XVIII-68.
}¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J Set your mind on me,
}¢¢}¢ï±ñc²ç„ „y²æ Ðíç¼…¢Ýï çÐí²¢ïùç„ }¢ï JJ Devotee of me you ever be
XVIII-68 Do sacrifices unto me.
This theme of surrender reoccurs and is restressed again and again. Please see BP/SBP XI-37, XI-
62, XII-8 and XVIII-68.
Also BP/SBP XVIII-68 (almost full), with which the page concludes is given below:
„±ü{}¢¢ü‹ÐçÚy²Á² }¢¢}¢ïÜUæ à¢Ú‡¢æ ±í… J Leaving fully all other ways ye,
¥ãæ y±¢ „±üÐ¢Ðï|²¢ï }¢¢ïÿ¢ç²c²¢ç}¢ }¢¢ à¢é™: JJ Take the refuge only in me,
XVIII-69 From your sins, all whole lot,
Great! First recommending to Arjuna to remember and pray to Durga Devi, with pure heart, for
defeating the enemies and for regaining the joy of kingdom, the lord then advises Arjuna to
Surrender to himself (Supreme Parabrahma) for liberation.
Great! Krishna here is Parabrahma and Durgadevi is Parashakti.
Arjuna here is advised to pray to Parashakti (Durga) for the victory in this world and surrender to
Parabhrama (Lord Krishna) for liberation towards beyond the this world and creation.

Parashakti for winning here and Parabhrahma for winning hereafter.
What a healthy, what an appropriate, correct, right and optimal solutions for all problems or
challenges in material world or spiritual sphere.
(Please see the next section for more revelations).
This page with a rhombus like hole in it ( ) is ever etched in the mind frame and thought frame
of this writer because each time he looks at, or touches, this page the two aspects of vibration of
energy (Durga) and the inspiration of consciousness (Krishna) are experienced. The reader is
advised to read each line of this page of Bhojapatri. Do not worry, it is Q.E.D. (Quite Easily Done)!
Page 40
Now we have come to the final page 40 of the most inspiring, innovative, insightful, integrating
Bhojapatri Gita of 40 Bhojapatris which were written 409 years before the present time. (Even
though Dr. Dominik Wujastyk said they are modern writings, (please see page 249) the ideas and
spirit in them are as ancient and original as the occasion Sri Krishna’s teachings and more so as
the date of Upanishads. Also, 400 years before is also modern when we consider the very ancient
time of around 500 BC).
This page starts with BP/SBP XVIII-68 “Shucha” (just one last word of the shloka 68 of BP/SBP
XVIII-68) and conclude with last word of Gita in shloka 82 of BP/SBP XVIII-68 “… Matirmamah”
There are few reading changes and one new additional shloka BP/SBP SVIII-76
Ú¢…‹„æS}¢ëy² ±¢v²æ¼çó¢x¢}¢¢x¢}¢x¢<|¢¼}¢ì J Oh! King! Remembering the words of

çÝà¢}² S±Sƒ}¢Ý„¢ Ðíãì±¢ïù±¢ï™Îƒ¢…éüÝ: JJ the Lord, very true!
XVIII-76 Which are hidden in Vedas, Upanishads too
It is interesting to note that the shloka BP/SBP 77 “Nashto moha …” is spoken by Sanjaya
instead of Arjuna in BG XVIII-73.
This page concludes with BP/SBP XVIII-82
²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J Where there is Krishna the great Master,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢‡¢èç¼ }¢ç¼}¢ü}¢ JJ Where there is Arjuna the great Achiever,
XVIII-82 There; prosperity, success, growth: right,
Are well established, thus is my sight.
In the last shloka there is an important reading change: In shloka BP/SBP XVIII-82 the last line is
“¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢‡¢èç¼ }¢ç¼}¢ü}¢” instead of BG XVIII-78 it is “¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢”.
The meaning changes from
To BP/SBP XVIII 82: “There, prosperity, success, growth, right

Are well established, thus is my sight.”
BG XVIII-78: “There prosperity, success policy right

There is also growth that is my sight”

This is the conclusion of last shloka on final page 40, which is only half filled and also the
conclusion of Bhojapatri Gita.
The last page 40 contains 14 shlokas, which is minimum for any page and only 10 lines which
are also minimum for any page.
In the lower unutilized portion of page 40 there are some remarks and notes which are not fully
visible. These notes seem to be written not at the time of Bhojapatri writing but at latter times.
There are traces of remarks about the closing of chapter XVIII and the number of last shloka
being 80 instead of 82 in actual Bhojapatris. That may be the reason of why there are only 80
shlokas in Gondal Gita 2 and Gondal Gita 3 and why the two Mahadevi shlokas are missing in
both of them.
Thus Bhojapatri Gita is presented page by page and patri by patri for clear view of the contents of
the Bhojpatris.
This is our resource, re-source of Bhojapatri Gita
This is That
This (Bhoja) is That (Bhagavad)
Manthani – Mandata
00.00, 29-3-2018

XI. Additional Shlokas in Different Versions
and Editions of Bhojapatri Gita
We have seen Bhagavad Gita of Sri Adi Shankaracharya Standard (BG), Gondal Gita 1 (GG1)
(published by Acharyasri Charan Tirtha Maharaj – 1937) based on Kashmir Pathanusarini leaf
script of 1180/1594 AD, Abhinavagupta’s commentary Gita (Githartha Samgraha) also based on
Kashmiri version Gita presented by Boris Marjovic in 1921/1933 (AG), Anandavardhini Gita (AV)
edited by S.K. Belvalkar in 1941, actual Bhojapatris of 1609 AD (1665 Samvat) (BP) and Sampoorna
Bhojapatri Gita (SBP) – which is nearest presentation of Bhojapatris (BP).
We have also learned that Acharyasri Charan Tirtha Maharaj published Gondal Gita 2 (GG2) in
1939. Later in 1996 improved version of GG2 – including meanings and comments and slight
variations was published by Acharyasri Ghanshyam Maharaj in 1990 (GG3).
All of these versions and editions have more than 700 shlokas of BG. There are variations in number
of shlokas, texts of shlokas, the change in order and serial numbers. The Table 6, 6A and 6B show
55 new shlokas. The table also gives the upanishadic or other sources, whenever applicable to
each of the shloka. The reader is invited to experience the joy of the content of the shlokas.
For the actual meanings of the shlokas please see corresponding shloka in SBP, which is given.
Table 17 (page 485) gives the details of the shlokas in each chapter for different versions of Gita.
The total number of additional shlokas, if any, for each chapter are also given.
In the section “Actual Bhojapatris and Sampoorna Bhojapatri Gita” the vyakhya (comments,
notes) for the contents of each page of Bhojapatri are given (page 291 onwards).
Both of these sections, Table 6, 6A, 6B and 17 and this chapter 11 with comments are to be read
in tandem – in coordination and cross reference.
It is very important to note that out of new additional shlokas in Table 6 (see below) the upanishadic
sources are given in the descending order of number of shlokas.
Table 6: Additional Shlokas – Upanishads – Sources
S.No. Upanishad/Source No. of Shlokas Details – S.No. Refers SBP No.

1 Kaivalya Upanishad 8 VI-29, VI-30, VI-31, VI-32, IX-30, IX-31,, XV-18, V-19
2 Kena Upanishad 7 II-74, II-75, I-4, I-5,, I-6, I-7, I-8
3 Katha Upanishad 7 II-78, II-79, III-46, III-47, III-49, VIII-18, VIII-19
4 Mundaka Upanishad 6 II-80, VIII-9, VIII-23, VIII-24, XV-5, XV-6
5 Eshavasya Upanishad 1 VI-34
6 Bhriguvalli T.U./Pashupat Brahm Upanishad 1 T.U./B.V. P.B.O. – 2
7 Avadhoota Upanishad 1 A.U.-1
Total Upanishads 31
8 Mandukya Karika 1 II-19
Final Total 32
Thus out of 55 new additional shlokas 32 are from Upanishads

Following are the important aspects to be noted regarding the Bhojapatris and the additional
shlokas:
1. Every Bhojapatri has “Bha” (|¢) at the very beginning and “Gee” (x¢è) at the conclusion. The
first one is at the Top-Left corner and the second one is at the Bottom-right corner.
This means that each side of Bhojapatri belongs to |¢. x¢è. meaning Bhagavad Gita.
2. At the beginning of the book in 1st page JJ ú Ý}¢: JJ Ÿ¢è x¢‡¢ïà¢¢² Ý}¢: JJ Ÿ¢è à¢¢ÚÎ¢²ñ Ý}¢: JJ JJ Ÿ¢è
Ï¢ír¢¢ç±c‡¢é}¢ãïEÚï|²¢ï Ý}¢: JJ JJ¥ƒ Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Ðí¢Úæ|¢: JJ ú Ý}¢: JJ is written
3. At the conclusion of whole Bhojapatri manuscript: §ç¼ Ÿ¢è |¢x¢±Îì x¢è¼¢ „}¢¢#¢ JJ ç±RU}¢ „æ±¼ì 1665
}¢¢Í¢ à¢ég 1 Ðíç¼Ðçœ¢²¢üïçH. ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ à¢éÎ }¢æÎ±¢„Úïæ JJ Ÿ¢èÚS¼é JJ is written.
4. At the beginning of each Adhyaya || ú Namah || Atha Prathomodhyaya || etc. is written. The
adhyaya number changes for all 18 chapters.
5. At the conclusion of each Adhyaya || Iti Sri Bhagavadgeethayaam || 1 || etc. is written for all
chapters with changing adhyaya numbers
6. There are 755 shlokas in Bhojapatris. The minimum number of shlokas of 20 are for XII
chapter and maximum of 82 for 18th chapter.
7. The average no. of shlokas per page are 18.9 shlokas and average number of lines per page
are 14.2.
8. All the new shlokas and reading changes are shown block (dark) letters.
9. The new shlokas are shown in the chapter Samagra Darshan (page 465 to 474).
10. The chapter wise new shlokas are shown Table 17 (page 485) for all versions of Gita.
11. For Bhojapatris maximum number of new shlokas are 12 for chapter VIII. There are no
additional shlokas for chapters XII, XIV, XVI and XVII.
12. In all chapters except chapter I, either the number of shlokas have increased or remained
same. Only for chapter I, there is reduction of shloka from 47 to 46. This is because 3 two
line (4 steps) shlokas of (I-26, I-27/1) and (I-35/1, I-36) of BG have become 2 three line
shlokas of I-26 and I-36.
13. For chapter II in BP the number of shlokas are 81 (instead of 72 in BG). But the serial number
of last shlokas is shown as 80. This is because the ancient writer has given No.11 to both
11th and 12th shlokas of “Twam maanushaena ..” (The new additional shloka) and
“Ashochyaan …” (The No.11 shloka of BG)
14. In chapter VIII, the writer has missed to write No.33 for shloka 33 ending with “ …yoginorjuna”.
With the result all the following shlokas have one number less. Finally the chapter is ending
XI. Additional Shlokas in Different Versions and Editions ... 335

with 39 shlokas, where as actual number of shlokas are 40 (please see page 20 of actual
Bhojapatris).
15. In chapter IX the S.No. 23 is missing. However next S.No. 24 is correctly written. Our great
writer had self corrected himself this time.
16. In page 19 for the shlokas VIII-23 “pranavo dhanu …” S.No. 23 is forgotten to be given. Next
shlokas VIII-24 “Dhanurgriheetivaa …” starts straight away without the S.No.23 for previous
shloka. However the following shloka serial numbers are correct.
17. Following the finding out of actual Bhojapatris in 1938 by Acharyasri Charan Tirtha Maharaj
there are two publications of Bhagavad Gitas based on the Bhojapatris.
1) The first was “Sri Bhagavad Gita – Bhojapatri with complete 745 verses, by Acharyasri Charan
Tirtha Maharaj – Bhuvaneshwari Pith” (GG2). The 7th edition of this GG2 was in 1964. The
remote storage copies of this are available at Sri Bhuvaneshwari Pith and Michigan State
University, remote storage library. Actually there are 756 shlokas (56 additional shlokas) in
this Gita.
2) The second was “Sri Bhagavad Gita – 745 verses Bhojapatri Gita – Gondal Gita” (GG3)
published in 1990 by Acharyasri Ghanshyam Maharaj, Bhuvaneshwari Pith.
Actually there are 756 (56 additional shlokas) verses in this Gita. Though both the versions
have followed actual Bhojapatris there are few variations in both of them related to Bhojapatris
and also between them. Please refer to Table 6/6A/6B in this regard. Following are the
important variations.
(1) There are slight variations in total number of shlokas and number of shlokas spoken by
Dhritarashtra, Sanjaya, Arjuna and Sri Krishna. Please refer to Table 8 for the details.
(2) There is one following shloka in BG (700 shlokas Gita of Sri Adi Shankara Standard):
§ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J One can be free from cycle and bind,
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ In the equality stationing the mind.
BG V-19 Equality is quality, pure supreme.
In GG1 it appears as V-20, In AG it appears as VI-10, in GG2 it appears as both V-20 and VI-
10 (because GG2 has utilized both Bhojapatris (BP) and Abhinavagupta Gita (AG) as its
resources). In GG3 this error is corrected and this shloka appears only as V-20. In actual BP/
SBP it appears as V-20. Because of this there is one extra shloka in GG2 totalling to 756
instead of 755.
(3) There is one line of shloka “shrutvaa sri Krishna vachanam Rajan partho …” in BP/SBP XI-1/3.

Ÿ¢éy±¢ Ÿ¢èÜUëc‡¢±™Ýæ Ú¢…‹Ð¢ƒ¢üïùÏ¢í±èœ¢Î¢ J Listening to Sri Krishna’s words
}¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„æç¿¢¼}¢ì J Thankful Partha asked this,
XI-1 Lord! Being kind to my self,
This is not additional shloka in BP/SBP – but appears as additional first line of existing shloka
BP/SBP XI-1, thus making XI-1 a 3 line shloka. However it appears as first line of XI-1 of GG2,
which contains only two lines. Then again in GG3 it becomes a 3 line shloka like BP/SBP.
(4) There is a similar one line “Shrutva partha vachah praha, bhagavan bhaktavatsala” as 1st line
of shloka XI-5 in GG2, but it appears as a single line shloka in GG3. This does not appear in
GG1 or BP/SBP. Thus one additional shloka in GG3.
(5) There is one new shloka in GG2 and GG3 as XIII-23 about Brahman, the ultimate
Ðíà¢¢ç„¼¢Úæ „±ïü¯¢}¢‡¢è²¢æ„}¢‡¢¢ïÚçÐ J Inner ruler of all, every one is who

Lv}¢¢|¢æ S±}¢{èx¢}²æ …¢Ýè²¢yÐéL¯æ ÐÚ}¢ì J 23 JJ Subtler than subtlest is who
With golden aura shining is who
The destination of all intellects is who
One has to know him, ultimate person is who
This shloka is from Manu Samhita (12-122) which also known as Manu Smriti. It is possible
that this shloka is taken from Manusmriti and inserted in some editions of Bhagavad Gita.
However Bhojapatris have not included it.
(6) There is a shloka in BG-III-35 about swadharma, own way:
Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way

S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üï |¢²¢±ã: JJ Than done well, some others’ way
BG-III-35 In one’s own way, the death is best
Similar shloka with different 2nd line is BG VIII-47
Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way

S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ Than done well, some others’ way
BG-XVIII-47 When own natural works are done,
The shloka BG VIII-48 (page BG88) is like below:
„ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J Own natural works, Kunti’s son,
„±¢üÚ}|¢¢ çã Î¢ï¯ï‡¢ {ê}¢ïÝ¢çx¢AçÚ±¢±ë¼¢: JJ Even defective, should leave, none,
BG-XVIII-48 In all undertakings, defect is inherent,
In BP/SBP these shlokas are with some reading changes

Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way
S±{}¢¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ Than done well, some others’ way
BP/SBP-III-35 In own way, death is best
Even when other’s way, appears bright.
Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way

S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ Than done well, some others’ way
BP/SBP-XVIII-47 In one’s own way, the death is best
Even when other’s way appears bright.
„ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J Effects of defects gets no one.
BP/SBP-XVIII-48 Own natural works, Kunti’s son,
Repetition of “Shreyaan …”, and changes in 2nd line make the shlokas some what complicated
and complex.
In actual writing some mix up seems to have occurred.
In actual writing in Bhojapatris by the ancient great writer, the following has occurred (page 287)
1) In BP XVIII-47 (1) shreeyan … joined in 2nd line with (2) swadharme … dayaadapi.
2) The line “swabhava niyatam” is joined with “sahajam …” to form the shloka BP XVIII-48.
3) The line “sarvaarmbhaahi …” is joined with two lines “Asakta buddhi …” and “Naishkarma
siddhi …” to form the shloka with 3 lines BP XVIII-49 (3 lines)
With this shloka “Sarvaarambhaa …” we have already entered page No.39.
4) The next shloka BP XVIII-50 is a two line verse of “Siddhim praapto …” and “Samaasenaiva …”
5) The shloka “Buddhya vishuddhya … vudasya cha” became XVIII-51
6) In Bhojapatris “vivikta savee …” got the S.No. XVIII-52.
7) Next two lines “Ahankaaram …” and “vimuchya …” are without any S.No.
8) The shloka “Brahma bhootha …” has got S.No. 55.
9) Therefore the two lines “Ahankaram …” and “vimuchya …” which are without any serial
Nos. have to be two one line shlokas of XVIII-53 and XVIII-54.
10) But the GG-III the numbering is different
(i) “Shreyaan Swadarma … dayaadapi” is XVIII-47

(ii) “Swabhava niyatam …” is 1 line shloka XVIII-48 in GG3.
(iii) “Sahajam karma … vaavrutaa” is XVIII-49 in GG3
Then there are all two line shlokas till “Brahma bhoota … param” which XVIII-55 in GG3.

Now the S.No. 55 is matching for both GG2 and BP/SBP.
The serial Nos. shown for SBP are kept same as GG2.
This entire explanation is given so that any one taking the pain of reading actual Bhojapatris or
their images here does not get confounded or confused.
Actually this has occurred due to the extra line of “Swadharme nidhanam shreya …” and change
of S.Nos and confusing commonality.
Therefore our intelligent writer has avoided giving S.Nos for the shloka between BP XVIII-52 and
XVIII-55.
This helps any reader to understand that one shloka adjustment is required.
These are the few important points and with this we conclude this topic of additional shlokas in
different versions of editions of Bhojapatri Gita.
This Sampoorna Bhojapatri Gita with 55 additional shlokas along with the five additional shlokas
mentioned here represents the additional shlokas found out from and during the times of Maharshi
Vyasa, Sri Adi Shankaracharya, Abhinavagupta, Neelakantha Chaturdhar, Sri Ganapathi Vyas of
Sthambha Tirtha, the writer of Bhojapatri Gita, Acharyasri Charan Tirtha Maharaj, Acharyasri
Ghanshyamji Maharaj till the present time of this writer.
Finally let us have look at the differences regarding shlokas and their numbers in GG2 (1939)
and GG3 (1990) with reference to actual Bhojapatris.
Table 5 (please see page no. 295) gives the details of shlokas in each Adhyaya and also the
details as to who spoke how many shlokas in each chapter and also in totality as related to
actual Bhojapatris. The Table 6A (page no. 340) gives the chapter wise shlokas details for GG2
and the Table 6B (page no. 341) gives the chapter wise details for GG3. (continued on page 342)
The Process of Research

The entire process is a great experience and lessons of research regarding ancient manuscripts
including the effort and methodology of knowing, searching, seeking, locating, seeing,
recording, decoding, analyzing, understanding and sharing the contents, meanings, insights,
ideas and value additions for further use and research.
This writer is grateful to all from Sage Vyasa, Bhojapatri master to Gujarat Ayurveda University,
Sri Bhuvaneshwari Pith and Ahmedabad Management Association.

Table 6A: Gondal Gita 2 (GG2)
Bhojapatri Gita – 1939
Ch.No. Adhyaya Name Number of Shlokas

Dhritarashtra Sanjaya Arjuna Krishna Total
I Prathamodhyaya 1 45 - - 46
II Dwitiyodhyaya - 3 6 72 81
III Tritiyodhyaya - - 4 47 51
IV Chaturthodhyaya - - 1 42 43
V Panchamodhyaya - - 1 29 30
VI Shashtodhyaya - - 6 47 53
VII Saptamodhyaya - - - 31 31
VIII Ashtamodhyaya - - 2 38 40
IX Navamodhyaya - - - 37 37
X Dashamodhyaya - - 7 35 42
XI Ekadashodhyaya - 13 35 15 63
XII Dwadashodhyaya - - 1 19 20
XIII Triodashodhyaya - - - 36 36
XIV Chaturdashodhyaya - - 1 26 27
XV Panchadashodhyaya - - - 24 24
XVI Shodashodhyaya - - - 24 24
XVII Saptadashodhyaya - 1 1 27 28
XVIII Ashtadashodhyaya - 7 1 72 80
Total 18 Adhyayas 1 68 66 621 756
Actual Bhojapatri 1 68 66 620 755
Difference – BP 0 0 0 +1 +1
Mahabharata Mana Shlokas 1 67 57 620 745
Difference 0 1 +9 1 11

Table 6B: Gondal Gita 3 (GG3)
Bhojapatri Gita – 1990
Ch.No. Adhyaya Name Dhritarashtra Sanjaya Arjuna Krishna Total
I Prathamodhyaya 1 45 - - 46
II Dwitiyodhyaya - 3 6 72 81
III Tritiyodhyaya - - 4 47 51
IV Chaturthodhyaya - - 1 42 43
V Panchamodhyaya - - 1 29 30
VI Shashtodhyaya - - 6 46 52
VII Saptamodhyaya - - - 31 31
VIII Ashtamodhyaya - - 2 38 40
IX Navamodhyaya - - - 37 37
X Dashamodhyaya - - 7 35 42
XI Ekadashodhyaya - 13 35 15 63
XII Dwadashodhyaya - - 1 19 20
XIII Triodashodhyaya - - 1 36 37
XIV Chaturdashodhyaya - - 1 26 27
XV Panchadashodhyaya - - - 24 24
XVI Shodashodhyaya - - - 24 24
XVII Saptadashodhyaya - - 1 27 28
XVIII Ashtadashodhyaya 1 6 2 72 80
Total 18 Chapters 1 67 68 620 756
Actual Bhojapatris 1 68 66 620 755
Difference – BPS 0 -1 +2 0 +1

In GG2 the number of shlokas for Dhritarashtra, Sanjaya and Arjuna are 1, 68, 66 exactly as per
actual Bhojapatris. The number of shlokas spoken by Krishna in GG2 are 621 which is one more
than 620 in actual Bhojapatris.
This has occurred due to one additional shlokas GG2-VI-10 “Ihai vaitarjitah …” is erroneously
added in Vth chapter and is assigned to Krishna. Actually same shlokas is already present in BG
V-19.
This shloka is also in Abhinavagupta related Kashmiri Gita as AG V-19.
While preparing GG2 all the additional shlokas were included and this shloka is resourced from
BG/Bhojapatri and also AG. Therefore it appears at both places. This situation is corrected in
GG3. Therefore this extra shloka of Krishna is present only in GG2 (please Table 8).
Thus in GG3 number of shlokas are 756 instead of 755 in Bhojapatris. For Dhritarashtra and
Krishna the number of shlokas are correct at 1 and 620. However there are two shlokas more for
Arjuna and 1 shloka less for Sanjaya in GG3.
In actual Bhojapatris (BP/SBP also) there are 7 shlokas in chapter XVIII for Sanjaya and there 6
shlokas in ch XVIII of GG3. This is because the famous shloka XVIII-75 “Nashtomoha …” in
Bhojapatri and in GG VIII-74 in GG2 belonging to Sanjaya’s shloka appears as Arjuna’s shlokas in
GG3 XVIII-7, like it appears s Arjuna’s shloka 700 shlokas Gita at BG XVIII-73.
Further there is an extra additional shloka GG3 SVIII-23 “Prashasitaram …” is present and this is
not actual Bhojapatris. This shloka is adopted from Manusmriti 12-122. This could be adopted by
both GG2 and GG3 from another ancient leaf script. Clearly this is insertion.
Thus there are two extra shlokas for Arjuna and 1 less shloka for Sanjay in GG2. Thus in overall it
is one less making 756 shlokas in GG2 compared to 755 of Bhojapatris.
Finally we have with us Bhojapatri Gita and Sampoorna Bhojapatri Gita containing 755 shlokas,
which is not exactly 745 shloka’s Gita as specified by Mahabharata mana shlokas and also was
sought, to be searched and found, by Guruji Sri Vidya Prakashanandaji.
Looking at Table 5 on page 295, we can see that the 755 shlokas of BP contained 1 shloka of
Dhritarashtra, 68 of Sanjaya, 66 of Arjuna and 620 of Sri Krishna.
The Mahabharata mana shlokas prescribed 1 for dhritarashtra, 67 for Sanjaya, 57 for Arjuna and
620 for Sri Krishna.
Thus there is one extra shloka for Sanjaya, 9 extra shlokas for Arjuna. Our all the 55 shlokas
appear and are, valuable and we have to sort out and reduce 1 of Sanjaya’s shlokas and 9 of
Arjuna’s shlokas to arrive at Bhojapatri Adharita Sampoorna Bhagavad Gita. The complete, all
round, Bhagavad Gita.

XII. Other Gitas Including 745 Shlokas
The original printed versions of Bhojapatri Gita are Gondal Gita 2 (1939) and Gondal Gita 3
(1990). Both of these books are published by Shri Bhuvaneshwari Pith, Gondal in Saurashtra,
Gujarat and are authored by Acharyasri Charan Tirtha Maharaj and latter edited/reprinted by
Acharyasri Ghanshyamji Maharaj. We have seen the details of these publications in previous
chapters.
Bhuvaneshwari Pith and Acharya Charan Tirtha Maharaj have done a great service to the spirit of
Bhagavad Gita and spirit of India in researching and publishing/printing the books.
Acharyasri Ghanshyamji Maharaj contributed to the spirit and service all these years. His
cooperation and help to this writer is exemplary.
There are other publications which have covered the subject of Bhagavad Gita of 745 shlokas.
Let us have a brief look at them.
1. “Prachina Bhagavad Gita” of 1962, in Telugu

There is another prachina Gita in Telugu which was published before the 2000 AD Gita (given
below).
"Prachina Bhagavad Gita" is Telugu transliteration of Gondal Bhojapatri Gita of 1939 version
(GG2), published by Sri Bhuvaneshwari Pith Gondal.
This Telugu version is prepared, arranged and printed and published by Sri Swami Anubhavananda
Granthamala of Bapatla (Guntur) and Bhimunipatnam (Vishkhapatnam), in 1962.
Swamiji has greatly admired the effort and contribution of Acharyasri Charan Tirtha Maharaj
regarding Bhojapatri Gita and published the transliteration and presentation in Telugu as a great
spiritual service to Telugu people.
This Telugu Gita has same number of shlokas as GG2, except that one line shloka of BG XVIII-47
"Swadharme nidhanam shreyah paradarmo dayadapi" is missing, making only 79 shlokas for
XVIII.
Thus the total number of shlokas for 18 chapters are 755 (46+81+51+43+30+53+31+40+
37+42+63+20+36+27+24+24+28+79) instead of 756 in Gondal Gita 2.
2. Prachina Bhagavad Gita of 2000 AD

Prachina Bhagavad Gita is authored and published by Dr. E. Vedavyas, IAS, D.Litt. the book in
2000, 2004 and 2016 through Bharatiya Sanskrit Samuddharana Sanstha (USCEFI), Hyderabad.
Dr. Vedavyas is from illustrious Ekkirla family and his written this book also as a part of his
Doctoral thesis (D.Litt.) in 2000 AD.
Dr. Vedavyas and his elder brother Sri Ekkirala Krishnamacharya are well known gurus, guides
and teachers to many learners. Our ancient spiritual works, specially Bhagavad Gita are their
areas of study, research, teaching and contemplating processes.
XII. Other Gitas Including 745 Shlokas 343

Dr. Vedavyasa explains how after serious search and research he came across a photocopy of the
ancient Bhagavad Gita found by Sri Jivaram Kalidas Shastri of Gondal Rasayanshala.
Based on this copy Dr. Vedavyas concluded his research and authored “Prachina Bhagavad Gita
of 745 shlokas”. The Telugu copy of this Gita (printed in 2016) is obtained and studied by this
writer.
The photocopy the Gondal Gita referred by Dr. Vedavyas is Gondal Gita 2 published by Bhuvaneshari
Pith in 1939.
This Gondal Gita 2 contained 755 shlokas with 1 shloka for Dhritarashtra, 67 for Sanjaya, 57 for
Arjuna and 620 for Sri Krishna.
Please see Gondal Gita 2 and also the previous article, ADDITIONAL SHLOKAS IN DIFFERENT
VERSIONS/EDITIONS OF B.P. GITA and also the Table 8 (page 350) and Table 17 (pages 485 to
493) which gives the chapter wise details of additional shlokas. Dr. Vedavyas has rearranged,
edited and presented a 746 verse Gita as Prachin Gita. He has for first time presented to Telugu
people a 746 verse Gita and had also included a summary called “Yathartha Gita” which is very
valuable to Telugu readers.
Dr. Vedavyas had also published an English version of this book.
All the shlokas of 746 verse “Prachina Gita” are from Gondal Gita 2 (GG2). We have already seen
the details of GG2 in previous pages. Therefore deviations/extra shlokas which are not in actual
Bhojapatris have also appeared in this Prachina Gita.
1) The shlokas “Ihaivatairjitah swargo …” appears twice in GG2 at GG2 V-20 and GG2 VI-10,
because the same shloka is V-20 in Bhojapatris and VI-10 in Abhinavagupta related Gita
instead of V-20. GGII adopted both V-20 and VI-10 thus creating an extra erroneous shloka.
Since Prachin Gita followed GG2 and not actual Bhojapatri Gita the error and extra shloka
appeared in Prachina Gita also (Please see PG V-19 and PG VI-10). This shloka at VI-10 is an
extra verse.
2) The shloka “Shrutva Partha Vachah Praha Bhagavan Bhaktvatsala” is in XI-1/2 in GG2 (and
also in GG3) and it also appears in Prachina Gita as part of shloka XI-5 (page 71 for Prachina
Gita, Telugu). This shloka is not in actual Bhojapatris (BP and SBP). This is also an erroneous
extra shloka.
3) There is an erroneous extra shloka “Prashasitaram Sarvesham …” at XIII-23 of GGII. Same is
present in Prachina Gita as XIII-23 (page 90 of Prachina Gita, Telugu).
4) There are two wonderful mysterious shlokas which are present in actual Bhojapatris but are
missed by GG2 and GG3. Therefore they are missing in Prachina Gita. In Bhojapatris (BP/
SBP) they appear at XVIII-64 and XVIII-65 we will learn about them latter.
5) There is one shloka “Rajan Bhagavato Vakyam Tannigamagama garbhitam …” at GG2 XVIII-
74. This appears in PG at XVIII-73. This shloka is not present in actual Bhojapatris. But this
shloka appears differently in Bhojapatris at XVIII-76 as “Rajan Sansmritya Vaakyam
tannigamaagama garbhitam …” (the details can be seen in plate No.40 on page 202 and
332).

Thus there are four shlokas which are extra and are not from original Bhojapatris and one line is
altered and shifted.
These shlokas have entered into GG2 because all the other available shlokas from different
Talapatri manuscripts are joined and added into Gondal Gita as per Acharyasri Ghanshyamji
Maharaj.
Now let us see the chapter wise shlokas in Gita of Dr. Veda Vyasa.
Please see Table 7 (as below).
It is interesting to note that Dr. Vedavyasa named his book "Prachina Bhagavad Gita" though
similar book was published in 1962. Obviously the author was not aware of the earlier publication.
Both the books are based on Gondal Gita 2 (GG2)
Table 7: Prachina Bhagavad Gita
Ch.No. Chapter Name Dhritarashtra Sanjaya Arjuna Krishna Total GG2

I Prathamodhyaya 1 25 21 - 47 46
II Dwitiyodhyaya – 3 6 67 76 81
III Tritiyodhyaya – - 4 47 51 51
IV Chaturthodhyaya – - 1 43 44 43
V Panchamodhyaya – - 1 28 29 30
VI Shashtodhyaya – - 6 47 53 53
VII Saptamodhyaya – - - 31 31 31
VIII Ashtamodhyaya – - 2 35 37 40
IX Navamodhyaya – - - 37 37 37
X Dashamodhyaya – - 7 35 42 42
XI Ekadashodhyaya – 9 37 15 61 63
XII Dwadashodhyaya – - 1 19 20 20
XIII Triodashodhyaya – - - 36 36 36
XIV Chaturdashodhyaya – - 1 26 27 27
XV Panchadashodhyaya – - - 24 24 24
XVI Shodashodhyaya – - - 24 24 24
XVII Saptadashodhyaya – - 1 27 28 28
XVIII Ashtadashodhyaya – 6 2 71 79 80
Total 18 AdhyayasTotal No. of Shlokas 1 43 90 612 746 756
Mahabharata Standard 1 67 57 620 745
Difference 0 -24 +33 -8 +1

It can be seen that there are total No. of 746 shlokas in PG and 1 shloka belongs to Dhritarashtra,
43 to Sanjaya, 90 to Arjuna and 612 to Sri Krishna.
There are 24 shlokas less for Sanjaya 33 shlokas more for Arjuna and 8 shlokas less for Krishna.
Whereas 33 shlokas are more for Arjuna and 32 (24 + 8) less for Sanjaya and Krishna together.
In final tally there is one additional shloka which is same as (746-745).
Thus Prachina Gita, like Gondal Gita 2 is not as per Mahabharata Standard Gita of 745 shlokas.
(In the last paragraph of Prachina Bhagavadgita of Dr. Veda Vyas it is mentioned in page 91 that
he could not find copy of Paishacha – Gita Bhashyam, meaning whether it has got more than
700 shlokas. “Shree Mad Bhagavad Gita – Shree Hanumadvirachita Paishacha Bhashya Sahita” is
published by Anandaashrama, 22 – Budhavar Peth, Pune – 411002 (third reprint of 2010 AD).
There are 700 shlokas of Sri Shankaracharya Standard in this Paishacha Gita.
Actually in the very opening verse of the above book on Paishacha Bhashya it is mentioned -
"shlokamrutam sapta shatena puritam" - filled with nectar of 700 shlokas, that - Paishachyabhashya
of Gita contains 700 shlokas.
Both GG2 and PG are derived from actual Bhojapatris.
Table 14 and Table 15 on pages 482/483, summarises the details of shlokas for different chapters
and different roles for different versions of Gita including current standard Bhagavad Gita (BG),
Gondal Gita (GG), Bhojapatri Gita (BP/SBP), Samagra Gita (SG), Prachina Gita of Vedavyasa (PG),
Abhinavagupta Gita (AG), Gondal Gita 2 (GG2), Gondal Gita 3 (GG3)
3. The Original Bhagavad Gita

THE ORIGINAL BHAGAVAD GITA – COMPLETE WITH 745 VERSES (INCLUDING RARE VERSES):
Having come to know about the Gita through internet in March 2017, this writer communicated
with Sri Sunil Kumar Bhattacharjya, who informed that the publication is out of print and one has
to wait for the reprint. The attached communication indicate the quality and advaitic spirit of Sri
Sunilbhai. He has also mentioned about the shloka BP/SBP II-19. Though the copies of original
Bhagavad Gita are not available at present the advaitic spirit of the author can be sensed. (The
internet communications with Sri Sunil Kumarji are enclosed, which are noble and insightful. )
Let us now examine the contents of actual Bhojapatris to arrive at Mahabharata Mana Bhagavad
Gita.

The Original Bhagavad Gita, complete with 745 verses
Namaste,
Recently, on May 19, 2014, Gita with lost rare verses which comply with Gita Mana verses
(verses that say the no of shlokas) is released by Sunil Kumar Bhattacharjya
It is available at Parimal Publications
http://www.parimalpublication.com/Bookdesc.aspx?id=501
You will need to email them and then call then on second no (011-47015168)
Books can be couriered or send on VPP basis.
Here is announcement by author
http://www.aditya.vedanta.org/archi...ay/036995.html
Author has also given answers to common questions like how can there be a discourse in
the middle of battle field, etc. and how the author, who did 30 years of research found out
about the missing verses in bhagavad Gita.
Hari Om
Only God Is Truth, Everything Else Is Illusion – Ramakrishna

Total Surrender of Ego to SELF is Real Bhakti – Ramana Maharshi
Silence is the study of the scriptures. Meditation is the continuous thinking of Brahman
which is to be meditated upon. The complete negation of both by knowledge is the vision
of truth – sadachara-14 of Adi Shankaracharya
Namah Shivaya vishnurUpAya viShNave SivarUpinNe, MBh, vanaparva, 3.39.76
Full Bhagwat Geeta with 745 shlokas
From: Narayana <narayana.guruji@gmail.com>

Date: 5 March 2017 at 5:21:31 AM IST
To: sunil bhattacharjya <skbhattacharjya@gmail.com>
Subject: Full Bhagwat Geeta with 745 shlokas
Regards. It may b use ful for us to speak on phone. can you pl email ur mob.no?
+919820731749 is mob.no.of me. Regards. Love and light.
On 05-Mar-2017, at 1:13 AM, sunil bhattacharjya <skbhattacharjya@gmail.com> wrote:
Dear Sir,
Thanks you for the enquiry. The first edition is out of print and the publication of the
second edition is getting delayed. Kindly send me your postal address, so that we can be in
touch when the book is available.
Regards,
Sunil K. Bhattacharya

On Sat, Mar 4, 2017 at 9:01 AM, Narayana <narayana.guruji@gmail.com> wrote:
Shree Sunil Kumar ji,
Greetings. Shall be thankful to you for letting me know whether you can send me a copy of
full Bhagawat Geeta with 745 shlokas. Whatever payment required shall be payed. Further
can you send me the PDF file by email if available? Shall be thankful for your response.
From: Narayana Gattu <narayana.guruji@gmail.com>

Date: 5 March 2017 at 5:03:51 AM IST
Subject: Full Bhagwat Geeta with 745 shlokas
Drear Sri Sunilbhai, many thanx for prompt reply. The postal address is. G. Narayana guruji,
10-Gulmohar park, near akota gardens, Akota, Baroda-390020, ph.no.+9820731749,
BARODA, Gujarat,INDIA Dear Sunilbhai, just to introduce pl refer
www.gurujinarayana.org. Most of books by me are published by Ahmedabad Management
Association, all books by me r without copy right-just to serve and share-they are available
on free PDF. Now there r no copies of 745 shl. Gita by u with Parimal
publications. It may take some time for u to bring out next edition.in the mean time can u
pl send one e/PDF copy for my study? By separate email sending u the PDF book-Krishna,
manage ment guru-love and light, regards- Narayana
From: sunil bhattacharjya <skbhattacharjya@gmail.com>

Date: 9 April 2018 at 12:42:42 AM IST
To: Narayna Gattu <narayana.guruji@gmail.com>
Subject: 745 gita,our communication dated 5th mar 2017
Yes Sri Narayanabhaiji,
We will be in touch.
Regards
On Sat, Apr 7, 2018 at 8:35 PM, Narayna Gattu <narayana.guruji@gmail.com> wrote: Many
thanx,had an elevating interaction after some long time.look forward to receive the book,
even an old copy 0r e-copy.regards.good day.love and light
On 06-Apr-2018, at 9:13 AM, sunil bhattacharjya <skbhattacharjya@gmail.com> wrote:
Dear Sri Narayana bhai,
The world as experienced by a Sthiraprajna like Vasishta is not exactly the same as
experienced by the other knowledgeable people. From Vasishta’s perspective the world is
not real and it is like a dream. On the other hand a knowledgeable person, who is yet to be
a Sthiraprajna will feel that due to the shastra-pramanas, the world has to be unreal, even
though it appears real. Hope you appreciate the difference.

On Thu, Apr 5, 2018 at 12:09 PM, Narayana Gattu
<narayana.guruji@gmail.com>
Dear Sunil bhai, thanx.from the email one can get a glimpse of ur thought process.the
beautiful Verse quoted is from Mandukya karika 2-6.sri goudapadacharya sowed the seed
of Advaita and Sri Adi Shankara nourished it to become a huge tree and a great forest.
This verse as 2-19 in our Samagra Gita strengthens BG 2- 16,17,18. The English translation
of this verse is: 19.In the beginning and end which is are
not there-In the present also, same way, they are not there-In fact though unreal,they are-
They appear as if unreal they are. Sunil bhai!it was nice to interact.ur
thoughts are wonderful.pl get well soon.it gives happiness to sed u e-book power point on
responsible leadership in Gita by email.love and light
On 05-Apr-2018, at 10:39 PM, sunil bhattacharja

<skbhattacharjya@gmail.com> wrote:
Dear Sir,
KIndly bear with me, as you may have to wait for sometime for the second edition of the
book to come out. . Meanwhile I am forwarding to you one of my mails, which appeared in
a yahoogroup, as that mail refers to a verse in the Original Bhagavad Gita.
Regards
On Wed, Apr 4, 2018 at 8:50 PM, Narayana Gattu

<narayana.guruji@gmail.com> wrote:
Dear Sunil bhai,Many thanx.canu pl email the outline/preface/introduction/summary/e-
version so that some valuable real lines can b mentioned in Samagra Bhagavadgita can be
mentione.this book by this writer is ready for publication as voluntary offering.shal await.love
and light, Narayana.
On 05-Apr-2018, at 12:15 AM, sunil bhattacharjya

<skbhattacharjya@gmail.com> wrote:
Dear Sir,
I am sorry. The publication of the book is getting delayed due to my indisposition and other
circulmstances. Hope the Lord will give me the time and energy to bring it out the second
edition soon.
Regards,
On Tue, Apr 3, 2018 at 11:46 PM, Narayana Gattu <narayana.guruji@gmail.com> wrote:

Dear Sunil bhai, Cani pl send the copy of ur 745 gita?any payment involved/required will b
paid. Love and light.-narayana

Sri Samagra Bhagavad Gita Complete with
745 Shlokas Up to Mahabharata Standard
Now we have come towards reaching the destination of Mahabharata Standard Bhagavad Gita
of 745 shlokas.
In previous sections we have examined actual Bhojapatris (BP) and constructed Sampoorna
Bhojapatri Gita (SBP), in which the existing 700 shlokas are shown in normal letters and new 55
shlokas are shown in Block letters.
SBP is the nearest representation of actual Bhojapatris of Gondal fame. Table below shows the
number of shlokas spoken by Dhritarashtra, Sanjaya, Arjuna and Krishna in (1) BG in comparison
to BP/SBP along with difference in number of shlokas and in (2) BP/SBP in comparison to
M.M.S. along with difference in number of shlokas.
Table 8: Role wise shlokas in BG/BP-SBP/MMS

S.No. Role BG BP/SBP DIFF. BP/SBP MMS DIFFERENCE
1 Dhritarashtra 1 1 0 1 1 0
2 Sanjaya 41 68 +27 68 67 +1
3 Arjuna 84 66 -18 66 57 +9
4 Sri Krishna 574 620 +46 620 620 0
Total Total 700 755 +55 755 745 +10
We can see that compared to BG, 27 shlokas are increased for Sanjaya, 18 shlokas are reduced
for Arjuna and 46 shlokas are added to Sri Krishna making a total addition of 55 shlokas in BP/
SBP. In total 55 shlokas are added in BP/SBP vis-à-vis BG making a total of 755 shlokas. We can
also see that in BP/SBP compared to M.M.S. (Mahabharata-Mana-Standard) There is 1 excess
shloka for Sanjaya, 9 excess shlokas for Arjuna in BP/SBP and there are no excess or less shlokas
for Dhritarashtra and Sri Krishna. Which means that from Bhojapatri (BP/SBP) we have to reduce
one shloka for Sanjaya and 9 shlokas for Arjuna.
Now coming to Table 8 (as above) and Table 17 (pages 488 to 493) we can see that candidates
for reduction of Arjuna’s 9 shlokas are:
1) S.No. 10 shloka BP/SBP III-37
|¢±y²ï¯ ÜUƒæ ÜUëc‡¢ ÜUƒæ ™ñ± ç±±{ü¼ï J Krishna! That force occurs how?
çÜU}¢¢y}¢¢ ÜU: çÜU}¢¢™¢ÚS¼‹}¢}¢¢™ÿ± ÐëÓÀ¼: JJ Tell me, it increases and grows how?
What is it and it’s soul is what?
2) S.No. 25 of Shloka BP/SBP VI-41/2 and 42/1
çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Slipping from right present path
¥ÝïÜUç™œ¢¢ïùç±Ÿ¢¢‹¼¢ï }¢¢ïãS²ñ± ±à¢æ x¢¼: J Ignorant about ultimate path.
In many restless mind states, he

3) S.No. 41 Shloka BP/SBP XI-28
Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ All those capable men of various forms

²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: Cut down by various weapons and arms
à¢›ñ: ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ Enter your mouths of infinite forms
4) S.No. 42 Shloka BP/SBP XI-29
y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J Others are vanquished by your great light

5) S.No. 44/45 of BP/SBP XI-42/2, XI-44/1
¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: Without beginning immeasurable splendour

„±ïEü Ú: „±ü}¢ã¢ç±|¢ê¼ï J is you
Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± Lord of all of the greatest glory is you!
H¢ïÜU~¢²ï Îëà²¼ïùç™‹y²ÜU}¢¢ü JJ Oh! Lord! There is no one anywhere other
than you!
Spreading to three worlds with
unthinkable form is you!
6) S.No. 49 of BP/SBP XI-49
çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ Divine great wonderous works of you

Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï No other creator of universe is, other than you
{¢¼¢ ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ Author, creator, Lord, All this is verily you!
¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ What is miraculous or unbearable for you

ôÜU ±¢à¢v²æ ÐÚ¼: ÜUè¼üç²c²ï J Nothing is impossible, forever I shall extol you!
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ You yourself is creator of all, yourself is all!
ç±|¢¢ï ¼¼: „±üç}¢Îæ y±}¢ï± JJ Lord! Only you are this everything and also All.
¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï Most wonderful is not difficult for you!

ÜU}¢¢üïÐ}¢¢Ýæ Ý çã ç±l¼ï ¼ï J There is nothing comparable to works of you,
Ý ¼ï…„¢ï Ý¢çÐ Ï¢HS² Ýhïü: JJ There are no limits for greatness strength of
you!

9) Now all 8 new additional shlokas of Arjuna are exhausted. Therefore without disturbing
other shlokas BG XI-22 is split into two and BG XI-22/1 is joined with BP/SBP 21 and BG
XI-22/2 is merged with BP/SBP 22. Thus 9 shlokas of Arjuna are reduced.
10) Now we are left with one new additional shloka of Sanjaya. In BP/SBP, shloka XI-4 is one
line shloka and XI-5 is 3 line shloka. In between is Shree Bhagavan Uvacha. By joining XI-5
with XI-4, XI-4 becomes two line shlokas and new shloka and XI-5 it was Sanjay’s shloka
now become 2 line shloka of Sri Krishna without reduction in total number of shlokas in
chapter 11.
BP SBP XI-5 starts with “Shree Bhagavan Uvacha” Thus one shlokas of Sanjaya is reduced.
The 55 shlokas in Chapter XI are now are distributed as Sanjaya - 12, Arjuna - 28, Sri Krishna - 15.
Please see Table 9 (below) and (page 494) for the details of shlokas.
Now let us see most exciting part of the Samagra Gita of 745 shlokas.
Table 9: Sri Samagra Bhagavad Gita — 745 Shlokas

Chapters - Roles - Number of Shlokas
Ch.No. Chapter Name Dhritarashtra Sanjaya Arjuna Krishna Total Ch.No.

I Prathamodhyaya 1 45 - - 46 I
II Dwitiyodhyaya – 3 6 71 80 II
III Tritiyodhyaya – - 3 47 50 III
IV Chaturthodhyaya – - 1 43 44 IV
V Panchamodhyaya – - 1 29 30 V
VI Shashtodhyaya – - 5 46 51 VI
VII Saptamodhyaya – - - 31 31 VII
VIII Ashtamodhyaya – - 2 38 40 VIII
IX Navamodhyaya – - - 37 37 IX
X Dashamodhyaya – - 7 35 42 X
XI Ekadashodhyaya – 12 28 15 55 XI
XII Dwadashodhyaya – - 1 19 20 XII
XIII Triodashodhyaya – - - 35 35 XIII
XIV Chaturdashodhyaya – - 1 26 27 XIV
XV Panchadashodhyaya – - - 24 24 XV
XVI Shodashodhyaya – - - 24 24 XVI
XVII Saptadashodhyaya – - 1 27 28 XVII
XVIII Ashtadashodhyaya – 7 1 73 81 XVIII
Total 1 67 57 620 745

XIII. New Revelations in Actual Bhojapatris
In the Chapter – Bhagavad Gita of 700 shlokas – the closing statement in actual Bhojapatris, in
Sanskrit (page 157), is mentioned as below:
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢‡¢èç¼ }¢ç¼}¢ü}¢ JJ 82 JJ

§ç¼ Ÿ¢è |¢x¢±Îì x¢è¼¢ „}¢¢#¢ JJ
ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ à¢ég 1 Ðíç¼Ðçœ¢²¢üï çH.
ç±RU}¢ „æ±¼ì 1665 }¢¢Í¢ à¢éÎ }¢æÎ±¢„Úïæ JJ Ÿ¢èÚS¼é JJ
This is about the closing of 18th chapter and also the Bhojapatri Bhagavad Gita along with the
place and date on which it was written.
When the Gondal Gita 2 (GG2) was received while go through the book the closure of GG2 came
into view. It reads in Sanskrit like this:
²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢üï {Ýé{üÚ: J

¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{éü±¢‡¢èç¼ }¢ç¼}¢ü}¢ JJ 80
This is the last shloka in Gondal Gita 2. Here it mentioned the S.No. of last shloka is 80. But in
earlier closing statement above S.No. of last shloka is mentioned as 82.
Questions sparked. What happened to two shlokas of the 18th Chapter? Is there an error in GG2?
Or is there any error in actual Bhojapatris. In search of the missing 2 shlokas and also to see
actual Bhojapatris this writer had travelled from Gondal to Jamnagar, and visited Gujarat Ayurved
University and with the kind cooperation of Vice Chancellor Vaidya Dr. Sanjivbhai Oza and with
the help of Dr. Kori and Dr. Shubhangi Kamble searched for the leafscript in the secure library of
the University. Mr. Keshu bhai the expert library assistant knew the location of different leafscripts
and manuscripts. The list of “Hastalikhita Granthas” of Gondal collection. The name of our
“Bhojapatroparilikhitaa” Gita was in third in the list.
In first search it could not be located. Visited again after fifteen days and they searched again. The
doctors and staff were as enthusiastic as me. Then when it appeared it was difficult to locate it a
prayer was made by this writer in innerself addressing the universal self.
When one searchers one will not get. When one seeks one will received. Yes! It was there in front
of us.
The doctors opened carefully. Bhojapatris were delicate and some of them were already damaged.
Dr. Shubhangi madam and Dr. Kori treated the Patris like surgeons treat nerves of patients and
like the artists give final touches to their painting as like daughters cares for their parents (specially
their fathers)!
Yes the Bhojapatris were beautifully aged and for this writer they were emanating vibrations of
consciousness.
XIII. New Revelations in Actual Bhojapatris 353

The Dr. Shubhangi took out each patri and placed on table (twice for both sides). This writer is
not an expert photographer! But this opportunity may come after long time or may not come.
Therefore it was great to photograph great leafs with great I-Phones I-6 and I-7 plus.
After that just deeply glanced at the last patri, 40th page .
There it is see the right side end of last but one line you can see “||82 ||”” It is indicating that the
last shlokas in the chapter is 82!! Great! Great!!
It is confirmed that there are two hidden treasure shlokas. Now copies of photographs were not
of good quality.
Thanks to the efforts of Sri V. Shravan Kumar of Sri Satya Narayan Printing Press, Karimnagar fairly
good pictures are now available.
The last shlokas of both GG2 and BP are having difference of 2 shlokas.
GG2 BP
||80|| “Yatra …” ||82||
||79|| “Taccha …” ||81||
||78|| “Rajan …” ||80||
||77|| “Vyasa …” ||79||
||76|| “Ityaham …” ||78||
And so on and so on till:
||64|| “Itite …” ||66||
(The difference of two shlokas persists!)
Then going further backward
||62|| Ishwarah … ||62||
Both GG2 and Bhojapatri matches once again
||63|| Tameva … ||63||
No. ||63|| is same in both but “Iti te” is 64 in GG2 and 66 in BP.
Therefore there must be two new, so far unknown, uncounted shlokas between 63 and 66.
It gives great joy to share the Darshan! Literally.
BP XVIII-63 Victory over the adversaries too

S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhñÝ¢‹¼Ú¢y}¢Ý¢ J Praying now to that Durga Devi, you!
BP XVIII-64 You will overcome obstacles, all
This is the Darshan of Durga Devi! What a surprise! After teaching about the "Naishkarma Siddhi",
Brahman and "Ishwara in the hearts of all", how Sri Krishna is advising Arjuna to pray for Durga
Devi?
Does it not look blatantly out of place? Is it not a clear case of open insertion of an unrelated
verse? Some Shakti worshipper has inserted it to propagate Shakti, Maya! “So will say the critiques.
But let us see what is Krishna is telling here after teaching highest spirituality, philosophy and
divinity:
“Arjuna! You have known the high spiritual power and the path to live, which has enhanced your
consciousness, will and determination. You have to utilize that consciousness and will to overcome
the present situation. The present situation is that you have lost your kingdom and are facing the
most powerful enemy.
Therefore your immediate priority is to defeat the enemy and regain your kingdom. For that since
you have already gained highest consciousness and spirit, now you pray to Mother Durga to win
in the war and to regain kingdom.”
Is it out of place?! Not at all. Arjuna has to collect all his energy and win the way. After inspiration
from Krishna what is now required is energy to fight. Prayer grants energy in this word. With
consciousness you win self (Atma) and Super Self (Paramatma). But with energy (shakti), with
grace of Durga Shakti you will win the world.
Great! Durga Devi to win in this world and Krishna to win liberation beyond this world.
Durga for here. Krishna for hereafter!!
The message is:
“With the vision of ultimate destination, perform now the mission of immediate action”. Thus
ultimate and immediate are integrated. Immediate action for ultimate goal!
After all the knowledge and skill what you need is the assurance of divine grace. Assurance will
not come from outside, assurance has to arise within you. Prayer to Durga will create assurance
within yourself.
It is also said that Lord is inside. The Lord inside will stand up with the prayer, specially prayer to
lordess.
“Remembering the Devi you can always cross the most formidable difficulty and will be fully
released from all kinds of grief!”
This is the medicine the patient Arjuna requires and this is the medicine Dr. Sri Krishna is prescribing.
Wonderful!!

Then, one can ask how the concept of Durgadevi, out of all deities, have appeared at this critical
juncture in Mahabharata war without any reference to context. Oh yes! There are both reference
and context. We have seen a bit of context of consciousness and energy and the grace of Durga
Devi to help to cross over any crisis is well known and well described in many writings.
But there is a more deep reference and context.
Bhagavad Gita is actually part of Mahabharata in Bhishma Parva in 18 chapters from 25 to 42

Adhyayas (chapters). We know that the beginning is in I chapter, 1st verse “Dharma Kshetre …”
But there is lot of background before the beginning.
For this we have to go to Mahabharata Chapter 22. This is the occasion when finally after failure
of all efforts to avoid the war the two armies of Yudhishtira and Duryodhana (11 and 7 divisions)
faced each other in Kuru Kshetra.
Arjuna the great warrior was there at the head of Pandava army along with other colleague
leaders warriors. He saw the huge armies on both sides. He viewed the Kaurava army of 11
divisions. He knew all the leaders of that opponent army. He was very confident and comfortable.
Arjuna was sure that he would easily will defeat all of them without any doubt.
After all, he Arjuna the Dhanamjaya (winner of wealth) has defeated all of them 13 years back
during Rajasuya Yaaga, when he toured and vanquished all the kings of India. He had also
defeated them very recently, few months back when he met them at northern out skirts of Virata
City when they came to take along the cows of King Virata!
All of them were also vanquished by himself and strong Bhima immediately after Draupadi self
selection (swayamvara) her option of groom because none of his present enemies could hit the
fish mechanism at Drupad’s court. He could, he alone could, bring it down. That was before he
did penance, met Lord Shiva, fought a dual and won the Lord’s grace and paashupatha weapon.
Now he is equipped with that great weapon and many other divine weapons, which many of his
opponents including Karna did not have!
On the top of that his companion, colleague, advisor, his own friend and brother-in-love Krishna
is with him as his charioteer, guide, advisor and support. Further Hanuman was in his flag not as
sign or symbol but in LIVE process. His sounds would deeply disturb enemy armies. “Great!
Great!” Arjuna thought. He would quickly make a short work of this war in few days as he literally
declared to Yudhishtira few days ago and also several times in the past.
He became sure of himself. He became over confident. Internally he smiled to himself.
Krishna saw the smile behind the face and the over-over-confidence of Arjuna and decided that
Arjuna needed an anti dose for his self assuming over egoistic over confidence. Krishna saw that
Arjuna urgently needed a reality check and re-alignment of his own thought process and correction
of his attitude. Krishna decided to wake up Arjuna to reality.

¥ÝèÜU}¢Š²ï ç¼D‹¼æ Ú¢…Ðé~¢æ ÎéÚ¢„Î}¢ì J Seeing Arjuna the invincible one
¥Ï¢í±èÎì |¢Ú¼Ÿ¢ïD: x¢éÇ¢ÜUïà¢æ …Ý¢ÎüÝ: JJ In the middle of army, great one
MB VI-22-14 Oh! Best of Bharatas! There and then
Said these words, verily Janardan
±¢„éÎï± ©±¢™ Vasudeva said:

² »¯ Ú¢ï¯¢¼ì Ðí¼ÐÝì Ï¢HSƒ¢ï See! In middle of army, that aggressive one!
²¢ï Ý: „ïÝ¢æ ç„ã §±ïÿ¢¼ï ™ J Who is looking at us sharply, like a lion
„ »¯ |¢èc}¢: ÜUéL±æà¢ÜUï¼é- He is Bhishma the flag of Kuru clan
²ïüÝ¢N¼¢ç›à¢¼æ ±¢ç…}¢ï{¢: JJ Three hundred horse sacrifices, he had done!
MB VI-22-15
»¼¢‹²ÝèÜU¢çÝ }¢ã¢Ýé|¢¢±æ His army is covering that great one

x¢êãç‹¼ }¢ïÍ¢¢ §± Úçà}¢}¢‹¼}¢ì J Like clouds cover, verily great Sun!
»¼¢çÝ ãy±¢ ÐéL¯Œ±èÚ Decimating that army reach that one!
ÜU¢Çìÿ¢S± ²éhæ |¢¢Ú¼¯ü|¢ï‡¢¢ JJ 16 JJ Looking forward to fight with that great one
MB VI-22-16
Arjuna was shaken up, a little bit. Seeing his most honoured and beloved Bhishma standing in
front of him, with heated aggression to vanquish the Pandava armies.
Bhishma, the determined one, has carried out, as Krishna just reminded, 300 horse sacrifices,
which means that Great Bhishma has defeated all the warriors, standing on both sides, 300
times. 300 times!?! He himself has done that only once in Rajasuya!! Come on! What is he
himself compared to great great Bhishma.
Then he remembered that he himself had never defeated this Grand Greatfather Bhishma who
has defeated his own Guru the formidable super great Parashu Rama who has destroyed many
predecessors of all these kings and also many others. Then with higher spark he realised that he
has also never defeated his own Guru, Dronacharya.
At the encounter in Virata – outskirts these two just let him go off by pretending that they were
in delusion and sleep because of his Sammohana weapon, but actually they both were not
affected.
Just to reach Bhishma he has to first defeat his own Guru Dronacharya and his son Ashwatthama,
who is verily like Shiva himself, along with many other great warriors.
Can he win?! Did he not over estimate himself unnecessarily. They both had all the divine weapons,
which he has. What is the use of Paashupatha? It will destroy whole world and everyone. Lord
Shiva, himself said that can be used only for Dharma and not Adharma.
Are we Pandavas on the patha of Dharma. It is difficult to say.
May be, “I am inadequate for this challenge” – he thought.
His ego melted, his over-over-confidence evaporated, his doubts fountained up. He became
uncomfortable, not sure of himself.

He said to himself internally “Can we, can I, win this war?? May be not!” Krishna saw, understood.
Arjuna was like X-ray machine and MRI for Krishna. He saw him through.
“Very well! Good!! Arjuna is now back to reality but he is in self doubt. Doubts destroy. Now let
me reassure him and rebuild his confidence with a foundation of not ego, but devotion and
reality.”
Krishna was happy. He said to Arjuna as follows:
„æ…² ©±¢™ Sanjaya said:

{¢¼üÚ¢cÅîÏ¢Hæ ÎëcÅì±¢ ²éh¢² „}¢éÐçSƒ¼}¢ì J Seeing Duryodhana’s forces ready
¥…éüÝS² çã¼¢ƒ¢ü² ÜUëc‡¢¢ï ±™Ý}¢Ï¢í±è¼ì JJ For the war, there standing steady
MB VI-23-1 Wishing for Arjuna well and good
Krishna said this with intension, good!

à¢éç™|¢êüy±¢ }¢ã¢Ï¢¢ã¢ï „æx¢í}¢¢ç|¢}¢é¶ï çSƒ¼: J Now becoming clean oh! Strong one
ÐÚ¢…²¢² à¢~¢ê‡¢¢æ Îéx¢üS¼¢ï~¢}¢éÎèÚ²¢ JJ You please stand facing army, this
MB VI-23-2 To defeat your enemies in war, now
Recite Durga’s extollation here and now.
„æ…² ©±¢™ Sanjaya said:

»±}¢éQU¢ïù…éüÝ: „æw²ï ±¢„éÎï±ïÝ {è}¢¼¢ J By Vasudeva having thus told
¥±¼è²ü Úƒ¢¼ì Ð¢ƒü: S¼¢ï~¢}¢¢ã ÜUë¼¢TçH: JJ Arjuna then in the battlefield
MB VI-23-3 From the chariot, there got down
Recited the prayer folding hands, his own.
¥…éüÝ ©±¢™ Arjuna said:

1. Ý}¢S¼ï ç„h„ïÝ¢çÝ ¥¢²ïü }¢‹ÎÚ±¢ç„çÝ J Salutations! Commander of realised ones is you
ÜUé}¢¢çÚ ÜU¢çH ÜU¢Ð¢çH ÜUçÐHï ÜUëc‡¢çÐXHï JJ Ancient noble one! In Mandara forest do live you
MB VI-23-4 Youthful dark one! Spouse of skull holder is you
Deity of the black brown colour is you
2. |¢ÎíÜU¢çH Ý}¢S¼é|²æ }¢ã¢ÜU¢çH Ý}¢¢ïùS¼é ¼ï J Protecting dark power! Let me salute you
™ç‡Ç ™‡Çï Ý}¢S¼é|²æ ¼¢çÚç‡¢ ±Ú±<‡¢çÝ JJ Great black super power! Salutations to you
MB VI-23-5 Terrible spouse of terrible one! Me salutes you
Crisis crossing energy! With great qualities is you
3. ÜU¢y²¢²çÝ }¢ã¢|¢¢x¢ï ÜUÚ¢çH ç±…²ï …²ï Jà¢ Katyayani, Great! Worshipped by all is you
çà¢ç¶çÐÓÀŠ±…{Úï Ý¢Ý¢|¢Ú‡¢|¢êç¯¼ï JJ Fearful one! Victorious, full victorious is you
MB VI-23-6 With banner of peacock plumes is ever you
With many different ornaments shining is you.
4. ¥^à¢êHÐíãÚ‡¢ï ¶X¶ïÅÜU{¢çÚç‡¢ J Holder of fearsome trident is you

x¢¢ïÐï‹ÎíS²¢Ýé…ï Á²ïDï Ý‹Îx¢¢ïÐÜUéH¢ïj±ï JJ Holder of sword, strong shield is you
MB VI-23-7 The younger sister of prince of cowherds is you
The oldest Goddess, form in Nandagopa clan is you

5. }¢çã¯¢„ëçvÐí²ï çÝy²æ ÜU¢ñçà¢çÜU Ðè¼±¢ç„çÝ J Ever loving the blood of buffalo is you
¥^ã¢„ï ÜU¢ïÜU}¢é¶ï Ý}¢S¼ïùS¼é Ú‡¢çÐí²ï JJ Kaushika born, wearing yellow cloths is you
MB VI-23-8 Laughing loudly boarfaced powerful you
Salutations, loving the battles is you.
6. ©}¢ï à¢¢ÜU}|¢çÚ Eï¼ï ÜUëc‡¢ï ÜUñÅ|¢Ý¢çà¢çÝ J UMA, Universal Magnificent Ascendance is you
çãÚ‡²çÿ¢ ç±MÐ¢çÿ¢ „é{ê}¢í¢çÿ¢ Ý}¢¢ïùS¼é ¼ï JJ White clothed black coloured Goddess is you
MB VI-23-9 The destroyer of Devilish Kaitabha is you
With golden disformed eyes is you
Also smoke eyed one salutations to you
7. ±ïÎŸ¢éç¼ }¢ã¢Ðé‡²ï Ï¢ír¢‡²ï …¢¼±ïÎç„ J Vedas, Upanishads you are meritorious is you
…}Ï¢êÜUÅÜU™ñy²ï¯é çÝy² „çó¢çã¼¢H²ï JJ Belonging Brahmana/offerings is you
MB VI-23-10 Knowing past, present, future is you
Present in scriptures of always with India lord
is you
8. y±æ Ï¢ír¢ç±l¢ ç±l¢Ý¢æ }¢ã¢çÝÎí¢ ™ ÎïçãÝ¢}¢ì J Amongst knowledges ultimate knowledge is you
SÜU‹Î}¢¢¼|¢üx¢±ç¼ Îéx¢ïü ÜU¢‹¼¢Ú±¢ç„çÝ JJ For the body holders great sleep is you
MB VI-23-11 Mother of Skanda, Kumara is sure you
The divine most one verily sure, Durga is you
Dwelling in inaccessible remote places is you
9. S±¢ã¢ÜU¢Ú: S±{¢ ™ñ± ÜUH¢ ÜU¢C¢ „ÚS±¼è J Offerings to divine ones, ancestors is you
„¢ç±ç~¢ ±ïÎ}¢¢¼¢ ™ ±ïÎ¢‹¼ ©Ó²¼ï JJ Splendour, divinity, education is you
MB VI-23-12 The aura of light, mother of Vedas is you
Vedanta, at the end of Vedas, insights is you
10. S¼é¼¢ùç„ y±æ }¢ã¢Îïç± ç±à¢éhïÝ¢‹¼Ú¢y}¢Ý¢ J Oh! Great Goddess! Now extolled is you
…²¢ï |¢±¼é }¢ï çÝy²æ y±yÐí„¢Î¢Î Ú‡¢¢ç…Úï JJ With purified inner self extolled is you
MB VI-23-13 Let the victory be ever mine by grace of you
Let me win in this war by grace of you.
11. ÜU¢‹¼¢Ú|¢²Îéx¢ïü¯é |¢QU¢Ý¢æ ™¢H²ï¯é ™ J In remote and fearsome places, ever lives you
çÝy²æ ±„ç„ Ð¢¼¢Hï ²éhï …²ç„ Î¢Ý±¢Ýì JJ Also in worship-rooms of homes of your
MB VI-23-14 devotees too
Deep below the earth in neither worlds also
lives you
Always winning the devilish ones, there, is you.
12. y±æ …}Ï¢Ýè }¢¢ïçãÝè ™ }¢¢²¢ Oè: Ÿ¢èS¼ƒñ± ™ J Consciousness is you deluding is you
„æŠ²¢ Ðí|¢¢±¼è ™ñ± „¢ç±~¢è …ÝÝè ¼ƒ¢ JJ Illusion is you, modesty, wealth are you
MB VI-23-15 Light is you lightfull is you
Bright light aura and mother is you

13. ¼éçC: ÐéçC{ëüç¼Îèüç#p‹Îí¢çÎy²ç±±<{Ýè J Contentment, growth, support brightness is you
|¢êç¼|¢èüç¼}¢¼¢æ „WKï ±èÿ²„ï ç„h™¢Ú‡¢ñ: JJ Source for moon, sun is you
MB VI-23-16 Prosperity of prosperous ones is you
Realised, realising ones in meditation can see
you
14. „æ…² ©±¢™ Sanjaya said:

¼¼: Ð¢ƒüS² ç±¿¢¢² |¢çÜUô¼ }¢¢Ý±±y„H¢ J Knowing well Arjuna’s deep devotion
¥‹¼çÚÿ¢x¢¼¢ï±¢™ x¢¢ïç±‹ÎS²¢x¢í¼: çSƒ¼¢ JJ Devi, always kind to humanity, then
MB VI-23-17 Appeared in space with loving grace
Stood near Krishna and said with grace
15. S±ËÐïÝñ± ¼é ÜU¢HïÝ à¢~¢êTïc²ç„ Ð¢‡Ç± J With in short time will win, you
ÝÚSy±}¢ç„ Îé{ü¯ü Ý¢Ú¢²‡¢„ã¢²±¢Ýì JJ Over all the enemies, sure you
MB VI-23-18 Undefeatable really, you are
Supported ever by Narayana, you are
16. ¥…ï²Sy±æ Ú‡¢ïùÚè‡¢¢}¢çÐ ±…í|¢ê¼: S±²}¢ì J Arjuna! Indefeatable really is you

§y²ï±}¢évy±¢ ±ÚÎ¢ ÿ¢‡¢ïÝ¢‹¼Ú{è²¼ JJ Even lord of Gods cannot win in war with you
MB VI-23-19 Having said this the boon giving one
Disappeared, in a moment, there and then
17. HÃŠ±¢ ±Úæ ¼é ÜU¢ñ‹¼ï²¢ï }¢ïÝï ç±…²}¢¢y}¢Ý: J Arjuna, having gained the boon
¥¢LÚ¢ïã ¼¼: Ð¢ƒ¢üï Úƒæ ÐÚ}¢„}}¢¼}¢ì JJ Considered himself as blessed one
MB VI-23-20 He thought that by grace of Devi he will surely
win
He then mounted his chariot, excellent one
18. ÜUëc‡¢¢…éüÝ¢±ïÜUÚƒ¢ñ çÎÃ²¢ñ à¢W¢ñ ÐíÎŠ}¢¼é: J Krishna and Arjuna in chariot, then
² §Îæ ÐÆ¼ï S¼¢ï~¢ ÜUË² ©yƒ¢² }¢¢Ý±: JJ Have blown together, their conches, then
MB VI-23-21 Whoever recites this prayers, extollation
He becomes, in life, blessed victorious one.
This episode appears just before the war starts in, Bhishma Parva before the Bhagavad Gita
starts. It is interesting to note that these Devistuti related shlokas are also 18.
Before the first Adhyaya of Bhagavad Gita and lot has occurred during the teaching of Bhagavad
Gita Arjuna progressed in his mind, thought and spirit frame, because of dialogue with Lord
Krishna.
From grief to light, work, knowledge, detachment, self control, wisdom, supreme ultimate,
royal secret and royal knowledge, divine glories, super-vision, devotion, field and field
knower, transcendence beyond three qualitative characteristics, divine and devilish glories,
dedication and finally the way to liberation through 12 stage process detailed in this page
39 itself. Now he is ready to take the huge responsibility, to eliminate devilish forces and
establish divine and right forces, processes and methods.

To strengthen Arjuna is resolution Krishna, very intelligently, reminded him about the prayer to
Durgadevi and her appearance and boon.
After teaching of high spirituality which recommends actually renunciation Krishna reminds him
about the responsibility.
Thus there is a great reference and context and also connection.
Krishna with these two shlokas connects and stresses what he taught before and what had
occurred before.
Sri Krishna said this before Bhagavad Gita teaching in MB VI-17-2
“Parajayaya shatrunaam
Durga stortramidiraya”
Now at the conclusion of Bhagavad Gita he is telling
“Paraajayaaya shatrunaam
Durgaya sumaranam kuru”
BP/SBP XVIII-64
Exactly same words at the beginning in half of first line (“for defeating the enemies”). In second
half at the beginning ‘Durga stotram udiraya” (recite the extollation of Durga”). Now he is telling
“Durgaaya smaranam kuru” (do remember Durga Devi”), what a reference and what a connection!
Krishna is telling “remember how you recited the prayer and she appeared and gave a boon for
your victory!” Great.
Then again in MB-VI-23-13 Arjuna said
“Stutasi twaam Mahadeveem,

vishuddhena ntaratmanaa
Jaye Bhavate me nityam
twat Prasad Rane jire”.
Now Krishna is reminding about what Arjuna himself said:
“Smritvaapi taam mahadeveem

Vishudhenantaratmana
Durgam tarati sarvatra
Sarva dukhai pramuchate!
SBP/BP XVIII-65
Wonderful! The first half it is same and in second half then it is “Stutasi twam mahadeveem
vishuddhanantartatmana”, now it is “Smritvaapi tam mahadeveem vishuddhenantatmana”.
Well! Krishna is again reminding Arjuna’s own words. This is surely some clean connection,
reference, context and confirmation!!

Atma Sukta (The Sukta of Universal Woman) (R.V.X.125)
VEDIC DECLARATION
Whereas Purusha Sukta is the Sukta of man-consciousness, Atma sukta (Sukta of self) is
the Sukta of woman-power. This is also known as Devi Sukta. This is pre-inspirer for all
Shaktis like Parvati, Kali, Durga, Bhuvaneshwari, Lalitha, Vaishnodevi, and all other Shaktis.
When we read and realise the inherent power and potential of realisation in women, we
can understand that woman is already liberated and may be Woman = Man plus.
Aham rudrebhir vasubhir charaami

Aham adityairuta vishwa devaih
Aham mitraa varunobhaa bibharmya
Aham indraagnee aham ashwinobhaa (R.V.X.125.1)
The woman declares boldly and powerfully that she is root, schute, shoot and fruit of
everything in creation and that she is the source and resource of power of even gods
themselves.
Let us now see the woman power in full below:
1. I move with Rudras, Vasus, Adityas and all the Gods. I support both Mitra and Varuna,
Indra and Agni and two Ashwinis.
2. I support Soma the energetic, I uphold Tvasta, Pooshan, Bhaga. I pour wealth on the
devotee who offers me anything.
3. I am the sovereign queen, the collectress of treasures, full of wisdom. The divine powers
have set me in various places. I enter many homes and take numerous forms.
4. The man who sees, who breathes, who has spoken words, obtains his nourishment
from me alone. Not knowing, he yet dwells in me. Listen! Who you know! What I say is
worthy of belief.
5. I verily of myself announce this which is rejoiced by men and gods. Whomever I love, I
make him strong (ugram). I make him knower, a sage (rishi) or a learned seer.
6. It is I who draw mighty bow of Rudra, so that an arrow may pierce the enemy of
goodness. I wage war with destructive people. I touch heaven and earth.
7. Above the earth, I keep elders ahead. My origin is in waters, ocean. From there I spread
through all beings and worlds and I touch heaven with my forehead.
8. I breath forth strongly giving form to all created worlds. I stand above the earth and
heaven, so exalted I am in my greatness and splendour.
(Krishna encouraged Arjuna to invoke Devi power, because it can drive his effort to win his
wicked enemies.)

Thus both new shlokas are continuity and connection with Arjuna stuti.
Therefore this is not a new insertion but relevant continuation.
Further there is a greater reference, context and continuation.
Durga stuti, Devee stotram and the importance of Mother Power, Devi Power is prominently
present in Vedas, Upanishads, Ramayana, Bhagavatam. Vedas, Upanishads and Ramayana are
prior to Mahabharata and Bhagavatam is latter than Mahabharatam.
In 108 Upanishads mentioned in Muktikopanishad, there are many many Upanishads about
Jagat, Atman, Bhrahman and liberation but there are also few Upanishads about Devi.
Specially first teaching the high philosophical Upanishads in most of listed 104 upanishads it is
Soubhagya Laxmi Upanishad (105), Saraswati Rahasya Upanishad (106) Brahavacha Upanishad
about Maha Devi Maha Tripura Sundari (107).
The 108th Upanishad is Muktikopanishad which is about mukti, the liberation. This sequence is
clearly telling before liberation the Grace of Mahadevi, in all are three forms, is essential.
That is what our Lord Krishna is telling our hero Arjuna.
With the Grace of Maha Devi you can receive all round victory and freedom from all sorrows.
Therefore these shlokas and also the Durgastotram are not insertions but relevant value additions.
Let us see more.

XIV. Samagra Bhagavad Gita
Bhagavad Gita — Six Darshanas
Additional Shlokas — Insertions or Originals?
Now the question arises whether the Bhojapatri related additional shlokas are irrelevant insertions,
related value additions or original valuables recovered? It is also very important to examine
whether the two additional shlokas about Durga stuti are original valuables or not?
For this process we have to conclude first, whether Mahabharata-mana-shlokas are insertions..
The 5 Mahabharata Mana shlokas are in MB VI-46-1 to 5. These shlokas appear only in Pune and
Madras editions and not in Calcutta edition and BORI editions.
In the same way Arjuna kruta Durga stotram also appears in Pune and Madras editions and not
in Calcutta edition and BORI edition.
When we accept Arjuna Kruta – Durga stotram we have to also accept Mahadevi shlokas in XVIII
chapter along with other 43 shlokas. Arjuna kruta Durga stotram is widely accepted and honoured
shlokas.
Therefore these two Mahadevi shlokas have to be also accepted and honoured. There are quite
a number of striking incidences where certain episodes, even chapters, are present in Pune/
Madras versions of Mahabharata (Chitrashala edition with Neelakanthi Vyakhya/Gita Press edition/
Parimal publication edition) but not present in BORI/Calcutta edition (BORI Standard edition/
Swadhyaya Mandal edition – with Dr. Sripad Satvalekar translation).
At the conclusion of Mahabharata narration Gita press edition gives (page 367) the details of
shlokas of Northern and Southern editions, as given in the Table 10 attached. We can see that
there are 86600 verses in northern version (Calcutta and BORI editions) and there are 93084
verses (6584) more in southern version (Pune and Madras editions). Thus there are 6584 missing
verses in Calcutta/BORI versions.
It is also mentioned that there are 7033 uvacha (said) sentences, along with which the total
becomes 1,00217 saying matching with 1 lakh shlokas of Vyasa Mahabharata (Vaiyyasikeeyaam
shata sahasrakeeyaam). (please see Table 10 on page no. 367)
In the missing 6584 verses in Calcutta/BORI versions, the Mahabharata Mana shlokas and Arjuna
Kruta Durga stotram are also there.
There is also another equally famous Yudhishtira Kruta Durga Stotram in Virata Parva of
Mahabharata (MB IV-6-1 to 35) which is also missing in Calcutta/BORI editions. After 12 years of
forest living when Pandavas and Draupadi entered Viratnagar for one year stay incognito,
Yudhishtira prayed to Mahadevi Durga for protection and success and Devi appeared and blessed
with kindness and assured victory and success.

There are lot of common words and ideas between Yudhishtira Kruta Durga Stotram, Arjuna
Kruta Durga Stotram and also our two Mahadevi verses of Bhojapatri Gita.
Both the above stutis (prayers, extollations) are accepted as originals and revered by many
including Sri Neelakantha Chaturdhar, who wrote the commentary on entire Mahabharata.
Neelakantha has done thorough research of all the available versions of Mahabharata versions
and included relevant portions.
BORI, on the other hand, has also studied all the versions available and made a critical editions
excluding many portions which they (BORI) considered not relevant.
Neelakantha missed almost nothing with a possibility of including some unconnected portions.
BORI included nothing which is doubtful with a possibility of missing some relevant, important
portions.
Our Mahabharata-Mana-shlokas, Arjuna Kruta Durga Stotram and Yudhishtira Kruta Durga stotram
appear excluded in BORI/Calcutta versions and included in Neelakantha releated Pune/Madras
versions.
There are many deletions and inclusions in Mahabharata during many many years and ages.
Mahabharata and Bhagavad Gita are the charged fields of knowledge, wisdom, spirit and
consciousness. They have also become, during these years and ages, battle fields between three
ways of spiritual thinking of Darshanic thinkers.
There are 6 Dharshanas, the 6 paths to visualise, see, reach and become one with Supreme
spirit. These 6 paths are inspiration, insights, knowledge, alignment, logic and elemental
understanding.
Poorva Mimamsa is vedic way of inspired work offerings to realise the ultimate. Uttara Mimamsa
is Upanishadic way of insights to experience the ultimate (Brahman), which is same as the inner
consciousness (Atman). Saankhya is the way of knowledge of 24 essences (Tattvas) of creation,
of which universe is made, called as prakruti to understand what is beyond the 24 tattvas, the
purusha, the supreme consciousness. Yoga is centering, aligning and purifying the mind to
experience Kaivalya (solitude-soulitude!!), which is same as becoming that inner spirit through
absorption and meditation. Vaisheshika is the way to know all the elements that make this
world along with their characteristics and separating them by analysis and logic at arguments
and counter arguments to know and see the ultimate reality. Nyaya is the logical and intellectual
way through arguments, counter arguments employing different kinds of proofs and examples
to determine what is the ultimate reality
Gita is actually illustration, demonstration, application of all 6 Darshanas.
Over the generations for thousands of years the main fight was between vedic plus upanishadic
ways one side and yoga plus Saankhya ways on the other side.
XIV. Samagra Bhagavad Gita: Bhagavad Gita — Six Darshanas ... 365
Saankhyans and yogis called vedic plus upanishadic ways, to undermine and ridicule them, as
Brahmanic ways. Vedic and upanishadic seers called samkhayn plus yogic ways as agnostic ways
(nirishwara wada) to return the compliment of undermining.
These two kinds of seers/philosophers proved themselves correct mainly using Nyaya (logic)
and Vaisheshica (elemental perspective) as means and support.
Saankhyans and Upanishadic seers both proved that they alone are correct to general public and
themselves, but could not convince the other side. The problem is never resolved and the duel
still continues. Both sides wrote many treatises and shastras proving themselves and disapproving
other view.
Mahabharata got expanded and contracted by both the sides because of this spiritual confrontation.
Saankhyans and yogic seer edited out many portions of vedic, upanishadic portions of Mahabharata
and added innovative versions of their own philosophical views.
Vedic and upanishadic seers have also edited out yogic and Saankhyan views an and strengthened
their own principles, views and presentations.
Thus we see many opposing conflicting portions in Mahabharata. Mahabharata is mainly a book
of vedic and upanishadic principles which has also utilised and projected some of the Saankhyan
and yogic ways.
All the six Darshanas of Poorva Mimamsa, Uttara Mimamsa, Nyaya, Vaisheshika, Yoga and Saankhya
Darshanas of Jaimini, Badarayana, Kaanada, Goutama, Patanjali and Kapila Maharshis have proved
with tremendously powerful logics of both rigidity and flexibility that they alone are correct and
others are incorrect.
Even Brahma Sutras of great visionary Badarayana disapprove and eliminate Saankhya, yoga,
nyaya and vaisheshika paths and establish that Brahman, the ultimate consciousness is THAT
truth and is the source, support and destination for whole creation.
Out of all masters Badrayana (who is also sometimes identified as Vyasa) had proved to be more
robust and strong.
Therefore vedantic view has become to stay to be the predominant view.
However Bhagavad Gita of Sri Veda Vyasa accepts and integrates all the six ways. It takes out best
of each systems and brings forward a unified spirit of all paths to reality.
Bhagavad Gita is vedic, upanishadic, Saankhyan, nyayic and vaisheshik compound (not mixture)
of a great spiritual solution! Like all solutions it is liquid, flexible, adjustable and optimal.
Therefore it is vedic light, Brahma vidya, Upanishad, yoga shastra, dialogue plus debate, and
gnaana. Bhagavad Gita is all in one and one for all.
700 shloka Bhagavad Gita is an integrated whole which has served superbly well to humanity.
745 shloka Samagra Gita contains 45 additional shlokas mainly from Upanishads along with
portions of logical solutions suitable to Mahabharata

Table 10: Number of Shlokas in Sampoorna Mahabharata
North Indian Version South Indian Version Uvacha Total

Adi Parva 8890 736 1060 10686
Sabha Parva 2813 1243 384 4440
Vana Parva 12188 87 687 12963
Virata Parva 2408 282 324 3026
Udyoga Parva 7056 76 574 7707
Bhishma Parva 6022 77 267 6367
Drona Parva 9780 136 448 10365
Karna Parva 5340 164 221 5733
Shalya Parva 3689 48 166 3904
Sauptika Parva 809 1 44 854
Stri Parva 828 1 60 889
Shanti Parva 14271 453 1131 15864
Anushasana Parva 7840 1970 1121 10931
Ashvamedhika Parva 2917 1299 403 4620
Ashramavasika Parva 1107 1 78 1187
Mausala Parva 301 3 16 320
Mahaprasthanika Parva 114 - 22 136
Svargarohana Parva 218 - 11 229
Total 86600 6584 7033 100217
These 45 shlokas take Bhagavad Gita quite a little more towards Upanishads.
Then, are these 45 additional new shlokas original or newly inserted ones? In the same way, are
they original and deleted ones which are now readded?
Whatever may be the case, they add value.
700 shlokas is fully sufficient. 745 shloka Gita is more fully towards Upanishads. Therefore this
745 shloka ‘Bhojapatri Adharita Samagra Bhagvad Gita’ is presented and offered to you the
readers. It is presented in a way that you can see 700 shloka Gita, within it, in a continuous
manner 45 shlokas and also it is to be seen as a wholesome work.
Welcome! You have, in one integrated frame 700, 745, and 45 shlokas together. Here it is three
in one!!!
The following are the important features of Mahabharata Mana Samagra Bhagavad Gita.
1. All the chapters are named as per traditional 700 shloka Gita, meaning 18 chapters from
Arjuna Vishada Yoga to Moksha Sanyasa Yoga along with English presentations as per Song
Supreme. These English verses can be sung in rhythm like that of Sanskrit shlokas.
2. The English verses are in ‘Antya Prasa’ (endings are similar and poetic).
3. Each chapter contains original number of shlokas/verses as per Sri Adi Shankaracharya
standard.
4. Additional 45 shlokas are presented in block (dark) letters so that they can be identified
separately. There are two chains (vertical streams – like rain drops). The new serial number
of 745 are on left side. The original serial numbers of 700 are on right side and are with in
brackets. For additional new shlokas, which are in block letters, there is no serial number
with in brackets and they are marked by (-), meaning no serial number.
5. The new shlokas are shifted slightly to right. Both 700 serial numbers (on the right side) for
original 700 shlokas and new 745 serial numbers (on the left side) for 745 shlokas can be
read serially in two streams. Thus there is continuity for both existing and new arrangements.
6. People who are firm in reading only 700 shlokas can skip the shlokas in block/dark letters.
Those who would like to consider 745 shlokas Gita as valid can read all the shlokas together.
7. People who see the value in both the versions of 700 and 745 shlokas can read in 700 + 45
manner, considering them as ‘Adhika’ shlokas.
8. Like Sri Badarayana Maharshi propounded that Para Brahman can be in three ways of Formfull,
formless, and both formfull and formless, the Samagra Gita can be seen and grasped in 700,
745 and both 700/745 shlokas forms. The choice is yours “Yathecchasi tathaa kuru!”
9. This writer, after all the search and research believes the 700 Adi Shankaracharya shlokas
are original and 45 shlokas are of great additional value. This can be seen fully in
completeness of 700 shlokas Gita in light of Shad Darshanas, presented in following
boxes from page 369 related to six Darshanas.
10. The reader is invited to go through this Great Samagra Bhagavad Gita and add his own
insights.
With, lord, light, love for learning in life.

I. Bhagavad Gita and Saankhya Darshana
Saankhya Darshana is elaborately defined, covered and illustrated by Saankhya Pravachana
Sutram by Kapila Maharshi (600 BC). However, Tattva Samasa, also by Kapila Maharshi is a
brief, precise and beautiful outline, summary and essence of Saankhya Darshana.
Saankhya means that which is based on Saankhya – number. Saankhya recognizes Pradhaana,
Prakruti, the root nature as the main player in the creation, in presence of Purusha, the
consciousness. This world is Prakruti and this world is full of numbers.
World is of numbers and consciousness, the purusha is numberless and beyond the numbers
like infinity.
Thus Saankhya Sutras, Tattva Samaasa, explain and give the knowledge of world – Prakruti,
Pradhaana – containing Intellect, Ego, mind, sense objects, elements, gunas, processes and
dualities of world and finally leads to the state of liberation from dukha, pain.
Let us know about the key aspects of Tattva Samaasa, essence of Saankhya way, by Kapila
Maharshi.
Saankhya Sutras
1. Athathah Tattva Samaasah
- Now, therefore, summary of thatness
(Principles, Truths, Realities)
2. Ashtau Prakrutayah
- Eight Prakrutis (natures, evolutes)
1. Prakruti (root nature), 2. Buddhi (intellect), 3. Ahankaram (ego), 4. Shabdham (sound),
5. Sparsha (touch), 6. Roopam (form), 7. Rasam (taste), 8. Gandhah (scent).
3. Shodashah Vikaarah
- Sixteen Modifications (evolutes)
1. Manas (mind), 2. Shrotram (ears), 3. Twak (skin), 4. Chakshuh (eyes), 5. Jihva (tongue),
6. Ghraanam (nose), 7. Mukham (mouth), 8. Paani (hands), 9. Paada (feet), 10. Upastha
(creative organ), 11. Paayu (exit), 12. Aakasha (space), 13. Vaayu (air), 14. Teja (heat), 15.
Apah (water), 16. Prithvi (earth)
4. Purusha
- Person (atma, spirit, in-dweller, self, consciousness)
8 Prakrutis, 16 vikaaraas + 1 Purusha together are called 25 tattvas.
5. Traigunyam
- Three gunas, modes, manifestations, qualified states
1. Sattva (light), 2. Rajas (assertion), 3. Tamas (darkness)
6. Sancharah
Creation from 1. Prakruti to 24. Prithvi
7. Pratishancharah
Dissolution
From 24. Prithvi to 1 Prakruti
8. Adhyaatmam Adhibootam Adhidaivam

1. Related to Self, 2. Related to Elements, 3. Related to Divinity
(pain is three fold)
9. Pancha Abhi Buddhayah

- Five cognitive powers
1. Abhi buddhi (I have to do this), 2. Abhimaanam (I am doing this), 3. Icchha (this has to
be), 4. Kartavyam (this is to be done), 5. Kriya (to do).
10. Pancha Karma Yonayah

- Five products of action.
1. Dhriti (determination), 2. Shraddha (dedication), 3. Sukham (happy to do), 4. Avividasha
(inclination of mind for not gaining knowledge), 5. Vividasha (inclination of mind for
gaining knowledge)
11. Pancha Vaayavah

- Five Airs
1. Praana (mouth), 2. Apaana (exit), 3. Vyana (skin), 4. Udaana (heart, naval), 5. Samaana
(stable and equal)
12. Pancha Karmaatmanah

- Five essences of action
1. Yama – internal control, 2. Abhyasa – practice, 3. Vairaagya – detachment, 4. Samadhi
– merger, oneness, one pointedness, 5. Pragna – consciousness.
13. Pancha Parvaa Avidyaa

- Five Ignorances
(1) Avidya – Ignorance
(2) Asmita – “I am”
(3) Raga – “Desire”
(4) Dvesha – “Hate”
(5) Abhinivesha – “Clinging to life – fear of death”
14. Ashtaavimshati Ashaktayah

- Twenty eight incapabilities
1. Mental incapacity, 2. 5 sense organs incapacities, 3. 5 work organ incapacities (4) 9
inadequacies of 9 thushtis (satisfactions), 5. 8 Inadequacies of 8 siddhis (realizations).

15. Nava Tushtis (happinesses)
- Nine satisfactions
1. “Things will be realised by me”, 2. “Sanyasa (renunciation will give realisation to me”)
3.. “Time will give realisation to me”, 4. “Luck will give realisation to me”, 5. “Earning
wealth will give realisation to me”, 6. “Protecting wealth will give realisation to me”, 7.
Pleasures, property will give grief to me, 8. “Material pleasures will give grief to me, 9.
“Own pleasure is equal to others’ difficulties”
16. Ashtadhaa Siddhih

- Eight Siddhis
1. Spiritual grieflessness, 2. Physical grieflessness, 3. Divinitical grieflessness, 4. Ability to
think, 5 Scriptural knowledge learned, 6. Self study occurred, 7. Good company of teachers
and learners, 8. Self purity, penance
17. Dasha Maulikaarthaas

- Ten root objects
1. One consciousness (chaitanya atma), the self and one root nature are there.
2. There is one physical casual nature (moola prakruti) is there
3. Conscious self is independent and is on its own existence
4. The elements are for the service of conscious self (Atma)
5. Conscious self (Atma) is different from Inherent Root Nature and deforms
(modifications, vikaras)
6. Conscious self (Atma is not action (karma) and is not means (sadhanam) for action
(karma))
7. There is togetherness of conscious self (Atma) and Root Nature (Moola Prakruti)
8. Conscious self (Atma and Nature (Prakruti) do become separate)
9. There are many individual selfs (Pratyag Atmas)
10. After full realisation the inner one’s own dharma (conduct) occurs and continues
18. Pancha Anugrahas

- Five Graceful Blessings, Evolutions
1. Shabdha (sound), 2. Sparsha (touch), 3. Roopa (form), 4. Rasa (taste), 5. Gandha
(scent)
19. Chaturdasha vidho Bhoota Sargah

- Fourteen evolutions, creations
1. 8 Creations: Brahma, Praajapatya Aindra, Daiva, Gaandharva, Pitru, Videha, Prakrutilaya
2. 1 Human creation
3. 5 Tiryag creations: Animals, Birds, Serpents, Insects and Inert living beings
20. Trividho Bandhah

- Three types of bondages
1. Praakrutika Bandha – Nature connected
2. Vaikrutika Bandha – Deformation connected
3. Dakshinaa Bandha – Requests of people, offerings by people
21. Trividho Mokshah
- Three types of liberations
1. Being with knowledge, 2. Being taintless, 3. Duality-less-ness
22. Trividham Pramaanam

- Three types of proof (knowledge)
1. Pratyaksha – visible, immediate
2. Anumaana – Inference (logical derivation)
3. Aptavaakya – sayings of trustworthy, reliable sources
23. Trividham Dukham

- Three kinds of pain, grief
1. Adhyaatmika – Related to self
2. Adhi Bhoutika – Related to physical aspects
3. Adhi Daivika – Related to Divine spirits
24. Etad paramparaya yathaa tatham

- As per succession of teachings, it is as it is instructed
25. Etad sarvam gnaatvaa Krita Kritya Syaat, na punah trividhena dukhena abhi bhooyate
- Knowing all this one become free from all pains eternally.
Saankhya Darshana in Bhagavad Gita

Saankhya spirit is spread and permeating in all the three stages of Bhagavad Gita 1st six
chapters, 2nd six chapters and 3rd six chapters. The total saankhya spirit is revealed when
one understands whole Gita of 700 shlokas, with many interconnections. Some of the samples,
examples, occasions and instances of touch of Saankhya in Gita are given in following lines.
II-11 ¥à¢¢ïÓ²¢Ý‹±à¢¢ï™Sy±æ Ðí¿¢¢±¢Î¢æp |¢¢¯„ï J You grieve for which none should grieve
x¢¼¢„êÝx¢¼¢„êæp Ý¢Ýéà¢¢ï™ç‹¼ Ðç‡Ç¼¢: JJ On the top of that logic you give
II-12 Ýy±ï±¢ãæ …¢¼é Ý¢„æ Ý y±æ Ýï}¢ï …Ý¢ç{Ð¢: J Arjuna! you and also me
Ý ™ñ± Ý|¢ç±c²¢}¢: „±ïü ±²}¢¼: ÐÚ}¢ì JJ And all these princes, see!
Always existed in the past, you know
Will always exist in future, so !
II-13 ÎïçãÝ¢ïùçS}¢‹²ƒ¢ Îïãï ÜU¢ñ}¢¢Úæ ²¢ñ±Ýæ …Ú¢ J A person, in his body experiences
¼ƒ¢ Îïã¢‹¼ÚÐíç#{èüÚS¼~¢ Ý }¢ésç¼ JJ Childhood, youth, adulthood, old age in stages
He will get next stage in same way

II-14 }¢¢~¢¢SÐà¢¢üS¼é ÜU¢ñ‹¼ï² à¢è¼¢ïc‡¢„é¶Î:¶Î¢: J Heat and cold, pleasure and pain
¥¢x¢}¢¢Ð¢ç²Ý¢ïùçÝy²¢S¼¢æçS¼ç¼ÿ¢S± |¢¢Ú¼ JJ Contact the senses again and again
Impermanent, they come and go
II-15 ²æ çã Ý Ã²ƒ²‹y²ï¼ï ÐéL¯æ ÐéL¯¯ü|¢ J Who is not affected by those two

„}¢Îé:¶„é¶æ {èÚæ „¢ïù}¢ë¼y±¢² ÜUËÐ¼ï JJ Oh best of men! Know now you
That person is immortal, sure
II-16 Ý¢„¼¢ï ç±l¼ï |¢¢±¢ï Ý¢|¢¢±¢ï ç±l¼ï „¼: J The unreal exists not
©|¢²¢ïÚçÐ ÎëC¢ïù‹¼S¼Sy±Ý²¢ïS¼œ±Îçø¢üç|¢: JJ Real, to exist, ceases not
Sees these both, seer of truth
II-17 ¥ç±Ý¢çà¢ ¼é ¼çmçh ²ïÝ „±üç}¢Îæ ¼¼}¢ì J Indestructible is that one you know
ç±Ý¢à¢}¢Ã²²S²¢S² Ý ÜUçpyÜU¼éü}¢ãüç¼ JJ By which is pervaded all these, know
Destruction of that, can do none
II-18 ¥‹¼±‹¼ §}¢ï Îïã¢ çÝy²S²¢ïQU¢: à¢ÚèçÚ‡¢: J This body, of it, that unending one
¥Ý¢çà¢Ý¢ïùÐí}¢ï²S² ¼S}¢¢léŠ²S± |¢¢Ú¼ JJ Unconcerned and eternal one
Said to be of definite end
II-19 ² »Ýæ ±ïçœ¢ ã‹¼¢Úæ ²pñÝæ }¢‹²¼ï ã¼}¢ì J If any one thinks it can slay
©|¢¢ñ ¼¢ñ Ý ç±…¢Ýè¼¢ï Ý¢²æ ãç‹¼ Ý ã‹²¼ï JJ If any other thinks, it can be slayed
Both of them know not, listen I say
II-20 Ý …¢²¼ï ç}¢í²¼ï ±¢ ÜUÎ¢ç™- It is never born, it never dies

ó¢¢²æ |¢êy±¢ |¢ç±¼¢ ±¢ Ý |¢ê²: J It never comes, it never goes
¥…¢ï çÝy²: à¢¢E¼¢ïù²æ ÐéÚ¢‡¢¢ï- Unborn, eternal, ancient untouched
Ý ã‹²¼ï ã‹²}¢¢Ýï à¢ÚèÚï JJ If body is killed, it is not killed.
II-21 ±ïÎ¢ç±Ý¢çà¢Ýæ çÝy²æ ² »Ý}¢…}¢Ã²²}¢ì J It is undestructible eternal one

ÜUƒæ „ ÐéL¯: Ð¢ƒü ÜUæ Í¢¢¼²ç¼ ãç‹¼ ÜU}¢ì JJ It is unreducible and unborn one
How can he kill, who knows this well
II-22 ±¢„¢æç„ …è‡¢¢üçÝ ²ƒ¢ ç±ã¢² Like a man leaving clothes, that are torn,
Ý±¢çÝ x¢ëØ¢ç¼ ÝÚ¢ïùÐÚ¢ç‡¢ J Put on clothes, other new ones
¼ƒ¢ à¢ÚèÚ¢ç‡¢ ç±ã¢² …è‡¢¢ü- Indweller leaving bodies, worn
‹²‹²¢çÝ „æ²¢ç¼ Ý±¢çÝ Îïãè JJ Enters into bodies, other new ones.
II-23 ÝñÝæ çÀ‹Îç‹¼ à¢›¢ç‡¢ ÝñÝæ Îãç¼ Ð¢±ÜU: J Arms pierce it not
Ý ™ñÝæ Ü£U Î²‹y²¢Ð¢ï Ý à¢¢ï¯²ç¼ }¢¢L¼: JJ Fire burns it not
Water wets it not
Wind dries it not.
II-24 ¥ÓÀïl¢ïù²}¢Î¢s¢ïù²}¢Ü£Uï l¢ïùà¢¢ïc² »± ™ J Unpierceable and unburnable

çÝy²: „±üx¢¼: Sƒ¢‡¢éÚ™H¢ïù²æ „Ý¢¼Ý: JJ Unwettable and undriable
All pervading eternal stable
II-25 ¥Ã²QU¢ïù²}¢ç™‹y²¢ïù²}¢ç±ÜU¢²ïüù²}¢éÓ²¼ï J Unmanifested unthinkable

¼S}¢¢Îï±æ ç±çÎy±ñÝæ Ý¢Ýéà¢¢ïç™¼é}¢ãüç„ JJ It said to be, immutable
Knowing it as such, I say
II-26 ¥ƒ ™ñÝæ çÝy²…¢¼æ çÝy²æ ±¢ }¢‹²„ï }¢ë¼}¢ì J If you think it takes birth
¼ƒ¢çÐ y±æ }¢ã¢Ï¢¢ã¢ï ÝñÝæ à¢¢ïç™¼é}¢ãüç„ JJ If you think it meets death
Even then, here, let me say
II-27 …¢¼S² çã {íé±¢ï }¢ëy²é{íéü±æ …‹}¢ }¢ë¼S² ™ J For that is born, certain is death
¼S}¢¢ÎÐçÚã¢²ïüùƒïü Ý y±æ à¢¢ïç™¼é}¢ãüç„ JJ For that is dead, certain is birth
Then for this inevitable, let me say
II-28 ¥Ã²QU¢ÎèçÝ |¢ê¼¢çÝ Ã²QU}¢Š²¢çÝ |¢¢Ú¼ J At the beginning none were there
¥Ã²QUçÝ{Ý¢‹²ï± ¼~¢ ÜU¢ ÐçÚÎï±Ý¢ JJ Only in the middle exist all
At the end none will be there
II-29 ¥¢p²ü±yÐà²ç¼ ÜUçpÎïÝ- Sees it as wonderful, one

}¢¢p²ü±mÎç¼ ¼ƒñ± ™¢‹²: J Says it as wonderful, one
¥¢p²ü±Ó™ñÝ}¢‹²: à¢ë‡¢¢ïç¼ Hears it as wonderful, one
Ÿ¢éy±¢Œ²ïÝæ ±ïÎ Ý ™ñ± ÜUçp¼ì JJ Understands it fully, none.
II-30 Îïãè çÝy²}¢±Š²¢ïù²æ Îïãï „±üS² |¢¢Ú¼ J In dweller, eternal, and stable
¼S}¢¢y„±¢üç‡¢ |¢ê¼¢çÝ Ý y±æ à¢ïç™¼é}¢ãüç„ JJ Shines Bharata! In bodies all
Then about all beings, let me say
II-31 S±{}¢ü}¢çÐ ™¢±ïÿ² Ý ç±ÜUç}Ð¼é}¢ãüç„ J Even if you consider, duty, your own
{}²¢üçh ²éh¢ÓÀïî²¢ïù‹²yÿ¢ç~¢²S² Ý ç±l¼ï J It’s unfit to grieve, let it be known
Better than a righteous war, well fought one

II-32 ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ S±x¢üm¢Ú}¢Ð¢±ë¼}¢ì J War like this, an unsought one
„éç¶Ý: ÿ¢ç~¢²¢: Ð¢ƒü H|¢‹¼ï ²éh}¢èÎëà¢}¢ì JJ Is heaven’s door, unclosed one
Partha! Comes, war, like this one
II-33 ¥ƒ ™ïœ±ç}¢}¢æ {}²Z „Xí¢}¢æ Ý ÜUçÚc²ç„ J If you don’t fight now this war,
¼¼: S±{}¢Z ÜUè=¼ ™ çãy±¢ Ð¢Ð}¢±¢ŒS²ç„ JJ Partha! See! This righteous war
The dutifulness and your fame
II-34 ¥ÜUè=¼ ™¢çÐ |¢ê¼¢çÝ ÜUƒç²c²ç‹¼ ¼ïùÃ²²¢}¢ì J Future people will surely tell
„}|¢¢ç±¼S² ™¢ÜUè<¼}¢üÚ‡¢¢Îç¼çÚÓ²¼ï JJ Infamously how you fell
For a gentleman, let me tell
II-35 |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï y±¢æ }¢ã¢Úƒ¢: J These warriors your close friends
²ï¯¢æ ™ y±æ Ï¢ãé}¢¼¢ï |¢êy±¢ ²¢S²ç„ H¢Í¢±}¢ì JJ Will think, they, your near ones
That in the war you gave way
II-36 ¥±¢Ó²±¢Î¢æp Ï¢ãê‹±çÎc²ç‹¼ ¼±¢çã¼¢: J Those warriors your own foes

çÝ‹Î‹¼S¼± „¢}¢‰²Z ¼¼¢ï Îé:¶¼Úæ Ýé çÜU}¢ì JJ Will abuse you, in harsh words
Will accuse that, you fled away
II-37 ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z ç…y±¢ ±¢ |¢¢ïÿ²„ï }¢ãè}¢ì J If you are killed, heaven you gain
¼S}¢¢Îéçœ¢D ÜU¢ñ‹¼ï² ²éh¢² ÜUë¼çÝp²: JJ If you now win, earth you gain
Come on! Get up! You Kunti’s son
II-38 „é¶Îé:¶ï „}¢ï ÜUëy±¢ H¢|¢¢H¢|¢¢ñ …²¢…²¢ñ J Consider same pleasure and pain
¼¼¢ï ²éh¢² ²éÁ²S± Ýñ±æ Ð¢Ð}¢±¢ŒS²ç„ JJ Victory, defeat and loss and gain
Then fight well war now you
III-27 ÐíÜUë¼ï: çRU²}¢¢‡¢¢çÝ x¢é‡¢ñ: ÜU}¢¢üç‡¢ „±üà¢: J Nature is root for all the work
¥ãV¢Úç±}¢êÉ¢y}¢¢ ÜU¼¢üãç}¢ç¼ }¢‹²¼ï JJ Character, then, does all the work
Egoistic man, the ignorant one
III-28 ¼œ±ç±œ¢é }¢ã¢Ï¢¢ã¢ï x¢é‡¢ÜU}¢üç±|¢¢x¢²¢ï: Mighty armed! Best of men!

x¢é‡¢¢ x¢é‡¢ï¯é ±¼ü‹¼ §ç¼ }¢y±¢ Ý „Á…¼ï JJ Character, work; you know then
Character, character does interact
III-29 ÐíÜUë¼ïx¢éü‡¢„æ}}¢êÉ¢: „Á…‹¼ï x¢é‡¢ÜU}¢ü„é J To character, nature, ignorant click
¼¢ÝÜUëyFç±Î¢ï }¢‹Î¢‹ÜUëyFç±ó¢ ç±™¢H²ï¼ì JJ To character’s work, they do stick
Intelligent leaves the ignorant one
III-30 }¢ç² „±¢üç‡¢ ÜU}¢¢üç‡¢ „ó²S²¢Š²¢y}¢™ï¼„¢ J Surrender all the actions to me

çÝÚ¢à¢è<Ý}¢ü}¢¢ï |¢êy±¢ ²éŠ²S± ç±x¢¼Á±Ú: JJ Keep your mind in self, you see!
Greed you leave, attachment; leave
III-31 ²ï }¢ï }¢¼ç}¢Îæ çÝy²}¢Ýéç¼Dç‹¼ }¢¢Ý±¢: J Those who follow, this; my way
Ÿ¢h¢±‹¼¢ïùÝ„ê²‹¼¢ï }¢éÓ²‹¼ï ¼ïùçÐ ÜU}¢üç|¢: JJ Always in that detached way
Dedication full and jealousy-less
III-32 ²ï y±ï¼Î|²„ê²‹¼¢ï Ý¢Ýéç¼Dç‹¼ }¢ï }¢¼}¢ì J Those who do not follow my way
„±ü¿¢¢Ýç±}¢êÉ¢æS¼¢ç‹±çh ÝCÝ™ï¼„: JJ Always stay in attachment way
Dedication less and knowledge less
III-33 „Îëà¢æ ™ïC¼ï S±S²¢: ÐíÜUë¼ï¿¢¢üÝ±¢ÝçÐ J Even the wisemen always act
ÐíÜUëô¼ ²¢ç‹¼ |¢ê¼¢çÝ çÝx¢íã: ôÜU ÜUçÚc²ç¼ JJ As per nature that is the fact
Nature drives living beings all
III-34 §ç‹Îí²S²ïç‹Îí²S²¢ƒïü Ú¢x¢mï¯¢ñ Ã²±çSƒ¼¢ñ J Organs always seek desires

¼²¢ïÝü ±à¢}¢¢x¢ÓÀïœ¢¢ñ sS² ÐçÚÐç‹ƒÝ¢ñ JJ In craving and hate float organs
None should go, in their way
III-35 Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way
S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üï |¢²¢±ã: JJ Than done well, some others’ way
In one’s own way, the death is best
III-36 ¥ƒ ÜUïÝ Ðí²éQU¢ïù²æ Ð¢Ðæ ™Úç¼ ÐêL¯: J Then induced by what, Krishna! say
¥çÝÓÀó¢çÐ ±¢c‡¢ïü² Ï¢H¢çÎ± çÝ²¢ïç…¼: JJ Man does sin, in many a way
Though not willing, he does so
III-37 ÜU¢}¢ »¯ RU¢ï{ »¯ Ú…¢ïx¢é‡¢„}¢éj±: Desire it is! Anger it is!

}¢ã¢à¢Ý¢ï }¢ã¢Ð¢Œ}¢¢ ç±hKïÝç}¢ã ±ñçÚ‡¢}¢ì JJ Born from Rajas! Know it is!
Great consumer! Great sinner!

III-38 {ê}¢ïÝ¢ç±í²¼ï ±çq²üƒ¢Îà¢¢ïü }¢HïÝ ™ J Smoke covers fire, brightness; less
²ƒ¢ïËÏ¢ïÝ¢±ë¼¢ï x¢|¢üS¼ƒ¢ ¼ïÝïÎ}¢¢±ë¼}¢ì JJ Dust covers the mirror, clarity is less
Placenta covers the child, all darkness
III-39 ¥¢±ë¼æ ¿¢¢Ý}¢ï¼ïÝ ¿¢¢çÝÝ¢ï çÝy²±ñçÚ‡¢¢ J Never filled like a bottomless pot
ÜU¢}¢MÐï‡¢ ÜU¢ñ‹¼ï² ÎécÐêÚï‡¢¢ÝHïÝ ™ JJ Like consuming fire, which stops not
Enemy of wise, fights always
III-40 §ç‹Îí²¢ç‡¢ }¢Ý¢ï Ï¢éçhÚS²¢ç{D¢Ý}¢éÓ²¼ï J Organs and mind and intellect

»¼ñ<±}¢¢ïã²y²ï¯ ¿¢¢Ý}¢¢±ëy² ÎïçãÝ}¢ì JJ Are, for desire, places; select
Through them it deludes man
III-41 ¼S}¢¢œ±ç}¢ç‹Îí²¢‡²¢Î¢ñ çÝ²}² |¢Ú¼¯ü|¢ J Therefore, Bharata! Be careful

Ð¢Œ}¢¢Ý Ðí…çã sïÝæ ¿¢¢Ýç±¿¢¢ÝÝ¢à¢Ý}¢ì JJ Control organs, you then well
Desire is sinner, destroy it
III-42 §ç‹Îí²¢ç‡¢ ÐÚ¢‡²¢ãéçÚç‹Îí²ï|²: ÐÚæ }¢Ý: J Organs, it is said, are much great
}¢Ý„S¼é ÐÚ¢ Ï¢éçh²¢üï Ï¢éhï: ÐÚ¼S¼é „: JJ More than organs, mind is great
More than the mind, intellect great
III-43 »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ „æS¼|²¢y}¢¢Ý}¢¢y}¢Ý¢ J Thus after knowing, the great ultimate
IV-6 ¥…¢ïùçÐ „ó¢Ã²²¢y}¢¢ |¢ê¼¢Ý¢}¢èEÚ¢ïùçÐ „Ýì J Though I am unborn, unending self

ÐíÜUëô¼ S±¢}¢ç{D¢² „}|¢±¢}²¢y}¢}¢¢²²¢ J Though Lord of beings, is my self
I occur through the act of mine.
IV-7 ²Î¢ ²Î¢ çã {}¢üS² xH¢çÝ|¢ü±ç¼ |¢¢Ú¼ J Whenever whenever, the right is harmed
¥|²éyƒ¢Ý}¢{}¢üS² ¼Î¢y}¢¢Ýæ „ë…¢}²ã}¢ì JJ Whenever whenever, the wrong has formed
When wrong is up and right is down
V-28 ²¼ïç‹Îí²}¢Ý¢ïÏ¢éçh}¢éüçÝ}¢¢üïÿ¢ÐÚ¢²‡¢: J Joining organs, mind, intellect,

ç±x¢¼ïÓÀ¢|¢²RU¢ï{¢ï ²: „Î¢ }¢éQU »± „: JJ Aims who for freedom, state-perfect,
Leaving desire, fear, anger too,
V-29 |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ „±üH¢ïÜU}¢ãïEÚ}¢ì J As enjoyer of the sacrifices all
„éNÎæ „±ü|¢ê¼¢Ý¢æ ¿¢¢y±¢ }¢¢æ à¢¢ç‹¼}¢ëÓÀç¼ JJ As supreme lord of universe, all
As well wisher of beings all
VI-3 ¥¢LLÿ¢¢ï}¢éüÝï²¢üïx¢æ ÜU}¢ü ÜU¢Ú‡¢}¢éÓ²¼ï J For seeker of yoga; the ever silent,
²¢ïx¢¢MÉS²¼S²ñ± à¢}¢: ÜU¢Ú‡¢}¢éÓ²¼ï JJ Work is called the instrument.
For attainer of yoga, it is meant,
VI-6 Ï¢‹{éÚ¢y}¢¢y}¢ÝS¼S² ²ïÝ¢y}¢ñ±¢y}¢Ý¢ ç…¼: J Self is best friend of self,

¥Ý¢y}¢ÝS¼é à¢~¢éy±ï ±¼ïü¼¢y}¢ñ± à¢~¢é±¼ì JJ When self is won by one self.
Self is worst enemy of self,
VI-7 ç…¼¢y}¢Ý: Ðíà¢¢‹¼S² ÐÚ}¢¢y}¢¢ „}¢¢çã¼: J In heat and cold, loss and gain,
à¢è¼¢ïc‡¢„é¶Îé:¶ï¯é ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï:JJ In insult, praise, pleasure and pain,
Peaceful is, the winner of self,
VI-8 ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ ÜUêÅSƒ¢ï ç±ç…¼ïç‹Îí²: J With knowledge wisdom satisfied self,

²éQU §y²éÓ²¼ï ²¢ïx¢è „}¢H¢ïC¢à}¢ÜU¢@Ý: JJ Winner of senses, centred in self,
That yogi is called the perfect one,
VI-10 ²¢ïx¢è ²éTè¼ „¼¼}¢¢y}¢¢Ýæ Úãç„ çSƒ¼: J The yogi should always be,
»ÜU¢ÜUè ²¼ç™œ¢¢y}¢¢ çÝÚ¢à¢èÚÐçÚx¢íã: JJ In his self, know from me,
Being alone, with mind; tranquil,
VI-15 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J Always being in self in this way,
à¢¢ô‹¼ çÝ±¢ü‡¢ÐÚ}¢¢æ }¢y„æSƒ¢}¢ç{x¢ÓÀç¼ JJ Claiming the mind, in yoga this way,
VI-18 ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢y}¢‹²ï±¢±ç¼D¼ï J Mind is well regulated when,

çÝSÐëã: „±üÜU¢}¢ï|²¢ï ²éQU §y²éÓ²¼ï ¼Î¢ JJ In self alone, is positioned when,
For all desires, concerned not when,
VI-19 ²ƒ¢ ÎèÐ¢ï çÝ±¢¼Sƒ¢ï ÝïX¼ï „¢ïÐ}¢¢ S}¢ë¼¢ J Compared with peace, steadiness,
²¢ïçx¢Ý¢ï ²¼ç™œ¢S² ²éT¼¢ï ²¢ïx¢}¢¢y}¢Ý: JJ Of the lamp in a recess that is, windless,
Is the peace of the yogi’s mind;

VI-20 ²~¢¢ïÐÚ}¢¼ï ç™œ¢æ çÝLhæ ²¢ïx¢„ï±²¢ J When one’s mind, is tranquil,
²~¢ ™ñ±¢y}¢Ý¢y}¢¢Ýæ Ðà²ó¢¢y}¢çÝ ¼éc²ç¼ JJ When in yoga, it says still,
When self is seen, by the self,
VI-25 à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ {ëç¼x¢ëãè¼²¢ J Gradually, gradually withdrawing in,

¥¢y}¢„æSƒæ }¢Ý: ÜUëy±¢ Ý çÜUç@ÎçÐ ç™‹¼²ï¼ì JJ House of steadiness; entering in,
Positioning mind in self, inside,
VI-27 Ðíà¢¢‹¼}¢Ý„æ sïÝæ ²¢ïçx¢Ýæ „é¶}¢éœ¢}¢}¢ì J Peaceful mind attains that one,
©Ðñç¼ à¢¢‹¼Ú…„æ Ï¢ír¢|¢ê¼}¢ÜUË}¢¯}¢ì JJ Who is yogi, the bliss, best one.
He becomes tranquil and calm one,
VI-29 „±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü|¢ê¼¢çÝ ™¢y}¢çÝ J All living beings, in his self,

§üÿ¢¼ï ²¢ïx¢²éQU¢y}¢¢ „±ü~¢ „}¢Îà¢üÝ: JJ In all living beings, his very self,
Sees yogi with harmonious self,
VI-32 ¥¢y}¢¢ñÐ}²ïÝ „±ü~¢ „}¢æ Ðà²ç¼ ²¢ïù…éüÝ J His very self how one treats,
„é¶æ ±¢ ²çÎ ±¢ Îé:¶æ „ ²¢ïx¢è ÐÚ}¢¢ï }¢¼: JJ Arjuna others same way if he treats,
Pleasure, pain; same way, if he treats,
VII-4 |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: ¶æ }¢Ý¢ï Ï¢éçhÚï± ™ J Land and water fire too,
¥ãV¢Ú §¼è²æ }¢ï ç|¢ó¢¢ ÐíÜUëç¼ÚC{¢ JJ Air and space, mind, intellect too,
To these seven, then adding ego,
VII-5 ¥ÐÚï²ç}¢¼Sy±‹²¢æ ÐíÜUëô¼ ç±çh }¢ï ÐÚ¢}¢ì J This my nature is the lower one,
…è±|¢ê¼¢æ }¢ã¢Ï¢¢ã¢ï ²²ïÎæ {¢²ü¼ï …x¢¼ì JJ Apart from this is the higher one,
Life of living beings is which one,
VII-7 }¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜUç@ÎçS¼ {ÝT² J There is nothing greater than me,
All these worlds are strung on me,
VII-8 Ú„¢ïùã}¢Œ„é ÜU¢ñ‹¼ï² Ðí|¢¢çS}¢ à¢çà¢„ê²ü²¢ï: J Taste in water: me, Kunti’s son!
Ðí‡¢±: „±ü±ïÎï¯é à¢ÏÎ: ¶ï Ð¢ñL¯æ Ýë¯é JJ Brightness: me, of moon and sun.
In all the vedas, “Aum” is me,
VII-9 Ðé‡²¢ï x¢‹{: ÐëçƒÃ²¢æ ™ ¼ï…p¢çS}¢ ç±|¢¢±„¢ñ J The scent of earth is sure me,
…è±Ýæ „±ü|¢ê¼ï¯é ¼Ðp¢çS}¢ ¼ÐçS±¯é JJ Brilliance of fire is also me.
The life of all beings is me,
VII-10 Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ ç±çh Ð¢ƒü „Ý¢¼Ý}¢ì J Seed of all beings is me,
Ï¢éçhÏ¢éüçh}¢¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì JJ The ancient one, Partha! See.
The intelligence of intelligent is me,
VII-11 Ï¢Hæ Ï¢H±¼¢æ ™¢ãæ ÜU¢}¢Ú¢x¢ç±±<…¼}¢ì J The strength of strong ones is me,
{}¢¢üç±Lh¢ï |¢ê¼ï¯é ÜU¢}¢¢ïùçS}¢ |¢Ú¼¯ü|¢ JJ When it is desireless, know now ye.
In the living beings desire is me,
VII-12 ²ï ™ñ± „¢çœ±ÜU¢ |¢¢±¢ Ú¢…„¢S¼¢}¢„¢p ²ï J And, whosoever is Sattvik one,

}¢œ¢ »±ïç¼ ¼¢ç‹±çh Ý y±ãæ ¼ï¯é ¼ï }¢ç² JJ Who is Rajasik, Tamasik one,
They exist because of me,
VII-13 ç~¢ç|¢x¢éü‡¢}¢²ñ|¢¢ü±ñÚïç|¢: „±üç}¢Îæ …x¢¼ì J Deluded by these characters three,

}¢¢ïçã¼æ Ý¢ç|¢…¢Ý¢ç¼ }¢¢}¢ï|²: ÐÚ}¢Ã²²}¢ì JJ All these worlds cannot see,
The ultimate and supreme: me,
VII-14 Îñ±è sï¯¢ x¢é‡¢}¢²è }¢}¢ }¢¢²¢ ÎéÚy²²¢ J This illusion is created by me.
}¢¢}¢ï± ²ï ÐíÐl‹¼ï }¢¢²¢}¢ï¼¢æ ¼Úç‹¼ ¼ï JJ It’s divine and characterful, see.
This illusion is difficult to cross,
VIII-3 ¥ÿ¢Úæ Ï¢ír¢ ÐÚ}¢æ S±|¢¢±¢ïùŠ²¢y}¢}¢éÓ²¼ï J Imperishable supreme is ultimate,

|¢ê¼|¢¢±¢ïj±ÜUÚ¢ï ç±„x¢ü: ÜU}¢ü„æç¿¢¼: JJ Inner essence is self, my mate!
VIII-4 ¥ç{|¢ê¼æ ÿ¢Ú¢ï |¢¢±: ÐéL¯E¢ç{Îñ±¼}¢ì J Being is that which perishes, you see,
¥ç{²¿¢¢ïùã}¢ï±¢~¢ Îïãï Îïã|¢ë¼¢æ ±Ú JJ The “person” is really divine, know ye.
In this body the sacrifice is ‘me’,
IX-6 ²ƒ¢ÜU¢à¢çSƒ¼¢ï çÝy²æ ±¢²é: „±ü~¢x¢¢ï }¢ã¢Ýì J Wind, eternally is in the sky,
¼ƒ¢ „±¢üç‡¢ |¢ê¼¢çÝ }¢ySƒ¢Ýèy²éÐ{¢Ú² JJ Reaching every part of the sky,
All living beings stay in ‘me’

IX-7 „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² ÐíÜUëô¼ ²¢ç‹¼ }¢¢ç}¢ÜU¢}¢ì J All living beings, see! Kunti’s son,
ÜUËÐÿ¢²ï ÐéÝS¼¢çÝ ÜUËÐ¢Î¢ñ ç±„ë…¢}²ã}¢ì JJ Come from nature, my own one,
At end of creation to into ‘me’,
IX-8 ÐíÜUëô¼ S±¢}¢±C|² ç±„ë…¢ç}¢ ÐéÝ: ÐéÝ: J Assuming the nature of ‘me’,
|¢ê¼x¢í¢}¢ç}¢}¢æ ÜUëyF}¢±à¢æ ÐíÜUë¼ï±üà¢¢¼ì JJ Again and again, them, sends out ‘me’,
Living beings are helpless, see!,
IX-9 Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ çÝÏ¢ŠÝç‹¼ {ÝT² J By these actions is bound not ‘me’,
©Î¢„èÝ±Î¢„èÝ}¢„QUæ ¼ï¯é ÜU}¢ü„é JJ Winner of wealth! Now listen ‘me’,
As unconcerned one, stays ever ‘me’,
IX-10 }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: „ê²¼ï „™Ú¢™Ú}¢ì J Nature, under supervision of ‘me’,
ãï¼éÝ¢ÝïÝ ÜU¢ñ‹¼ï² …x¢çmÐçÚ±¼ü¼ï JJ Produces moving, non-moving, see!
Because of the fact, this very one,
IX-11 ¥±…¢Ýç‹¼ }¢¢æ }¢êÉ¢ }¢¢Ýé¯èæ ¼Ýé}¢¢çŸ¢¼}¢ì J Ignorant ones know not ‘me’,
ÐÚæ |¢¢±}¢…¢Ý‹¼¢ï }¢}¢ |¢ê¼}¢ãïEÚ}¢ì JJ Residing in human body is ‘me’.
They know not supremacy of ‘me’,
IX-12 }¢¢ïÍ¢¢à¢¢ }¢¢ïÍ¢ÜU}¢¢ü‡¢¢ï }¢¢ïÍ¢¿¢¢Ý¢ ç±™ï¼„: J With false hopes, with false works,
Ú¢ÿ¢„è}¢¢„éÚèæ ™ñ± ÐíÜUëô¼ }¢¢ïçãÝèæ çŸ¢¼¢: JJ With false knowledge, thoughtless ones,
They follow the, demonic ways.
IX-13 }¢ã¢y}¢¢ÝS¼é }¢¢æ Ð¢ƒü Îñ±èæ ÐíÜUëç¼}¢¢çŸ¢¼¢: J With right hopes, with right works,
|¢…‹y²Ý‹²}¢Ý„¢ï ¿¢¢y±¢ |¢ê¼¢çÎ}¢Ã²²}¢ì JJ With right knowledge, thoughtful ones,
They follow the pure, divine ways,
X-20 ¥ã}¢¢y}¢¢ x¢éÇ¢ÜUïà¢ „±ü|¢ê¼¢à¢²çSƒ¼: J Winner of sleep! Self is me,

¥ã}¢¢çÎp }¢Š²æ ™ |¢ê¼¢Ý¢}¢‹¼ »± ™ JJ Inside all beings you see.
Beginning and middle is me,
X-32 „x¢¢ü‡¢¢}¢¢çÎÚ‹¼p }¢Š²æ ™ñ±¢ã}¢…éüÝ J Among created ones, beginning is me

¥Š²¢y}¢ç±l¢ ç±l¢Ý¢æ ±¢Î: Ðí±Î¼¢}¢¢ã}¢ì JJ Arjuna! Middle, end also is me.
Among the ‘vidyas’; “Atma-vidya” me.
XIII-1 §Îæ à¢ÚèÚæ ÜU¢ñ‹¼ï² ÿ¢ñ~¢ç}¢y²ç|¢{è²¼ï J This body, as field,
»¼l¢ï ±ïçœ¢ ¼æ Ðí¢ãé: ÿ¢ï~¢¿¢ §ç¼ ¼çmÎ: JJ Kunti’s son!, is called
As knower of field,
XIII-2 ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh „±üÿ¢ï~¢ï¯é |¢¢Ú¼ J As knower of field, you know me,
ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ï¿¢¢üÝæ ²œ¢Á¿¢¢Ýæ }¢¼æ }¢}¢ JJ In all fields, Bharata! Yes! You see!
Knowledge of field and knower too,
XIII-3 ¼yÿ¢ï~¢æ ²Ó™ ²¢Îëv™ ²çmÜU¢çÚ ²¼p ²¼ì J That field is how,
„ ™ ²¢ï ²yÐí|¢¢±p ¼y„}¢¢„ïÝ }¢ï Ô¢ë‡¢é JJ It disforms how,
That person is how,
His ability is how,
In brief know now,
From me, you now.
XIII-6 §ÓÀ¢ mï¯: „é¶æ Îé:¶æ „Y¢¼pï¼Ý¢ {ëç¼: J Like, dislike, pleasure, pain, too,
»¼yÿ¢ï~¢æ „}¢¢„ïÝ „ç±ÜU¢Ú}¢éÎ¢N¼}¢ì JJ The sum, alertness, stability to,
This is field, in brief, know you,
XIII-7 ¥}¢¢çÝy±}¢Îç}|¢y±}¢ôã„¢ ÿ¢¢ç‹¼Ú¢…ü±}¢ì J Proudlessness; showlessness;

¥¢™¢²¢üïÐ¢„Ýæ à¢¢ñ™æ Sƒñ²ü}¢¢y}¢ç±çÝx¢íã: JJ Harmlessness; uprightness;
Straigtliness; cleanliness;
XIII-19 ÐíÜUëô¼ ÐéL¯æ ™ñ± ç±hKÝ¢çÎ ©|¢¢±çÐ J Nature and person, both you know,
ç±ÜU¢Ú¢æp x¢é‡¢¢æpñ± ç±çh ÐíÜUëç¼„}|¢±¢Ýì JJ Are without beginning, yes, it’s so.
Because of “Gunas”, deformation, know.
XIII-20 ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: ÐíÜUëç¼LÓ²¼ï J The forming of mechanism and means too,
ÐéL¯: „é¶Îé:¶¢Ý¢æ |¢¢ïQëUy±ï ãï¼éLÓ²¼ï JJ Cause is the nature that know you.
For experiencing pleasures and pain too,
XIII-21 ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã |¢éÑQUï ÐíÜUëç¼…¢‹x¢é‡¢¢Ýì J Person, seated in nature, now you see!
ÜU¢Ú‡¢æ x¢é‡¢„X¢ïùS² „Î„l¢ïçÝ…‹}¢„é JJ Experiences “Gunas”, nature-born see.
Cause of being in good, evil way,

XIII-22 ©ÐÎíC¢Ýé}¢‹¼¢ ™ |¢¼¢ü |¢¢ïQU¢ }¢ãïEÚ: J Observer, allower; and supporter see!
ÐÚ}¢¢y}¢ïç¼ ™¢Œ²éQU¢ï ÎïãïùçS}¢‹ÐéL¯: ÐÚ: Experiencer, also great lord see!
Supreme self, in everybody ‘me’,
XIII-23 ² »±æ ±ïçœ¢ ÐéL¯æ ÐíÜUëô¼ ™ x¢é‡¢ñ: „ã J Knows this, real person who,
„±üƒ¢ ±¼ü}¢¢Ý¢ïùçÐ Ý „ |¢ê²¢ïùç|¢…¢²¼ï JJ Knows nature, with ‘Gunas” who,
Whatever way, may live he,
XIII-24 Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ ÜUïç™Î¢y}¢¢Ý}¢¢y}¢Ý¢ J In meditation some see self,

¥‹²ï „¢æw²ïÝ ²¢ïx¢ïÝ ÜU}¢ü²¢ïx¢ïÝ ™¢ÐÚï JJ In own self, by own self.
Others know in knowledge path,
XIII-26 ²¢±y„T¢²¼ï çÜUç@y„œ±æ Sƒ¢±Ú…X}¢}¢ì J Whatever is born in this world,

ÿ¢ï~¢ÿ¢ï~¢¿¢„æ²¢ïx¢¢œ¢çmçh |¢Ú¼¯ü|¢ JJ Non moving or moving in world,
Is from union of field-knower and field, two,
XIII-27 „}¢æ „±ïü¯é |¢ê¼ï¯é ç¼D‹¼æ ÐÚ}¢ïEÚ}¢ì J Equally in living being all,
ç±Ýà²yS±ç±Ýà²‹¼æ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Is stationed, supreme lord of all,
Perishes not, see, when perish all,
XIII-30 ²Î¢ |¢ê¼Ðëƒx|¢¢±}¢ïÜUSƒ}¢ÝéÐà²ç¼ J Different beings in one,

¼¼ »± ™ ç±S¼¢Úæ Ï¢ír¢ „}Ðl¼ï ¼Î¢ JJ In different beings; one,
Who sees; becomes one,
XIII-32 ²ƒ¢ „±üx¢¼æ „¢ñÿ}²¢Î¢ÜU¢à¢æ Ý¢ïÐçHŒ²¼ï J Though it is everywhere pervading all

„±ü~¢¢±¢çSƒ¼¢ï Îïãï ¼ƒ¢y}¢¢ Ý¢ïÐçHŒ²¼ï JJ The subtle space is not tainted at all
Though it is present in all
XIII-33 ²ƒ¢ ÐíÜU¢à¢²y²ïÜU: ÜUëyFæ H¢ïÜUç}¢}¢æ Úç±: J Though in whole worlds; Kunti’s son!
ÿ¢ï~¢æ ÿ¢ï~¢è ¼ƒ¢ ÜUëyFæ ÐíÜU¢à¢²ç¼ |¢¢Ú¼ JJ Illuminates how worlds, one sun!
Though it is one; super self,
XIII-34 ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ïÚï±}¢‹¼Úæ ¿¢¢Ý™ÿ¢é¯¢ J Difference of knower and field,

|¢ê¼ÐíÜUëç¼}¢¢ïÿ¢æ ™ ²ï ç±Îé²¢üç‹¼ ¼ï ÐÚ}¢ì JJ With knowledge-eye who sees indeed,
He becomes, from nature of beings; free
XIV-1 ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ ¿¢¢Ý¢Ýæ ¿¢¢Ý}¢éœ¢}¢}¢ì J Top knowledge now, listen from me,
²Á¿¢¢y±¢ }¢éÝ²: „±ïü ÐÚ¢æ ç„çhç}¢¼¢ï x¢¼¢: JJ It’s best one, again hear ye,
After this world, reached ultimate.
XIV-2 §Îæ ¿¢¢Ý}¢éÐ¢çŸ¢y² }¢}¢ „¢{}²ü}¢¢x¢¼¢: J If one takes Path this one;
„x¢ïüùçÐ Ý¢ïÐ…¢²‹¼ï ÐíH²ï Ý Ã²ƒç‹¼ ™ JJ With me becomes same and one,
At creation they have no birth,
XIV-3 }¢}¢ ²¢ïçÝ}¢üãÎìÏ¢ír¢ ¼çS}¢‹x¢|¢Z Î{¢}²ã}¢ì J Great ultimate is my creation place,

„}|¢±: „±ü|¢ê¼¢Ý¢æ ¼¼¢ï |¢±ç¼ |¢¢Ú¼ JJ My seed is placed, in that place
Birth of beings thus takes place,
XIV-4 „±ü²¢ïçÝ¯é ÜU¢ñ‹¼ï² }¢ê¼ü²: „}|¢±ç‹¼ ²¢: J Kunti’s son, forms; whatsoever
¼¢„¢æ Ï¢ír¢ }¢ãl¢ïçÝÚãæ Ï¢è…ÐíÎ: çÐ¼¢ JJ Are produced, here, there, wherever,
Great ultimate; the creation place; me,
XIV-5 „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: ÐíÜUëç¼„}|¢±¢: J Sattva, Rajas, and Tamas, these three,
çÝÏ¢ŠÝç‹¼ }¢ã¢Ï¢¢ã¢ï Îïãï ÎïçãÝ}¢Ã²²}¢ì JJ Are character born gunas, you see,
Mighty - armed - one! They bind see,
XIV-6 ¼~¢ „œ±æ çÝ}¢üHy±¢yÐíÜU¢à¢ÜU}¢Ý¢}¢²}¢ì J Sattva, you know, is pure, defectless,

„é¶„XïÝ Ï¢ŠÝ¢ç¼ ¿¢¢Ý}¢XïÝ ™¢ÝÍ¢ JJ Shines in men, being stainless.
It binds the person with happiness,
XIV-7 Ú…¢ï Ú¢x¢¢y}¢ÜUæ ç±çh ¼ëc‡¢¢„X„}¢éj±}¢ì J Rajas, you know, is passion-ness

¼çó¢Ï¢ŠÝ¢ç¼ ÜU¢ñ‹¼ï² ÜU}¢ü„XïÝ ÎïçãÝ}¢ì JJ Acts in men, with biased-ness
It binds person with busy-ness
XIV-8 ¼}¢Sy±¿¢¢Ý…æ ç±çh }¢¢ïãÝæ „±üÎïçãÝ¢}¢ì J Tamas, you hear, is knowledgeless.

Ðí}¢¢Î¢HS²çÝÎí¢ç|¢S¼çó¢Ï¢ŠÝ¢ç¼ |¢¢Ú¼ JJ Binds it men with darkness.
It binds person with sleepyness,
XIV-9 „œ±æ „é¶ï „T²ç¼ Ú…: ÜU}¢üç‡¢ |¢¢Ú¼ J Sattva binds men, with happiness,
¿¢¢Ý}¢¢±ëy² ¼é ¼}¢: Ðí}¢¢Îï „T²y²é¼ JJ Rajas binds men, with workness.
Covering knowledge, with darkness,

XIV-10 Ú…S¼}¢p¢ç|¢|¢ê² „œ±æ |¢±ç¼ |¢¢Ú¼ J Sattva dominates, Rajas, Tamas, know,
Ú…: „œ±æ ¼}¢pï± ¼}¢: „œ±æ Ú…S¼ƒ¢ JJ Rajas dominates, Sattva, Rajas, so,
Tamas dominates, Sattva, Tamas, also.
XIV-11 „±üm¢Úï¯é ÎïãïùçS}¢‹ÐíÜU¢à¢ ©Ð…¢²¼ï J Knowledge-light when brightly shines,

¿¢¢Ýæ ²Î¢ ¼Î¢ ç±l¢çm±ëhæ „œ±ç}¢y²é¼ JJ Through all organs when it beams,
Predominant then, Sattva you see,
XIV-12 H¢ï|¢: Ðí±ëçœ¢Ú¢Ú}|¢: ÜU}¢ü‡¢¢}¢à¢}¢: SÐëã¢ J Activity, greed, starting many things,
Ú…S²ï¼¢çÝ …¢²‹¼ï ç±±ëhï |¢Ú¼¯ü|¢ JJ Unrest, longing, mind in many things,
When on rise, predominant Rajas know,
XIV-13 ¥ÐíÜU¢à¢¢ïùÐí±ëçœ¢p Ðí}¢¢Î¢ï }¢¢ïã »± ™ J Dullness, inactivity and being reckless,

¼}¢S²ï¼¢çÝ …¢²‹¼ï ç±±ëhï ÜUéLÝ‹ÎÝ JJ Delusion and doing, seeing; less,
When on rise, predominant Tamas know,
XIV-14 ²Î¢ „œ±ï Ðí±ëhï ¼é ÐíH²æ ²¢ç¼ Îïã|¢ë¼ì J Predominant is Sattva in one when,
¼Î¢ïœ¢}¢ç±Î¢æ H¢ïÜU¢Ý}¢H¢‹Ðíç¼Ðl¼ï J Anybody leaves, it is sure then,
To better worlds, certainly he goes,
XIV-15 Ú…ç„ ÐíH²æ x¢y±¢ ÜU}¢ü„çX¯é …¢²¼ï J Predominant Rajas, in one when
¼ƒ¢ ÐíHèÝS¼}¢ç„ }¢êÉ²¢ïçÝ¯é …¢²¼ï JJ Anybody leaves; it is sure then
To busier worlds, certainly he goes,
XIV-16 ÜU}¢ü‡¢: „éÜUë¼S²¢ãé: „¢çœ±ÜUæ çÝ}¢üHæ ÈUH}¢ì J Fruit of Sattva; the purity is,
Ú…„S¼é ÈUHæ Îé:¶}¢¿¢¢Ýæ ¼}¢„: ÈUH}¢ì JJ Because of good deeds, so it is,
Fruit of Rajas; pain sure, is,
XIV-17 „œ±¢y„T¢²¼ï ¿¢¢Ýæ Ú…„¢ï H¢ï|¢ »± ™ J Arises knowledge from Sattva see,
Ðí}¢¢Î}¢¢ïã¢ñ ¼}¢„¢ï |¢±¼¢ïù¿¢¢Ý}¢ï± ™ JJ Arises greediness from Rajas you see;
Arises difficulty from Tamas you see,
XIV-18 ªŠ±Z x¢ÓÀç‹¼ „œ±Sƒ¢ }¢Š²ï ç¼Dç‹¼ Ú¢…„¢: J To top most places, Sattvik ever grows
…Í¢‹²x¢é‡¢±ëçœ¢Sƒ¢ ¥{¢ï x¢ÓÀç‹¼ ¼¢}¢„¢: JJ To middle places, Rajasik ever goes
In lower places; Tamasik ever stays.
XIV-19 Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ ²Î¢ ÎíC¢ÝéÐà²ç¼ J Character is one, whoever does.
x¢é‡¢ï|²p ÐÚæ ±ïçœ¢ }¢j¢±æ „¢ïùç{x¢ÓÀç¼ JJ Sees he who, real doer, thus,
Non doing one, knows then he.
XIV-20 x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè Îïã„}¢éj±¢Ýì J Crosses he who, those ‘Gunas’ three,

…‹}¢}¢ëy²é…Ú¢Îé: ¶ñ<±}¢éQU¢ïù}¢ë¼}¢Ô¢éA¼ï JJ Body is formed from which three,
From birth, death, decay and pain, see,
XV-1 ªŠ±ü}¢êH}¢{:à¢¢¶}¢Eyƒæ ÐíãéÚÃ²²}¢ì J Roots on top and branches below,

À‹Î¢æç„ ²S² Ð‡¢¢üçÝ ²S¼æ ±ïÎ „ ±ïÎç±¼ì JJ Peepal tree is unending you know,
If you know this, all you know.
XV-2 ¥{p¢ïŠ±Z Ðí„ë¼¢S¼S² à¢¢¶¢ Above and below branches grow well,
x¢é‡¢Ðí±ëh¢ ç±¯²Ðí±¢H¢: J With nature and senses growth is well.
¥{p }¢êH¢‹²Ýé„‹¼¼¢çÝ Roots are strong, spread everywhere,
ÜU}¢¢üÝéÏ¢‹{èçÝ }¢Ýéc²H¢ïÜUï JJ Bind with work, men everywhere.
XV-3 Ý MÐ}¢S²ïã ¼ƒ¢ïÐH|²¼ï It’s full form is not at all known,

Ý¢‹¼¢ï Ý ™¢çÎÝü ™ „}Ðíç¼D¢ J Start, middle and end is unknown.
¥Eyƒ}¢ïÝæ „éç±MÉ}¢êH- Cut this tree, rooted so strong,
}¢„Xà¢›ï‡¢ {ëÉïÝ çÀœ±¢ JJ With detachment axe, sharp and strong.
XV-16 m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï ÿ¢Úp¢ÿ¢Ú »± ™ J Two kinds of persons are in the world,
ÿ¢Ú: „±¢üç‡¢ |¢ê¼¢çÝ ÜUêÅSƒ¢ïùÿ¢Ú ©Ó²¼ï JJ Perishable, imperishable, it is now told.
Perishable are living beings all,
XVII-1 ²ï à¢¢›ç±ç{}¢éy„ëÁ² ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J In unscientific ways worship who,

¼ï¯¢æ çÝD¢ ¼é ÜU¢ ÜUëc‡¢ „œ±}¢¢ã¢ï Ú…S¼}¢: JJ But with dedication worship who,
Sattva, Rajas or Tamas or what?
XVII-2 ç~¢ç±{¢ |¢±ç¼ Ÿ¢h¢ ÎïçãÝ¢æ „¢ S±|¢¢±…¢ J Dedication occurs in way three,
„¢çœ±ÜUè Ú¢…„è ™ñ± ¼¢}¢„è ™ïç¼ ¼¢æ à¢ë‡¢é JJ In everybody from, own nature see.
Hear you now, third tamasik one.

XVII-3 „œ±¢ÝéMÐ¢ „±üS² Ÿ¢h¢ |¢±ç¼ |¢¢Ú¼ J As per nature in all men,
Ÿ¢h¢}¢²¢ïù²æ ÐéL¯¢ï ²¢ï ²ÓÀîh: „ »± „: JJ Bharata! Occurs dedication.
Person is form of, dedication.
XVII-4 ²…‹¼ï „¢çy±ÜU¢ Îñ±¢‹²ÿ¢Úÿ¢¢æç„ Ú¢…„¢: J Sattviks worship divine ones.

Ðíï¼¢‹|¢ê¼x¢‡¢¢æp¢‹²ï ²…‹¼ï ¼¢}¢„¢ …Ý¢: JJ Rajasiks worship devilish ones.
Tamasiks worship demonic ones.
XVII-5 ¥à¢¢›ç±çã¼æ Í¢¢ïÚæ ¼Œ²‹¼ï ²ï ¼Ð¢ï …Ý¢: J In unscientific and horrible way,
Î}|¢¢ãV¢Ú„æ²éQU¢: ÜU¢}¢Ú¢x¢Ï¢H¢ç‹±¼¢: JJ Temper body who in terrible way,
With show, ego, who do so,
XVII-6 ÜU¯ü²‹¼: à¢ÚèÚSƒæ |¢ê¼x¢í¢}¢}¢™ï¼„: J Torture body and organs too,

}¢¢æ ™ñ±¢‹¼: à¢ÚèÚSƒæ ¼¢ç‹±hK¢„éÚçÝp²¢Ýì JJ They are fools know now you,
Torture ‘me’ too, their inner one,
XVII-7 ¥¢ã¢ÚSy±çÐ „±üS² ç~¢ç±{¢ï |¢±ç¼ çÐí²: J Food also of all you see,
²¿¢S¼ÐS¼ƒ¢ Î¢Ýæ ¼ï¯¢æ |¢ïÎç}¢}¢æ Ô¢ë‡¢é JJ Is liked in ways; three
Sacrifice tempering, giving too.
XVII-8 ¥¢²é:„œ±Ï¢H¢Ú¢ïx²„é¶Ðíèç¼ç±±{üÝ¢: J Vitality, energy, vigorousness,

ÚS²¢: çFx{¢: çSƒÚ¢ Nl¢ ¥¢ã¢Ú¢: „¢çœ±ÜUçÐí²¢: JJ Health, happiness, cheerfulness,
Gives ever the sattvik food,
XVII-9 ÜUÅì±}HH±‡¢¢y²éc‡¢¼èÿ‡¢Mÿ¢ç±Î¢çãÝ: J Bitter, sour and salty, lot,

¥¢ã¢Ú¢ Ú¢…„S²ïC¢ Îé:¶à¢¢ïÜU¢}¢²ÐíÎ¢: JJ Pungent, harshy, and soft not,
Causing pain is Rajasik food,
XVII-10 ²¢¼²¢}¢æ x¢¼Ú„æ Ðêç¼ Ð²éüç¯¼æ ™ ²¼ì J Stale, tasteless, smelling lot,
©çÓÀC}¢çÐ ™¢}¢ïŠ²æ |¢¢ï…Ýæ ¼¢}¢„çÐí²}¢ì JJ Decayed, refuse, and pure not,
Causing grief is tamasik food,
XVII-11 ¥ÈUH¢ÜU¢çÑì ÿ¢ç|¢²ü¿¢¢ï ç±ç{çÎC¢ï ² §Á²¼ï J Because it is proper to do,

²CÃ²}¢ï±ïç¼ }¢Ý: „}¢¢{¢² „ „¢çœ±ÜU: JJ Without desiring returns too,
If done with honesty too,
XVII-12 ¥ç|¢„‹{¢² ¼é ÈUHæ Î}|¢¢ƒü}¢çÐ ™ñ± ²¼ì J Because it is great to show,
§Á²¼ï |¢Ú¼Ÿ¢ïD ¼æ ²¿¢æ ç±çh Ú¢…„}¢ì JJ With desiring returns also,
If done with impurity too,
XVII-13 ç±ç{ãèÝ}¢„ëC¢ó¢æ }¢‹~¢ãèÝ}¢Îçÿ¢‡¢}¢ì J Being done in thought lessness,

Ÿ¢h¢ç±Úçã¼æ ²¿¢æ ¼¢}¢„æ ÐçÚ™ÿ¢¼ï JJ Dedication less and method less,
If done with ignorance too,
XVII-14 Îï±çm…x¢éLÐí¢¿¢Ðê…Ýæ à¢¢ñ™}¢¢…ü±}¢ì J Respect to divine and pure ones,

Ï¢ír¢™²ü}¢ôã„¢ ™ à¢¢ÚèÚæ ¼Ð ©Ó²¼ï JJ Respect to teachers, knowing ones,
Cleanliness and uprightness,
XVII-15 ¥Ýémïx¢ÜUÚæ ±¢v²æ „y²æ çÐí²çã¼æ ™ ²¼ì J Unemotional speech, truthfulness

S±¢Š²¢²¢|²„Ýæ ™ñ± ±¢Ñì }¢²æ ¼Ð ©Ó²¼ï JJ Cheerful words and pleasantness
Prayer songs, self-studyness
XVII-16 }¢Ý:Ðí„¢Î: „¢ñ}²y±æ }¢¢ñÝ}¢¢y}¢ç±çÝx¢íã: J Peace of mind and gentleness,

XVII-17 Ÿ¢h²¢ ÐÚ²¢ ¼#æ ¼ÐS¼ç~¢ç±{æ ÝÚñ: J With dedication in ways three
¥ÈUH¢ÜU¢Ñì çÿ¢ç|¢²éüQUñ: „¢çœ±ÜUæ ÐçÚ™ÿ¢¼ï JJ Tempers himself when man see!
In the fruits with interest none,
XVII-18 „yÜU¢Ú}¢¢ÝÐê…¢ƒZ ¼Ð¢ï Î}|¢ïÝ ™ñ± ²¼ì J Seeking honour altering ways three
çRU²¼ï ¼çÎã Ðí¢ïQUæ Ú¢…„æ ™H}¢{íé±}¢ì JJ Does tempering when man see!
With detachment in fruits none,
XVII-19 }¢êÉx¢í¢ãï‡¢¢y}¢Ý¢ï ²yÐèÇ²¢ çRU²¼ï ¼Ð: J In ignorance leaving ways three,

ÐÚS²¢ïy„¢ÎÝ¢ƒZ ±¢ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Troubles himself when man see,
Also troubles others when man,
XVII-20 Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ Îè²¼ïùÝéÐÜU¢çÚ‡¢ï J Because it is right to give, it is done

Îïà¢ï ÜU¢Hï ™ Ð¢~¢ï ™ ¼g¢Ýæ „¢çœ±ÜUæ S}¢ë¼}¢ì JJ With expectation for returns, totally none
Place, time and receiver being right

XVII-21 ²œ¢é Ðíy²éÐÜU¢Ú¢ƒZ ÈUH}¢éçgà² ±¢ ÐéÝ: J Because it gives name, when it is done,
Îè²¼ï ™ ÐçÚçvHCæ ¼g¢Ýæ Ú¢…„æ S}¢ë¼}¢ì JJ Non consideration to returns, being none,
With grudging for show, it is done,
XVII-22 ¥Îïø¢ÜU¢Hï ²g¢Ý}¢Ð¢~¢ï|²p Îè²¼ï J Being careless when it is done
¥„yÜUë ¼}¢±¿¢¢¼æ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ With respect and regard being none
Place, time receiver being not right
XVII-23 ú ¼y„çÎç¼ çÝÎïüà¢¢ï Ï¢ír¢‡¢ç›ç±{: S}¢ë¼: J “AUM: THAT SATH” in this way see,
Ï¢í¢r¢‡¢¢S¼ïÝ ±ïÎ¢p ²¿¢¢p ç±çã¼¢: ÐéÚ¢ JJ Addressed ultimate; in ways three,
Vedas and Brahmanas are made by that,
XVII-24 ¼S}¢¢Î¢ïç}¢y²éÎ¢Ny² ²¿¢Î¢Ý¼Ð:çRU²¢: J “AUM” is uttered first, at very start,
Ðí±¼ü‹¼ï ç±{¢Ý¢ïQU¢: „¼¼æ Ï¢ír¢±¢çÎÝ¢}¢ì JJ Of sacrifice, giving, you know that,
Of tempering, works, you see that,
XVII-25 ¼çÎy²Ýç|¢„‹{¢² ÈUHæ ²¿¢¼Ð:çRU²¢: J “THAT” is aimed at, and fruit not too.
Î¢ÝçRU²¢p ç±ç±{¢: çRU²‹¼ï }¢¢ïÿ¢ÜU¢çÑìÿ¢ç|¢: JJ While doing sacrifice, tempering too;
While giving anything, working too,
XVII-26 „j¢±ï „¢{é|¢¢±ï ™ „çÎy²ï¼yÐí²éÁ²¼ï J “SATH” is truth, reality, fact
Ðíà¢S¼ï ÜU}¢üç‡¢ ¼ƒ¢ „ÓÀÏÎ: Ð¢ƒü ²éÁ²¼ï JJ “SATH” ever prevails, in any act.
“SATH” was, is and will ever be.
XVII-27 ²¿¢ï ¼Ðç„ Î¢Ýï ™ çSƒç¼: „çÎç¼ ™¢ïÓ²¼ï J Stationed in sacrifice, tempering too,
ÜU}¢ü ™ñ± ¼Îƒèü²æ „çÎy²ï±¢ç|¢{è²¼ï JJ Sure is “SATH”, and in giving too,
See! If work, done aiming “THAT”
XVII-28 ¥Ÿ¢h²¢ ãé¼æ Îœ¢æ ¼ÐS¼#æ ÜUë¼æ ™ ²¼ì J Without dedication when work done
¥„çÎy²éÓ²¼ï Ð¢ƒü Ý ™ ¼yÐíïy² Ý¢ï §ã JJ Giving, tempering or anything done
Partha! As “ASATH” it is ever known
It may be surprising that how the concept of Brahman is appearing in Saankhyan way of
spirituality. From XVII-1 onwards the aspects of ‘thraigunaa’ (three gunas) are described.
This continues with thrividham (three ways) up to XVII-22, where the Tamasic daanam
(giving) is described.
Then the spirit of ú is described from XVII-23 to XVII-28, the very end of chapter XVII,
which is about three type of shraddha (dedication).
Then the aspect of ‘trividham’ (three ways continues with XVIII-4 (thrividham of tyaga),
which is the Saankhyan aspect. Entire content from XVII-23 (ú tat sad) is about Brahman.
This is to show that even Brahman contains three gunas with in it – with in three angles
of ú, tat and sat. AUM is A the beginning, U is the middle and M is the completion (like
Brahma, Vishnu and Shiva aspects).
‘That’ is also has three ways of formless, fromless/formful and formful (Brahma Sutra
540; IV-4-7). Again, sat also has three ways of fact in past, reality in present and certainty
of future.
Every thing up to Brahman is shaded by three gunas.
It is Parabrahman (Supreme Ultimate) which is without gunas and which is beyond gunas,
the transcendental. It is telling that beyond AUM, the bindu (.) is beyond ‘That’ and beyond
Sath, beyond any description.
This is stressing all, except Parabhrahman (the transcendental supreme formless) is

influenced, enveloped by three aspects of gunas, which is Saankhyan (‘Trigunyam’ –
Saankhya Sutra 5 (page 369).
It has to be understood that Saguna Brahman (formfull ultimate) is subject to three gunas
and Nirguna Brahma (formless ultimate) is beyond the three gunas.
XVIII-4 çÝp²æ Ô¢ë‡¢é }¢ï ¼~¢ y²¢x¢ï |¢Ú¼„œ¢}¢ J Now listen my conclusion in that one,
y²¢x¢¢ï çã ÐéL¯Ã²¢Í¢í ç~¢ç±{: „}ÐíÜUè<¼¼: JJ Regarding relinquition, oh! Great one!
Relinquition, Bharata! Oh! Best one!
XVIII-5 ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²æ ÜU¢²ü}¢ï± ¼¼ì J Sacrifice, giving and tempering works,
²¿¢¢ï Î¢Ýæ ¼Ðpñ± Ð¢±Ý¢çÝ }¢Ýèç¯‡¢¢}¢ì JJ Should not be left out, do that works,
Sacrifice, giving and tempering works,
XVIII-6 »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÈUH¢çÝ ™ J But, one must do all those works,
ÜU¼üÃ²¢Ýèç¼ }¢ï Ð¢ƒü çÝçp¼æ }¢¼}¢éœ¢}¢}¢ì JJ Leaving attachment to fruits and works,
Partha! My firm opinion, is this one,
XVIII-7 çÝ²¼S² ¼é „ó²¢„: ÜU}¢ü‡¢¢ï Ý¢ïÐÐl¼ï J Do not renunciate obligatory works,

}¢¢ïã¢œ¢S² ÐçÚy²¢x¢S¼¢}¢„: ÐçÚÜUè<¼¼: JJ It is not fit to renounce those works,
It in delusion, those, leaves any one,

XVIII-8 Îé:¶ç}¢y²ï± ²yÜU}¢ü ÜU¢²vHïà¢|¢²¢œ²…ï¼ì J If any one leaves his dutiful works,
„ ÜUëy±¢ Ú¢…„æ y²¢x¢æ Ýñ± y²¢x¢ÈUHæ H|¢ï¼ì JJ Because of fear of physical pains,
That relinquition is rajasik one,
XVIII-9 ÜU¢²üç}¢y²ï± ²yÜU}¢ü çÝ²¼æ çRU²¼ïù…éüÝ J If any one does his dutiful works,
„Xæ y²vy±¢ ÈUHæ ™ñ± „ y²¢x¢: „¢çœ±ÜU¢ï }¢¼: JJ Because those are obligatory works,
Leaving attachment and also fruits,
XVIII-10 Ý mïCKÜUéà¢Hæ ÜU}¢ü ÜUéà¢Hï Ý¢Ýé¯Á…¼ï J Neither he hates difficult works,

y²¢x¢è „œ±„}¢¢ç±C¢ï }¢ï{¢±è çÀó¢„æà¢²: JJ Nor he wants easier works,
Relinquisher, full sattvik one,
XVIII-11 Ý çã Îïã|¢ë¼¢ à¢v²æ y²QUéæ ÜU}¢¢ü‡²à¢ï¯¼: J Not possible for any body see,
²S¼é ÜU}¢üÈUHy²¢x¢è „ y²¢x¢èy²ç|¢{è²¼ï JJ To totally leave the works, you see!
But leaves who fruits of works,
XVIII-12 ¥çÝCç}¢Cæ ç}¢Ÿ¢æ ™ ç~¢ç±{æ ÜU}¢ü‡¢: ÈUH}¢ì J Disliked, liked, and mixed; three,
|¢±y²y²¢çx¢Ý¢æ Ðíïy² Ý ¼é „ó²¢ç„Ý¢æ v±ç™¼ì JJ Ways of fruits of works, you see.
These occur to, who relinquish not,
XVIII-13 Ð@ñ¼¢çÝ }¢ã¢Ï¢¢ã¢ï ÜU¢Ú‡¢¢çÝ çÝÏ¢¢ï{ }¢ï J Causes are five, oh! Great one
„¢æw²ï ÜUë¼¢‹¼ï Ðí¢ïQU¢çÝ ç„h²ï „±üÜU}¢ü‡¢¢}¢ì JJ For fulfilment of works, know this one
Spiritual knowledge describes that one
XVIII-14 ¥ç{D¢Ýæ ¼ƒ¢ ÜU¼¢ü ÜUÚ‡¢æ ™ Ðëƒçx±{}¢ì J The place of work and doer too
ç±ç±{¢p Ðëƒv™ïC¢ Îñ±æ ™ñ±¢~¢ Ð@}¢}¢ì JJ Different equipment, instruments, too
Various activities, know that you
XVIII-15 à¢ÚèÚ±¢ÑUì} ¢Ý¢ïç|¢²üyÜU}¢ü Ðí¢Ú|¢¼ï ÝÚ: J With body, speech and mind also
‹²¢Ä²æ ±¢ ç±ÐÚè¼æ ±¢ Ð@ñ¼ï ¼S² ãï¼±: JJ Man begins the works, you may know,
Right or wrong he does work so
XVIII-16 ¼~¢ñ±æ „ç¼ ÜU¼¢üÚ}¢¢y}¢¢Ýæ ÜUï±Hæ ¼é ²: J When these five do the works
Ðà²y²ÜUë¼Ï¢éçhy±¢ó¢ „ Ðà²ç¼ Îé}¢üç¼: JJ Fool thinks that self that works
The five causes work in fact
XVIII-17 ²S² Ý¢ãæÜUë¼¢ï |¢¢±¢ï Ï¢éçh²üS² Ý çHŒ²¼ï J With notion of ego who is not,
ãy±¢çÐ „ §}¢¢¡Ì¢ïÜU¢ó¢ ãç‹¼ Ý çÝÏ¢Š²¼ï JJ Whose intellect, is struck not,
Though he kills, these men; whole lot,
XVIII-18 ¿¢¢Ýæ ¿¢ï²æ ÐçÚ¿¢¢¼¢ ç~¢ç±{¢ ÜU}¢ü™¢ïÎÝ¢ J Work is initiated by the three;
ÜUÚ‡¢æ ÜU}¢ü ÜU¼ïüç¼ ç~¢ç±{: ÜU}¢ü„æx¢íã: JJ Knowledge, knowable, knower see!
Work is made up by another three!
XVIII-19 ¿¢¢Ýæ ÜU}¢ü ™ ÜU¼¢ü ™ ç~¢{ñ± x¢é‡¢|¢ïÎ¼: J Knowledge, work and doer also,
Ðí¢ïÓ²¼ï x¢é‡¢„æw²¢Ýï ²ƒ¢±ÓÀë‡¢é ¼¢‹²çÐ JJ As per “Gunas” are three ways know.
Science of “Gunas” had said so.
XVIII-20 „±ü|¢ê¼ï¯é ²ïÝñÜUæ |¢¢±}¢Ã²²}¢èÿ¢¼ï J In al beings as same and one,

¥ç±|¢QUæ ç±|¢QUï¯é ¼Á¿¢¢Ýæ ç±çh „¢çœ±ÜU}¢ì JJ Sees imperishable supreme one;
In divided ones, the undivided one,
XVIII-21 Ðëƒvy±ïÝ ¼é ²Á¿¢¢Ýæ Ý¢Ý¢|¢¢±¢‹Ðëƒçx±{¢Ýì J In all beings, the different one,

±ïçœ¢ „±ïü¯é |¢ê¼ï¯é ¼Á¿¢¢Ýæ ç±çh Ú¢…„}¢ì J Sees various kinds of inner one,
In different ones, a different one,
XVIII-22 ²œ¢é ÜUëyF±ÎïÜUçS}¢‹ÜU¢²ïü „QU}¢ãñ¼éÜU}¢ì J Sticking to an object; single one,

¥¼œ±¢ƒü±ÎËÐæ ™ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Sees not the imperishable one,
Without reason holds to trivial one,
XVIII-23 çÝ²¼æ „XÚçã¼}¢Ú¢x¢mï¯¼: ÜUë¼}¢ì J Obligatory one, in which attachment nil,

¥ÈUHÐíïŒ„éÝ¢ ÜU}¢ü ²œ¢y„¢çœ±ÜU}¢éÓ²¼ï JJ When like and dislike are made nil,
When desires to fruits is totally none,
XVIII-24 ²œ¢é ÜU¢}¢ïŒ„éÝ¢ ÜU}¢ü „¢ãVU¢Úï‡¢ ±¢ ÐéÝ: J Desired one, in which attachment full,
çRU²¼ï Ï¢ãéH¢²¢„æ ¼Îí¢…„}¢éÎ¢N¼}¢ì JJ When ego is not made null
With lot of efforts when it is done,
XVIII-25 ¥ÝéÏ¢‹{æ ÿ¢²æ ôã„¢}¢ÝÐïÿ² ™ Ð¢ñL¯}¢ì J Loss causing one where care is nil,
}¢¢ïã¢Î¢Ú|²¼ï ÜU}¢ü ²œ¢œ¢¢}¢„}¢éÓ²¼ï JJ Harming one where ability is nil,
With lot of aggression when it is done,

XVIII-26 }¢éQU„X¢ïùÝãæ±¢Îè {ëy²éy„¢ã„}¢ç‹±¼: J Attachment free, from ego free,
ç„hKç„hK¢ï<Ý<±ÜU¢Ú: ÜU¼¢ü „¢çy±ÜU ©Ó²¼ï JJ Stable and enthusiastic, see!
Success or not unaffected, see,
XVIII-27 Ú¢x¢è ÜU}¢üÈUHÐíïŒ„éHéüÏ{¢ï ôã„¢y}¢ÜU¢ïùà¢éç™: J Attachment full, egoistic one,

ã¯üà¢¢ïÜU¢ç‹±¼: ÜU¼¢ü Ú¢…„: ÐçÚÜUè<¼¼: JJ Greedy, harmful, unclean one,
In joy and sorrow changing one,
XVIII-28 ¥²éQU: Ðí¢ÜUë¼: S¼Ï{: à¢Æ¢ï ÝñcÜUëç¼ÜU¢ïùH„: J Unsteady, uncultured, stubborn one,
ç±¯¢Îè ÎèÍ¢ü„ê~¢è ™ ÜU¼¢ü ¼¢}¢„ ©Ó²¼ï JJ Deceitful, malicious, indolent one,
Despatic and procrastinating one,
XVIII-29 Ï¢éhï|¢ïüÎæ {ë¼ïpñ± x¢é‡¢¼ç›ç±{æ Ô¢ë‡¢é J Intellect and also stability see!
Ðí¢ïÓ²}¢¢Ý}¢à¢ï¯ï‡¢ Ðëƒvy±ïÝ {ÝT² JJ Are by “Gunas”, listen, ways three!
Now let me tell fully to thee!
XVIII-30 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ ÜU¢²¢üÜU¢²ïü |¢²¢|¢²ï J Action and also inaction too,
Ï¢‹{æ }¢¢ïÿ¢æ ™ ²¢ ±ïçœ¢ Ï¢éçh: „¢ Ð¢ƒü „¢çœ±ÜUè JJ Right work and incorrect too,
Fear and fearlessness too,
XVIII-31 ²²¢ {}¢ü}¢{}¢Z ™ ÜU¢²Z ™¢ÜU¢²ü}¢ï± ™ J Action also inaction too,

¥²ƒ¢±yÐí…¢Ý¢ç¼ Ï¢éçh: „¢ Ð¢ƒü Ú¢…„è JJ Right work and incorrect too,
Sees which in incorrect way,
XVIII-32 ¥{}¢Z {}¢üç}¢ç¼ ²¢ }¢‹²¼ï ¼}¢„¢±ë¼¢ J Regards right as incorrect one,

„±¢üƒ¢üç‹±ÐÚè¼¢æp Ï¢éçh: „¢ Ð¢ƒü ¼¢}¢„è JJ In darkness is sure which one,
In perverted way takes which one,
XVIII-33 {ëy²¢ ²²¢ {¢Ú²¼ï }¢Ý:Ðí¢‡¢ïç‹Îí²çRU²¢: J With firmness which regulates,

²¢ïx¢ïÝ¢Ã²ç|¢™¢çÚ‡²¢ {ëç¼: „¢ Ð¢ƒü „¢çœ±ÜUè JJ Mind, life, and works of senses
In yoga which is unwavering one,
XVIII-34 ²²¢ ¼é {}¢üÜU¢}¢¢ƒ¢ü‹{ëy²¢ {¢Ú²¼ïù…éüÝ J With toughness which upholds,

Ðí„XïÝ ÈUH¢ÜU¢âè {ëç¼: „¢ Ð¢ƒü Ú¢…„è JJ Duty, desire, wealth also works,
In fruits of works; desiring one,
XVIII-35 ²²¢ S±Œ¢æA |¢²æ à¢¢ïÜUæ ç±¯¢Îæ }¢Î}¢ï± ™ J With doggedness which ever clings,
Ý ç±}¢é@ç¼ Îé}¢ïü{¢ {ëç¼: „¢ Ð¢ƒü ¼¢}¢„è JJ To grief and fear and also dreams,
To dejection and is indulgent one,
XVIII-36 „é¶æ çy±Î¢Ýèæ ç~¢ç±{æ à¢é‡¢é }¢ï |¢Ú¼¯ü|¢ J Now pleasure, listen, is ways three,
¥|²¢„¢Îí}¢¼ï ²~¢ Îé:¶¢‹¼æ ™ çÝx¢ÓÀç¼ JJ Best of Bharatas, now that you see,
By practice in which rejoices one,
XVIII-37 ²œ¢Îx¢íï ç±¯ç}¢± ÐçÚ‡¢¢}¢ïù}¢ë¼¢ïÐ}¢}¢ì J Like poison at beginning looks which one,
¼y„é¶æ „¢çœ±ÜUæ Ðí¢ïQU}¢¢y}¢Ï¢éçhÐí„¢Î…}¢ì JJ Like nectar at the end becomes which one,
Born from peace and intellect is which one,
XVIII-38 ç±¯²ïç‹Îí²„æ²¢ïx¢¢lœ¢Îx¢íïù}¢ë¼¢ïÐ}¢}¢ì J Like nectar at beginning looks which one,

ÐçÚ‡¢¢}¢ï ç±¯ç}¢± ¼y„é¶æ Ú¢…„æ S}¢ë¼}¢ì J Like poison at the end becomes which one,
From meeting of senses, objects is which one,
XVIII-39 ²Îx¢íï ™¢ÝéÏ¢‹{ï ™ „é¶æ }¢¢ïãÝ}¢¢y}¢Ý: J Like poison at beginning occurs which one,
çÝÎí¢HS²Ðí}¢¢Î¢ïyƒæ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Like poison till end continues which one,
From delusion, sleep, sloth, error is which one,
XVIII-40 Ý ¼ÎçS¼ ÐëçƒÃ²¢æ ±¢ çÎç± Îï±ï¯é ±¢ ÐéÝ: J In all these worlds, there is none,
S¢œ±æ ÐíÜUëç¼…ñ}¢éüQUæ ²Îïç|¢: S²¢çy~¢ç|¢x¢éü‡¢ñ: In all divine ones, there is none,
That one, who is from ‘Gunas’; free,
XVIII-51 Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï {ëy²¢y}¢¢Ýæ çÝ²}² ™ J With purified intellect unified who,
à¢ÏÎ¢Îèç‹±¯²¢æSy²vœ±¢ Ú¢x¢mï¯¢ñ Ã²éÎS² ™ JJ With controlled self stabilised who,
Interest in objects nullified who,
Thus the ideas and the field and spirit of Saankhya permeates throughout Gita in the beginning,
middle and conclusion of Gita. Gita is a master work of uninterrupted consciousness. There is
whole and there are no pieces. Each piece is a peaceful whole. Thus 700 shlokas Gita is
complete fit. Nothing can be deducted.

II. Bhagavad Gita and Yoga Darshana
Yoga is fully explained in Yoga Sutras of Patanjali Maharshi (before 400 BCE) containing 195
sutras.
Yoga is stability of mind. Yoga is nonwavering attention. Yoga is conscious mindfulness as per
Patanjali. Yoga is equanimity, equity and awarenessfullness towards equality. Being awake,
alert, aware and conscious is yoga in action. Alignment of body, mind, intellect and self is
yoga. Bhagavad Gita is called yoga shastra. Yoga is the junction. Junction of inner spirit with
supreme spirit is yoga. Junction of subjective attention on an objective goal is yoga.
Each chapter of Gita is called yoga because each chapter leads the human to connect with
Divine.
The spirit of yoga permeates through out Gita in almost all chapters. Ashtanga yoga is the
eight staged process leading to Kaivalya, the solitude which is actually soulitude. Soulitue is
the state where the person, along with his body, mind, intellect and spirit is in conscious
alone-ness connecting to super conscious oneness. In alone, ONE is there. AL-ONE is there.
In yoga, person shines in swa-roopa, own form. (Every one’s own form is super form).
Let us now see how Bhagavad Gita connects to the idea of yoga of Patanjali Maharshi.
Yogasutras and Bhagavad Gita
I.1.1 Athatho yogaanushaashanm

- Now therefore, instructions abot yoga (Y.S.I.1.1)
I.1.2 Chitta Vrutti Nirodha Yogah

- Arresting the activities of mind (attention) is yoga. (Y.S.I.1.2)
This chittavrutti nirodha occurs in Gita several times in transidentally crucial spaces.
IV-21 çÝÚ¢à¢è²ü¼ç™œ¢¢y}¢¢ y²QU„±üÐçÚx¢íã: J Without any wants, minding the self

à¢¢ÚèÚæ ÜUï±Hæ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ Leaving everything, living in self
As a tool of work, sees body who
X-9 }¢çÓ™œ¢¢ }¢e¼Ðí¢‡¢¢ Ï¢¢ï{²‹¼: ÐÚSÐÚ}¢ì J With minds in me, living in me,
ÜUƒ²‹¼p }¢¢æ çÝy²æ ¼éc²ç‹¼ ™ Ú}¢ç‹¼ ™ J With each other they discuss me,
Always tell stories of me,
XVI-16 ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ }¢¢ïã…¢H„}¢¢±ë¼¢: J In many ways in the fanciful mind

Ðí„QU¢: ÜU¢}¢|¢¢ïx¢ï¯é Ð¼ç‹¼ ÝÚÜUïùà¢é™¢ñ JJ In delusion gripping their mind
In lust and desire ever sinning full
XVIII-58 }¢çÓ™œ¢: „±üÎéx¢¢üç‡¢ }¢yÐí„¢Î¢œ¢çÚc²ç„ J All the obstacles, with mind in me,
¥ƒ ™ïœ±}¢ãV¢Ú¢ó¢ Ÿ¢¢ïc²ç„ ç±ÝÑì ÿ²ç„ JJ You will cross, by the grace of me,
But with ego if you hear not me,
XII-9 ¥ƒ ç™œ¢æ „}¢¢{¢¼éæ Ý à¢ÜAU¢ïç¯ }¢ç² çSƒÚ}¢ì J If you cannot calm your mind,
¥|²¢„²¢ïx¢ïÝ ¼¼¢ï }¢¢ç}¢ÓÀ¢#éæ {ÝT² JJ If in ‘me’, you cannot fix your mind
Winner of wealth! Take, practice way
VI-18 ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢y}¢‹²ï±¢±ç¼D¼ï J Mind is well regulated when,

çÝSÐëã: „±üÜU¢}¢ï|²¢ï ²éQU §y²éÓ²¼ï ¼Î¢ JJ In self alone, is positioned when,
For all desires, concerned not when,

VI-12 ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ ²¼ç™œ¢ïç‹Îí²çRU²: On a single point; concentrating mind,

©Ðç±à²¢„Ýï ²é†Á²¢l¢ïx¢}¢¢y}¢ç±à¢éh²ï JJ Claiming memory, and senses which bind,
For the purification of; one’s own self,
XIII-9 ¥„çQUÚÝç|¢c±X: Ðé~¢Î¢Úx¢ëã¢çÎ¯é J Towards family, responsibleness,

çÝy²æ ™ „}¢ç™œ¢y±ç}¢C¢çÝC¢ïÐÐçœ¢¯é J With unattachment and aloofness;
Being always in equanimityness;
XVIII-57 ™ï¼„¢ „±üÜU}¢¢üç‡¢ }¢ç² „ó²S² }¢yÐÚ: J Mentally all works surrendering to me,
Ï¢éçh²¢ïx¢}¢éÐ¢çŸ¢y² }¢çÓ™œ¢: „¼¼æ |¢± JJ Considering as supreme only me,
In shelter of, intellect path you be,
(we can see that in Gita steadiness of Chitta is stressed again and again)

Yoga Gita
Bhagavad Gita is also called as Yogashastra the science of Yoga. Every chapter of Gita is a
yoga. Each chapter joins the person to spirit. The light of yoga shines in many places in
Bhagavad Gita.
To understand the integrated messaged of Gita about yoga we have to know and understand
the instance, context, intent and message whenever word Yoga occurs in Gita.
Starting with 39th shlokas of II chapter – Saankhya yoga, “yoga” appears 81 times. All of them
put together are yoga Gita. Let us have a ‘darshan’ of Yoga Gita.
II-39 »¯¢ ¼ïùç|¢çã¼¢ „¢æw²ï Ï¢éçh²¢üïx¢ï çy±}¢¢æ à¢ë‡¢é J Self knowledge, to you, was told; first
Ï¢éhK¢ ²éQU¢ï ²²¢ Ð¢ƒü ÜU}¢üÏ¢‹{æ Ðíã¢S²ç„ JJ Intellect path, you, listen now next
Intellect path, if any one takes
II-40 Ýïã¢ç|¢RU}¢Ý¢à¢¢ïùçS¼ Ðíy²±¢²¢ï Ý ç±l¼ï J No loss in, start of this path

S±ËÐ}¢Œ²S² {}¢üS² ~¢¢²¼ï }¢ã¼¢ï |¢²¢¼ì JJ Ill effects none; in this path
Even if little, is practiced this
II-41 Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçhÚïÜUïã ÜUéLÝ‹ÎÝ J Intellect of the endeavouring one

Ï¢ãéà¢¢¶¢ sÝ‹¼¢p Ï¢éh²¢ïùÃ²±„¢ç²Ý¢}¢ì JJ Single and firm, Oh Kunti’s son
Intellect of the wavering one
II-48 ²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ „Xæ y²vy±¢ {ÝT² J Do your work, dutiful be
ç„hKç„hK¢ï: „}¢¢ï |¢êy±¢ „}¢y±æ ²¢ïx¢ ©Ó²¼ï JJ Winner of wealth, attached not be
Success or not, same you be
II-49 ÎêÚï‡¢ s±Úæ ÜU}¢ü Ï¢éçh²¢ïx¢¢hÝT² J Work for gain, is different I say
Ï¢éh¢ñ à¢Ú‡¢}¢ç‹±ÓÀ ÜUëÐ‡¢¢: ÈUHãï¼±: JJ Winner of wealth! From intellect way
You take then, intellect route
II-50 Ï¢éçh²éQU¢ï …ã¢¼èã ©|¢ï „éÜëU¼ÎécÜëU¼ï J Aligned in intellect a person leaves

¼S}¢¢l¢ïx¢¢² ²éÁ²S± ²¢ïx¢: ÜU}¢ü„é ÜU¢ñà¢H}¢ì JJ In this life the good bad deeds
Then align thyself in intellect way
II-51 ÜU}¢ü…æ Ï¢éçh²éQU¢ çã ÈUHæ y²vy±¢ }¢Ýèç¯‡¢: J Leaving way of the work born fruits
…‹}¢Ï¢‹{ç±çÝ}¢éüQU¢: ÐÎæ x¢ÓÀ‹y²Ý¢}¢²}¢ì JJ Intellect path; take wise ones
Get free from; the bonds of life
II-53 Ÿ¢éç¼ç±Ðíç¼Ðó¢¢ ¼ï ²Î¢ Sƒ¢S²ç¼ çÝpH¢ J When your intellect, wavering one
„}¢¢{¢±™H¢ Ï¢éçhS¼Î¢ ²¢ïx¢}¢±¢ŒS²ç„ JJ Becomes stable and firm, Kunti’s son
You will become even, get peacefulness
III-1 Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï }¢¼¢ Ï¢éçh…üÝ¢ÎüÝ J If you consider, oh! Janardan

¼çyÜUæ ÜU}¢üç‡¢ Í¢¢ïÚï }¢¢æ çÝ²¢ï…²ç„ ÜUïà¢± JJ Intellect is superior to action
To me, Keshava! War, terrible one.
III-3 H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ ÐéÚ¢ Ðí¢ïQU¢ }¢²¢ÝÍ¢ J For this world, in ancient times
¿¢¢Ý²¢ïx¢ïÝ „¢æw²¢Ý¢æ ÜU}¢ü²¢ïx¢ïÝ ²¢ïçx¢Ý¢}¢ì JJ By me shown were, paths, two kinds
For endeavouring ones, the action path.
III-5 Ý çã ÜUçpyÿ¢‡¢}¢çÐ …¢¼é ç¼Dy²}¢üÜUë¼ì J Even for a moment can stay none
ÜU¢²ü¼ï s±à¢: ÜU}¢ü „±ü: ÐíÜUëç¼…ñx¢éü‡¢ñ: JJ Without action, now let me warn
Driven by character does all one
IV-1 §}¢æ ç±±S±¼ï ²¢ïx¢æ Ðí¢ïQU±¢Ýã}¢Ã²²}¢ì J This knowledge, the imperishable one,
ç±±S±¢‹}¢Ý±ï Ðí¢ã }¢ÝéçÚÿ±¢ÜU±ïùÏ¢í±è¼ì JJ Was taught by me to Vivasvata; sun
IV-2 »±æ ÐÚ}ÐÚ¢Ðí¢#ç}¢}¢æ Ú¢…¯ü²¢ï ç±Îé: J In this way in that order and line,
„ ÜU¢HïÝïã }¢ã¼¢ ²¢ïx¢¢ï ÝC: ÐÚ‹¼Ð JJ King - sages knew teaching of mine
In passage of time, it became past
IV-3 „ »±¢²æ }¢²¢ ¼ïùl ²¢ïx¢: Ðí¢ïQU: ÐéÚ¢¼Ý: J That very path, the ancient one
|¢QU¢ïùç„ }¢ï „¶¢ ™ïç¼ ÚãS²æ sï¼Îéœ¢}¢}¢ì JJ Is told to you know, Kunti’s son!
As you are devoted, my friend, the best
IV-41 ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ ¿¢¢Ý„æç†Àó¢„æà¢²}¢ì J Do your works in self aligned way

¥¢y}¢±‹¼æ Ý ÜU}¢¢üç‡¢ çÝÏ¢Š¢Aç‹¼ {ÝT² JJ Eliminate doubts in knowledge way
Winner of wealth! Now let me say
IV-42 ¼S}¢¢Î¿¢¢Ý„}|¢ê¼æ NySƒæ ¿¢¢Ý¢ç„Ý¢y}¢Ý: J The ignorance - born doubts you cut
çÀœ±ñÝæ „æà¢²æ ²¢ïx¢}¢¢ç¼D¢ïçœ¢D |¢¢Ú¼ JJ With knowledge sword in one spurt
Destroying doubts self-poised, be

V-2 „ó²¢„: ÜU}¢ü²¢ïx¢p çÝ:Ÿ¢ï²„ÜUÚ¢±é|¢¢ñ J Renunciation and the work path too,
¼²¢ïS¼é ÜU}¢ü„ó²¢„¢yÜU}¢ü²¢ïx¢¢ï ç±çà¢c²¼ï JJ Both are good, keep no doubt you.
V-4 „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: Ðí±Îç‹¼ Ý Ðç‡Ç¼¢: J Work and knowledge as separate

»ÜU}¢Œ²¢çSƒ¼: „}²x¢é|¢²¢ï<±‹Î¼ï ÈUH}¢ì JJ Speaks only child, let me intimate.
A wise one never differentiates see!
V-5 ²y„¢æw²ñ: Ðí¢Œ²¼ï Sƒ¢Ýæ ¼l¢ïx¢ñÚçÐ x¢}²¼ï J What state comes from knowledge path,
»ÜUæ „¢æw²æ ™ ²¢ïx¢æ ™ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Same state comes from action path
V-6 „ó²¢„S¼é }¢ã¢Ï¢¢ã¢ï Îé:¶}¢¢#é}¢²¢ïx¢¼: J Renunciation is the difficult one,

²¢ïx¢²éQU¢ï }¢éçÝÏ¢íür¢ Ýç™Úï‡¢¢ç{x¢ÓÀç¼ JJ Than path of work, oh! Mighty one.
Attainer of Yoga, sage; ultimate
V-7 ²¢ïx¢²éQU¢ï ç±à¢éh¢y}¢¢ ç±ç…¼¢y}¢¢ ç…¼ïç‹Îí²: J Attainer of yoga, purified self,

„±ü|¢ê¼¢y}¢|¢ê¼¢y}¢¢ ÜUé±üó¢çÐ Ý çHŒ²¼ï JJ Victor of senses, winner of self,
In self of all, who sees his self,
VI-1 ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z ÜU}¢ü ÜUÚ¢ïç¼ ²: J Without expecting fruits of works,
„ „ó²¢„è ™ ²¢ïx¢è ™ Ý çÝÚçx¢AÝü ™¢çRU²: JJ Who carries out well all his works,
VI-2 ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üïx¢æ ¼æ ç±çh Ð¢‡Ç± J As renunciation, called which is,

Ý s„ó²S¼„VËÐ¢ï ²¢ïx¢è |¢±ç¼ ÜUpÝ JJ That is same as what yoga is.
The intention when one leaves not,
VI-4 ²Î¢ çã Ýïç‹Îí²¢ƒïü¯é Ý ÜU}¢üS±Ýé¯Á…¼ï J When in sense objects interested not,

„±ü„VËÐ„ó²¢„è ²¢ïx¢¢MÉS¼Î¢ïÓ²¼ï JJ When in his actions attached not,
When all intentions fully leave,
VI-8 ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ ÜUêÅSƒ¢ï ç±ç…¼ïç‹Îí²: J With knowledge wisdom satisfied self,
²éQU §y²éÓ²¼ï ²¢ïx¢è „}¢H¢ïC¢à}¢ÜU¢@Ý: JJ Winner of senses, centred in self,
That yogi is called the perfect one,
VI-11 à¢é™¢ñ Îïà¢ï Ðíç¼D¢Œ² çSƒÚ}¢¢„Ý}¢¢y}¢Ý: J Positioning himself in cleanly space,

Ý¢y²éçÓÀî¼æ Ý¢ç¼Ýè™æ ™ñH¢ç…ÝÜUéà¢¢ïœ¢Ú}¢ì JJ On a stable seat, sitting in peace,
Which is not high, and not low,
VI-12 ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ ²¼ç™œ¢ïç‹Îí²çRU²: On a single point; concentrating mind,

©Ðç±à²¢„Ýï ²é†Á²¢l¢ïx¢}¢¢y}¢ç±à¢éh²ï JJ Claiming memory, and senses which bind,
For the purification of; one’s own self,
VI-14 Ðíø¢¢‹¼¢y}¢¢ ç±x¢¼|¢èÏ¢íür¢™¢çÚ±í¼ï çSƒ¼: J Being fearless and tranquil in self,

}¢Ý: „æ²}² }¢çÓ™œ¢¢ï ²éQU ¥¢„è¼ }¢yÐÚ: JJ Taking path of; the supreme self,
Controlling well mind, thinking of ‘me’,
VI-15 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J Always being in self in this way,
à¢¢ô‹¼ çÝ±¢ü‡¢ÐÚ}¢¢æ }¢y„æSƒ¢}¢ç{x¢ÓÀç¼ JJ Claiming the mind, in yoga this way,
VI-16 Ý¢y²Ô¢A¼S¼é ²¢ïx¢¢ïùçS¼ Ý ™ñÜU¢‹¼}¢ÝÔ¢A¼: J Yoga is not for; eats more who.
Ý ™¢ç¼S±Œ¢Aà¢èHS² …¢x¢í¼¢ï Ýñ± ™¢…éüÝ JJ Yoga is not for; eats less who.
Yoga is not for; sleeps more who.


VI-21 „é¶}¢¢y²ç‹¼ÜUæ ²œ¢ÎìÏ¢éçhx¢í¢s}¢¼èç‹Îí²}¢ì J Greatest happiness, is which state,
±ïçœ¢ ²~¢ Ý ™ñ±¢²æ çSƒ¼pHç¼ ¼œ±¼: JJ Absorbed by intellect, is which state,
Happiness, which, senses sense not,
VI-22 ²æ HÏŠ±¢ ™¢ÐÚæ H¢|¢æ }¢‹²¼ï Ý¢ç{ÜUæ ¼¼: J Greater than that gain, is no gain which,
²çS}¢ç‹Sƒ¼¢ï Ý Îé:¶ïÝ x¢éL‡¢¢çÐ ç±™¢Ë²¼ï JJ Considers one, the greatest which,
Stationed where, grieves one not,
VI-23 ¼æ ç±l¢gé:¶„æ²¢ïx¢ç±²¢ïx¢æ ²¢ïx¢„æç¿¢¼}¢ì J Grief exists not, at which state,

„ çÝp²ïÝ ²¢ïQUÃ²¢ï ²¢ïx¢¢ïùçÝ<±‡‡¢™ï¼„¢ JJ That is yoga a supreme state.
With determination; is this state,
VI-27 Ðíà¢¢‹¼}¢Ý„æ sïÝæ ²¢ïçx¢Ýæ „é¶}¢éœ¢}¢}¢ì J Peaceful mind attains that one,
©Ðñç¼ à¢¢‹¼Ú…„æ Ï¢ír¢|¢ê¼}¢ÜUË}¢¯}¢ì JJ Who is yogi, the bliss, best one.
He becomes tranquil and calm one,
VI-28 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è ç±x¢¼ÜUË}¢¯: J Staying ever in own self-bliss.

„é¶ïÝ Ï¢ír¢„æSÐà¢ü}¢y²‹¼æ „é¶}¢Ô¢Aé¼ï JJ Yogi becomes, fully, taint less,
Comes into touch with supreme one

VI-30 ²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ „±Z ™ }¢ç² Ðà²ç¼ J Who sees, in everyone; “me”,
¼S²¢ãæ Ý Ðí‡¢à²¢ç}¢ „ ™ }¢ï Ý Ðí‡¢à²ç¼ JJ Who sees, everyone, in “me”.
He is always in touch with “me”,
VI-33 ²¢ïù²æ ²¢ïx¢Sy±²¢ Ðí¢ïQU: „¢}²ïÝ }¢{é„êÎÝ J When you teach this yoga to me,
»¼S²¢ãæ Ý Ðø²¢ç}¢ ™@Hy±¢çySƒô¼ çSƒÚ¢}¢ì JJ Madhusudan! About equality to me,
Stability is sometimes, lost by me.
VI-36 ¥„æ²¼¢y}¢Ý¢ ²¢ïx¢¢ï ÎécÐí¢Ð §ç¼ }¢ï }¢ç¼: J Without self control yoga is hard,
±à²¢y}¢Ý¢ ¼é ²¼¼¢ ø¢v²¢ïù±¢#é}¢éÐ¢²¼: JJ This I agree, oh! My dear lad!
With control of self, not at all hard,
VI-37 ¥²ç¼: Ÿ¢h²¢ïÐï¼¢ï ²¢ïx¢¢Ó™çH¼}¢¢Ý„: J What happens to the faithful one,

¥Ðí¢Œ² ²¢ïx¢„æç„ôh ÜU¢æ x¢ô¼ ÜUëc‡¢ x¢ÓÀç¼ JJ Who practices yoga, endeavouring one,
If his mind, wavers on the way
VI-41 Ðí¢Œ² Ðé‡²ÜUë¼¢æ H¢ïÜU¢Ýéç¯y±¢ à¢¢E¼è: „}¢¢: J To good worlds; surely he goes,
à¢é™èÝ¢æ Ÿ¢è}¢¼¢æ x¢ïãï ²¢ïx¢|¢íC¢ïùç|¢…¢²¼ï JJ There, for long time happily lives,
Reaches then he, wealthy homes.
VI-42 ¥ƒ±¢ ²¢ïçx¢Ý¢}¢ï± ÜUéHï |¢±ç¼ {è}¢¼¢}¢ì J Or he gets, the company of good,
»¼çh ÎéHü|¢¼Úæ H¢ïÜUï …‹}¢ ²ÎèÎëà¢}¢ì JJ Yogis whose thinking is good,
Good company, see, in this world,
VI-43 ¼~¢ ¼æ Ï¢éçh„æ²¢ïx¢æ H|¢¼ï Ð¢ñ±üÎïçãÜU}¢ì J There he finds his old way,
²¼¼ï ™ ¼¼¢ï |¢ê²: „æç„h¢ñ ÜUéLÝ‹ÎÝ JJ The yogic way, intellect way,
He endeavours in that way,
VI-44 Ðê±¢ü|²¢„ïÝ ¼ïÝñ± çãî²¼ï s±à¢¢ïùçÐ „: J Because of his, own good past,
ç…¿¢¢„éÚçÐ ²¢ïx¢S² à¢ÏÎÏ¢ír¢¢ç¼±¼ü¼ï JJ He regains yoga, and not lost.
He who wills for the yogic way,
VI-45 Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è „æà¢éhçÜUçËÏ¢¯: J One who strives on; on, and on,
¥ÝïÜU…‹}¢„æç„hS¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ Yogi he is, he has already won.
After the effort of many, many lives
VI-46 ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è ¿¢¢çÝ|²¢ïùçÐ }¢¼¢ïùç{ÜU: J Yogi is better than contemplating ones,
ÜU<}¢|²p¢ç{ÜU¢ï ²¢ïx¢è ¼S}¢¢l¢ïx¢è |¢±¢…éüÝ JJ Yogi is better than knowledgeable ones,
Yogi is better than workful too,
VI-47 ²¢ïçx¢Ý¢}¢çÐ „±ïü¯¢æ }¢e¼ïÝ¢‹¼Ú¢y}¢Ý¢ J Amongst yogis endeavouring ones,

Ÿ¢h¢±¢‹|¢…¼ï ²¢ï }¢¢æ „ }¢ï ²éQU¼}¢¢ï }¢¼: JJ Who sees me in the inner place,
With dedication who worships ‘me’.

VII-1 }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü ²¢ïx¢æ ²éT‹}¢Î¢Ÿ¢²: J Arjuna! Engaging mind in me,
¥„æà¢²æ „}¢x¢íæ }¢¢æ ²ƒ¢ ¿¢¢S²ç„ ¼ÓÀë‡¢é JJ Perform yoga taking shelter in me.
Doubtless, then, you will know me,
VII-25 Ý¢ãæ ÐíÜU¢à¢: „±üS² ²¢ïx¢}¢¢²¢„}¢¢±ë¼: J Illuminated, to all is not me,

}¢êÉ¢ïù²æ Ý¢ç|¢…¢Ý¢ç¼ H¢ïÜU¢ï }¢¢}¢…}¢Ã²²}¢ì JJ By illusion of my yoga, covered is me.
Ignorant world knows, not me,
VIII-9 ÜUô± ÐéÚ¢‡¢}¢Ýéà¢¢ç„¼¢Ú - Knower is who, ancient who,

}¢‡¢¢ïÚ‡¢è²¢æ„}¢ÝéS}¢Úïl: J Ruler is who, protector who,
„±üS² {¢¼¢Ú}¢ç™‹y²MÐ - Subtler than, subtle is who,
}¢¢çÎy²y²±‡¢Z ¼}¢„: ÐÚS¼¢¼ì JJ Supporter of all, is surely who,
VIII-10 Ðí²¢‡¢ÜU¢Hï }¢Ý„¢™HïÝ At the time of journey thinking of him,

|¢QUK¢ ²éQU¢ï ²¢ïx¢Ï¢HïÝ ™ñ± J In devotion and yoga, mind fixed on him,
|¢íé±¢ï}¢üŠ²ï Ðí¢‡¢}¢¢±ïà² „}²ÜUì - Concentrating energy between the brows,
„ ¼æ ÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ That supreme person, one reaches and knows.
VIII-14 ¥Ý‹²™ï¼¢: „¼¼æ ²¢ï }¢¢æ S}¢Úç¼ çÝy²à¢: J Who always thinks ne other than ‘me,,
¼S²¢ãæ „éH|¢: Ð¢ƒü çÝy²²éQUS² ²¢ïçx¢Ý: JJ Who constantly remembers only ‘me’,
He gets Partha! Quite easily ‘me’,
VIII-23 ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢}¢¢±ëôœ¢ ™ñ± ²¢ïçx¢Ý: J Return people, at which time,
Ðí²¢¼¢ ²¢ç‹¼ ¼æ ÜU¢Hæ ±ÿ²¢ç}¢ |¢Ú¼¯ü|¢ JJ Return not people, at which time.
When, yogis, leave at end time,
VIII-26 à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï …x¢¼: à¢¢E¼ï }¢¼ï J Light and darkness these two ways,
»ÜU²¢ ²¢y²Ý¢±ëçœ¢}¢‹²²¢±¼ü¼ï ÐéÝ: JJ In this world are the eternal ways,
One way is the non return way,
VIII-27 Ýñ¼ï „ë¼è Ð¢ƒü …¢Ý‹²¢ïx¢è }¢és¢ç¼ ÜUpÝ J Yogi knows, these two ways,
¼S}¢¢y„±ïü¯é ÜU¢Hï¯é ²¢ïx¢²éQU¢ï |¢±¢…éüÝ JJ Undeluded is he, sure, always,
Therefore my dear Arjuna you,
VIII-28 ±ïÎï¯é ²¿¢ï¯é ¼Ð:„é ™ñ± In knowledge, tempering, gain is what,
Î¢Ýï¯é ²yÐé‡²ÈUHæ ÐíçÎC}¢ì J In sacrifice, giving, gain is what,
¥y²ïç¼ ¼y„±üç}¢Îæ ç±çÎy±¢ Beyond that gains is that ultimate,
²¢ïx¢è ÐÚæ Sƒ¢Ý}¢éÐñç¼ ™¢l}¢ì JJ Knowing this, yogi, attains that state.
IX-5 Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì J Living beings are not in ‘me’,
|¢ê¼|¢ëó¢ ™ |¢ê¼Sƒ¢ï }¢}¢¢y}¢¢ |¢ê¼|¢¢±Ý: JJ See! Splendour of yoga in ‘me’
Creating beings, supporting them,
IX-22 ¥Ý‹²¢çp‹¼²‹¼¢ï }¢¢æ ²ï …Ý¢: Ð²éüÐ¢„¼ï J In none-other way who think about me
¼ï¯¢æ çÝy²¢ç|¢²éQU¢Ý¢æ ²¢ïx¢ÿ¢ï}¢æ ±ã¢}²ã}¢ì JJ In devoted way who worship well me
They are ever aligned, united with me
X-7 »¼¢æ ç±|¢êô¼ ²¢ïx¢æ ™ }¢}¢ ²¢ï ±ïçœ¢ ¼œ±¼: J Who knows this glory of me,
„¢ïùç±ÜUËÐïÝ ²¢ïx¢ïÝ ²éÁ²¼ï Ý¢~¢ „æà¢²: JJ As it is this yoga of me,
He is in yoga, very steady one,
X-10 ¼ï¯¢æ „¼¼²éQU¢Ý¢æ |¢…¼¢æ Ðíèç¼Ðê±üÜU}¢ì J To them, who are aligned in me,
ÎÎ¢ç}¢ Ï¢éçh²¢ïx¢æ ¼æ ²ïÝ }¢¢}¢éÐ²¢ç‹¼ ¼ï JJ Who lovingly, adore, worship me,
Yoga of intelligence, sure gives me,
X-17 ÜUƒæ ç±l¢}¢ãæ ²¢ïôx¢Sy±¢æ „Î¢ ÐçÚç™‹¼²Ýì J Tell me, Yogi! How to know you,
ÜUï¯é ÜUï¯é ™ |¢¢±ï¯é ç™‹y²¢ïùç„ |¢x¢±‹}¢²¢ JJ How I can, think and feel you;
Where and where, do appear you,
X-18 ç±S¼Úï‡¢¢y}¢Ý¢ï ²¢ïx¢æ ç±|¢êô¼ ™ …Ý¢ÎüÝ J In detail Janardan! Let me know,
|¢ê²: ÜUƒ² ¼ëç#<ã Ô¢ë‡±¼¢ï Ý¢çS¼ }¢ïù}¢ë¼}¢ì JJ About your divine splendours, let me know;
Now fully satisfied is not me,
XI-4 }¢‹²„ï ²çÎ ¼ÓÀv²æ }¢²¢ ÎíCéç}¢ç¼ Ðí|¢¢ï J Lord! If you think it is right,
²¢ïx¢ïEÚ ¼¼¢ï }¢ï y±æ Îà¢ü²¢y}¢¢Ý}¢Ã²²}¢ì JJ Please show me that sight.
Yogeshwara! Show me your self,
XI-8 Ý ¼é }¢¢æ à¢v²„ï ÎíCé}¢ÝïÝñ± S±™ÿ¢é¯¢ J You cannot see,
çÎÃ²æ ÎÎ¢ç}¢ ¼ï ™ÿ¢é: Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì JJ With your eyes; me.
To you gives; me,
Divine sight to see
Yogic form of me!

XI-9 »±}¢évy±¢ ¼¼¢ï Ú¢…‹}¢ã¢²¢ïx¢ïEÚ¢ï ãçÚ: J King! Having said so!
Îà¢ü²¢}¢¢„ Ð¢ƒ¢ü² ÐÚ}¢æ MÐ}¢ñEÚ}¢ì JJ Hari, supreme Lord, oho!
Has shown his form,
XI-47 }¢²¢ Ðí„ó¢ïÝ ¼±¢…éüÝïÎæ- Arjuna! Because of grace of me,

MÐæ ÐÚæ Îçà¢ü¼}¢¢y}¢²¢ïx¢¢¼ì J By yoga of self, this form you could see,
¼ï…¢ï}¢²æ ç±E}¢Ý‹¼}¢¢læ- Universal, bright, ancient, intimate “me”,
²‹}¢ï y±Î‹²ïÝ Ý ÎëCÐê±ü}¢ì JJ Which other than you, none could see.
XII-1 »±æ „¼¼²éQU¢ ²ï |¢QU¢Sy±¢æ Ð²éüÐ¢„¼ï J Among them, Krishna! Seek ever who,
²ï ™¢Œ²ÿ¢Ú}¢Ã²QUæ ¼ï¯¢æ ÜUï ²¢ïx¢ç±œ¢}¢¢: JJ With devotion, some worship you,
XII-2 }¢Ä²¢±ïà² }¢Ý¢ï ²ï }¢¢æ çÝy²²éQU¢ ©Ð¢„¼ï J Fixing their minds steady, on ‘me’
Ÿ¢h²¢ ÐÚ²¢ïÐï¼¢S¼ï }¢ï ²éQU¼}¢¢ }¢¼¢: JJ Who worship and seek ever ‘me’
XII-6 ²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ }¢ç² „‹‹²S² }¢yÐÚ¢: J But who dedicates his works in ‘me’,
Concentrates on ‘me’ in ‘none-other’ way,
XII-7 ¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J He shall be taken up, by ‘me’, see!

His deliverer, becomes ‘me’ soon.
XIII-25 ¥‹²ï y±ï±}¢…¢Ý‹¼: Ÿ¢éy±¢‹²ï|² ©Ð¢„¼ï J Some other ones, knowing not self,
¼ïùçÐ ™¢ç¼¼Ú‹y²ï± }¢ëy²éæ Ÿ¢éç¼ÐÚ¢²‡¢¢: JJ Hear from others, and worship self,
They too cross the gulfs of death,
XV-11 ²¼‹¼¢ï ²¢ïçx¢ÝEñÝæ Ðà²‹y²¢y}¢‹²±çSƒ¼}¢ì J While seeking the Lord, the endeavouring one,
²¼‹¼¢ïùŒ²ÜUë¼¢y}¢¢Ý¢ï ÝñÝæ Ðà²‹y²™ï¼„: JJ Sees him in self, the self-aligned one.
While seeking him, but, impure one,
XVIII-75 Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢Ýï¼Îìx¢és}¢ãæ ÐÚ}¢ì J By the grace of Vyasa that I heard,

²¢ïx¢æ ²¢ïx¢ïEÚ¢yÜUëc‡¢¢y„¢ÿ¢¢yÜUƒ²¼: S±²}¢ì JJ The supreme secret, that I heard,
Yoga from lord of yoga, Krishna, then,
XVIII-78 ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J Where there is Krishna the great Master,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ Where there is Arjuna the great Achiever,
There; prosperity, success, policy: right,
Highest presence of yoga is in chapters
Chapter VI Dhyana yoga 32 times

Chapter II Saankhya yoga 8 times
Chapter VII Akshara parabrahma Yoga 7 times
Other chapters 31 times
Total 78 times
Yoga is present in all 17 chapters except 1 chapter which is about Vishada – Dukha – Grief.
There also it appears indirectly as the junction (yukta-union) of Krishna and Arjuna with
chariots, horses, reins in I-14 “Tatah swetaihayair yukte”
Bhagavad Gita – Ashtanga Yoga

All the eight aspects of yoga are present in Gita.
1. Yama – Inner Control

(1) Ahimsa – Non harming: X-5 “Ahimsaa Samatha …”
(2) Satyam – Truth: XVII-15 “Satyam priyahitam …”
(3) Asteyam – Non expectation: XII-16 “Anapekshah shuchi …”
(4) Brahmacharyam – Moving towards spirit: VI-14 “Brahmachari vrate …”
(5) Aparigraham – Taking not: XVIII-53 “… parigraham vimuchya”

2. Niyama – External Control: III-7 “Niyamyaarbhate …”
(1) Shoucham – Cleanliness: XVI-3 “Tejakshamaa dhriti shoucham …”
(2) Santosham – Happiness: XII-19 “Santushto yena kena …”
(3) Tapah – Penance: XVII-16 “Tapo manasa muchyate …”
(4) Swadhyaya – Self study: XVI-1 “Swadhyaya tapa …”
(5) Eashwara Pranidhana – Worshipping Supreme
VII-16 “Chaturvidhaa bhajante maam …”
XI-54 “Bhaktyaat ananyaaya …”
IX-34 “Manmanaabhava …”
IX-26 “Patram pushpam …”
3. Asanam – Positioned, stationed, seated

I-14 “Mahati syandene sthithau …”
VI-11 “Sthiram aasanamaatmanah …”
XIV-23 “Udaseenavadaasino …”
4. Praanaayaama – Breath Regulation

IV-29 “Praanaayaama tatparaa …”
V-27 “Praanaapaanau samakritvaa …”
XV-14 “Praanaapaana smaayuktaa”
5. Pratyaahara – Mind Withdrawayal

II-58 “Yadaa samharate chaayam
XVIII-51 “Shabdadeen vishayaan tyakta”
6. Dhaarana – Absorption
VI-25 “Atma Samstham Mana kritvaa …”
XII-6 “Ananyenaiva yogena …”
7. Dhyana – Concentration
XIII-25 “Dhyanenatmani …”
XVIII-52 “Dhyanyoga paro …”
8. Samadhi - Merger
II-53 “Samadhavachalaa Buddhi …”
These are only sample examples and the ideas, principles, practices and values of yoga are
spread through out 18 chapters of Gita. Actually each chapter of Gita is called yoga because
it shows the process and method to join and merge the inner self (Jivatma) with Supreme
Self (Paramatma).
Thus Bhagavad Gita of 700 shlokas is the original and full Gita. When any chapter or part is
taken out it becomes incomplete.
The thinkers who propound that Gita is of 100 shlokas 200 shlokas or 500 shlokas are like 6
blind visionaries who described the “Almighty” – elephant.
III. Bhagavad Gita and Nyaya Darshana
Nyaya means what is correct and just. Nyaya also means logic, science of causes, the science
of enquiry, the science of correct knowledge, science of categories, science of reasoning,
science of discussion and the science of sophism.
Nyaya Darshana is fully explained in Nyaya Sutras of Goutama Maharshi containing 528 Sutras
(around 500 B.C.).
Nyaya solution is an optimal solution and when Nyaya occurs all people involved will offer
acceptance. Nyaya satisfies at feeling level.
All the Darshanas engage in nyaya way to convince all that what is proposed is correct.
Bhagavad Gita applies Nyaya in different ways and because it is based on solid Nyaya it has
been comforting and satisfying for thousands of years.
There are two important and key sutras of Nyaya Darshana which help us to understand the
Nyaya process in Gita.
I.1.1 Pramana, prameya, samshaya, prayojana, drishtanta, siddhanta, avayava, tarka, nirnaya,
vaada, jalpa, vitandaa, hetvaavhaasa, chala, jati, nigraha staanaanam, tattva gnaanan
nishreyasaadhigamah.
Supreme felicity is attained by the knowledge (pramana), object of right knowledge

(prameya), doubt (samshaya), purpose (prayojana), familiar instance (drishtanta),
established tenet (siddhanta), members (avayava), argumentation (tarka),
ascertainment (nirnaya), debate (vaada), wangling (jalpa), cavil – challenging argument
(vitanda), fallacy (hetvaabhaasa) quibble (chhala), futility (jaati), occasion for rebuke
(nigrahasthaana).
I.1.2. Dukha, janma, pravrutti, dosha,

Mithyaa gnaanaanaam, anuttrottara
Apaye, tadanantara, apayaad, apavargah
Pain (dukha), birth (janma), activity (pravrutti), faults (dosha), misapprehension

(mithyaagnaan) – on the successive annihilation of these in reverse order, there follows
release (apavarga).
I.1.2. Because of misapprehension, faults (imperfections) occur, because of which activity

occurs, causing birth (rebirth) resulting in pain, grief (dukha).
With right knowledge, faults disappear, activity is eliminated, avoiding birth (rebirth)
thus decimating grief.
Right knowledge (samyag gnaana) is at the root of elimination of grief.

For eliminating incorrect knowledge and establishing right knowledge the above 16
categories of nyaya process will help.
Let us see a few examples of how this is attained by Sri Krishna in Gita.
Sutra I.1.1
1. Pramaanam (knowledge)
“shraddhavaan labhate gnaanam” IV-39
2. Prameyam (Objective)
“Gnaanam labdhvaa paraam shantim
Achirenaadhi gacchati” – IV-39
3. Samshaya (doubt)
“Aprapya yoga samsiddhim
Kam gatim Krishna gacchati”? VI-37
4. Purpose (prayojana)
“Nirmamah shanto brahma bhooyaaya kalpate” – VIII-53
5. Drishtaanta (familiar instance)

(1) “Tatah shwetaih …” – I-14
(2) “Vaasansi jeernaani …” - II-22
(3) “Dhoomenaavriyate vahni …” – III-38
(4) “Yathaivansi samiddhogni …” - IV-37
(5) “… padmapatra mivambhasaa …” V-10
(6) “… vaayoriva sudushkaram …” - VI-37
(7) “… sutre maniganaa iva …” – VII-7
(8) “… shukla Krishna gatee hyete …” - VIII-26
(9) “…yathaakaasha sthitho nityam …” – IX-6
(10) “… gnaana deepena bhasvataa …” – X-11
(11) “… yadaa nadeenaam …” – XI-28
(12) “… mrityu samsaara sagaraat” – XII-7
(13) “Idam shareeram Kounteya …” – XIII-2
(14) “Urdhvam gacchanti satvastao …” – XIV-18
(15) “Urdhvamoolam Adhah shaakham” XV-1
(16) “Trividham narakasyedam dvaram” – XVI-21
(17) “… Aum Tat Sat …” – XVII-22
(18) “… yantraaroodhani maayaaya …” XVIII-61
Thus Nyaya solutions are present in all 18 chapters and nyaya aspects of 16 characteristics
are fully utilized effectively by Great Krishna/Great Vyasa.
6. Siddhanta (tenet)
Jyotishamapi tajjyoti tamasa paramudyate
Gnaanam gneyam gnaana gamyn hridisarvasya vishtitam — XIII-18
7. Avayava (members)
Adhishtanam Tathakanta
Karanam cha prithagvidham
Vividhaascha prithakcheshtaa
Daivamchaatra panchaman — XVIII-14
8. Tarka – Argument
“Aparam bhavato janma …” – IV 4
9. Nirnaya (ascertainment)
“Bahuni me vyateetaani …” – IV-5
10. Vaada (debate)

“Jyayasi chetkarmana ste …” – III-1
11. Jalpa (wrangling)

“Swajanam hi katham Krishna …” – I-37
“Katham Bhishmaham sankhye …” II-4
12. Vitanda (challenging argument)

“Guru nahatvaa hi mahanubhaavaan …” – II-5
13. Hetvabhasa (fallacy)

“Asatyamapratishtam …” – XVI-8
14. Chhala (quibble)

“Adharmam dharanamiti …” – XVIII-32
15. Jaati (futility)

“Na shoucham naapichaacharo …” – XVI-7
16. Nigrahsthana (rebuking)

“Ashochagananvashochastvam
Prognaavadanscha bhashase
Gataasu naa gataason scha
Naanu shochanti panditaa” - I-11
Thus we can see that Nyaya spirit and system are present in all eighteen chapters of Gita.
Gita as a whole is an example of Nyaya philosophy. All eighteen chapters are relevant in
Nyayic view.

Attainment of Supreme Felicity
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Mithyaagnaana – Dukha
1. ç}¢‰²¢ ¿¢¢Ý Misapprehension
çÝãy² {¢¼üÚ¢Cî¢ó¢: ÜU¢ Ðíèç¼: S²¢Á…Ý¢ÎüÝ J Why should we kill, please let me know
Ð¢Ð}¢ï±¢Ÿ¢²ïÎS}¢¢‹ãy±ñ¼¢Ý¢¼¼¢ç²Ý: JJ Why to kill now, please let me know
I-36 Wicked they are though, we get the sin
2. Î¢ï¯ Faults
¼S}¢¢ó¢¢ã¢ü ±²æ ã‹¼éæ {¢¼üÚ¢Cî¢‹„Ï¢¢‹{±¢Ýì J To kill own kin
S±…Ýæ çã ÜUƒæ ãy±¢ „éç¶Ý: S²¢}¢ }¢¢{± JJ Not pleasure, sin
I-37 Let us not kill
This is my will.
3. Ðí±ëçœ¢ Activity
¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ ÜU¼éZ Ã²±ç„¼¢ ±²}¢ì J Oh! Janardan see!
²Îí¢Á²„é¶H¢ï|¢ïÝ ã‹¼éæ S±…Ý}¢él¼¢: JJ What great pity!
I-45 In killing for land
Where do we stand?
4. …‹}¢ Birth
²çÎ }¢¢}¢Ðí¼èÜU¢Ú}¢à¢›æ à¢›Ð¢‡¢¢²: J Now I leave arms
{¢¼üÚ¢Cî¢ Ú‡¢ï ã‹²éS¼‹}¢ï ÿ¢ï}¢¼Úæ |¢±ï¼ì JJ Let them do harms
I-46 me, if they kill
That is best still.
5. Îé¶: Pain
»±}¢éyÒ ¢…éüÝ: „æw²ï Úƒ¢ïÐSƒ ©Ð¢ç±à¢¼ì J Having said, in battle field, so
ç±„ëÁ² „à¢Úæ ™¢Ðæ à¢¢ïÜU„æç±x¢A}¢¢Ý„: JJ In chariot he dropped; low
I-47 Leaving bow and arrow

Samyag Gnaana - Dukha Rahityam
1. „}²ÜU ¿¢¢Ý Right Understanding

Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢‹„±¢ü‹Ð¢ƒü }¢Ý¢ïx¢¼¢Ýì J Destroys one desires when
¥¢y}¢¢‹²ï±¢y}¢¢Ý¢ ¼éC: çSƒ¼Ðí¿¢S¼Î¢ïÓ²¼ï JJ Partha! Those in mind’s den
II-55 Contented, one, becomes when
2. çÝÎ¢üï¯ Faultless
§ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J One can be free from cycle and bind,
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ In the equality fixing the mind.
V-19 Equality is quality, pure supreme.
3. çÝ±ëçœ¢ Instrument
¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï H|¢S± Therefore get up and gain fame,
ç…y±¢ à¢~¢ê‹|¢éæÿ± Ú¢Á²æ „}¢ëh}¢ì J Conquer enemies, earn your name,
}¢²ñ±ñ¼ï çÝã¼¢: Ðê±ü}¢ï± Win the kingdom, avoiding the blame,
çÝç}¢œ¢}¢¢~¢æ |¢± „Ã²„¢ç™Ýì JJ All these are killed by me,
XI-33 Savyasachi! Just instrument be.
4. …è±Ýì}¢éçQU Freedom
¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ÐçÚx¢íã}¢ì J Ego, strength, show abandoned who,
ç±}¢éÓ² çÝ}¢ü}¢: à¢¢‹¼¢ï Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ Desires, anger, myness has left who,
XVIII-53 Who ever remains in peaceful state,
5. Îé¶: Ú¢çãy²æ Grieflessness

„±ü{}¢¢ü‹ÐçÚy²Á² }¢¢}¢ïÜUæ à¢Ú‡¢æ ±í… J Leaving fully all other ways ye,
¥ãæ y±¢ „±üÐ¢Ðï|²¢ï }¢¢ïÿ¢ç²c²¢ç}¢ }¢¢ à¢é™: JJ Take the refuge only in me,
XVIII-66 From your sins, all whole lot,
Nyaya Jivanam
Samayag Gnaana – Ananda
Pravrutti
Nirdosha Nivrutti
(2) (3)
2 4
Dosh a
a Janm
Apavargah
Samyag Gnana Jivanmukti

(1) (4)
na
na
Du
ag
kh
thy
a
Mi
Ananda
(5)
1 5

IV. Bhagavad Gita – Vaisheshika Darshana
Vaisheshika Darshana, philosophy of Kanaada Maharshi (500-600 BC) (possibly the first atomic
scientist), containing 370 sutras propounds that by right knowledge related to Dharma (deity,
spirit) of padarthas (predictables) and substances five elements along with time, direction,
self and mind will lead to ultimate good of release and liberation.
Vaisheshika Sutras are based on science, philosophy and spirituality. The essence of these
sutras is the atomic theory of matter.
There are three very important sutras in this Darshana.
I.1.4 Dharma vishesha pramaanaat Dravya,

Guna, karma, saamanya, vishesha,
Sama vaayaanaam padaartha-
Naam saadrarma
Vaidharmaabyaam tatvva gnaan-
anaam nishreyasaam.
- The supreme good (nishreyasam) results from the knowledge (tattva gnaana)
produced by a particular dharma (nature, spirit, deity, conduct) of the essence of
predictable (padaarthaas), substance (dravya), attribute (guna), action (karma)
genus (saamanya), species (vishesha) and combination (samavadya), by means of
their resemblences (saadharmya) and differences (vaidharma).
II.1.5 Prithvi, aapas, teja, vaayu, aakaasham, kaala, dik, Atma, mana iti dravyaani
- Earth, water, fire, air, Ether, time, space, self and mind are the substances.
II.1.6. Roopa, rasa, gandha, sparshah, Saankhyaah, parimaanaani, prithatvam, samyog,

vibhaagaau, paratva, aparatva, buddhaya, sukhadukhe, Icchaa dveshau, prayatnaascha,
gunaah.
As an example how Bhagavad Gita covers and applies Vaishica can be seen in following lines.
(1) Dravya – Prithvi, apas, tejah, vaayu,

Akaasha, kala, dig, atma, manah
I-30 x¢¢‡Çè±æ dæ„¼ï ãS¼¢œ±v±ñ± ÐçÚÎs¼ï J Hands are shaking losing the hold
Ý ™ à¢ÜAU¢ï}²±Sƒ¢¼éæ |¢í}¢¼è± ™ }¢ï }¢Ý: JJ Bow is slipping, arrows rolled
Legs are no more strong and sound
II-55 Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢‹„±¢ü‹Ð¢ƒü }¢Ý¢ïx¢¼¢Ýì J Destroys one desires when

¥¢y}¢¢‹²ï±¢y}¢¢Ý¢ ¼éC: çSƒ¼Ðí¿¢S¼Î¢ïÓ²¼ï JJ Partha! Those in mind’s den
Contented, one, becomes when
III-7 ²çSy±ç‹Îí²¢ç‡¢ }¢Ý„¢ çÝ²}²¢Ú|¢¼ïù…éüÝ J One who controls work organs
ÜU}¢ïüç‹Îí²ñ: ÜU}¢ü²¢ïx¢}¢„QU: „ ç±çà¢c²¼ï JJ And in his mind leaves desires
He is of pleasures, not wanting man
IV-27 „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ Ðí¢‡¢ÜU}¢¢üç‡¢ ™¢ÐÚï J All the works of organs sacrifice some
¥¢y}¢„æ²}¢²¢ïx¢¢x¢A¢ñ …éuç¼ ¿¢¢ÝÎèçÐ¼ï JJ With life energy action they perform
In the fire of self control, in full some
V-13 „±üÜU}¢¢üç‡¢ }¢Ý„¢ „ó²S²¢S¼ï „é¶æ ±à¢è J All of the works leaving from his mind,
Ý±m¢Úï ÐéÚï Îïãè Ýñ± ÜUé±üó¢ ÜU¢Ú²Ýì JJ Remains happy ever, regulator of mind.
In city of nine doors lives in bliss,
VI-13 „}¢æ ÜU¢²çà¢Ú¢ïx¢íè±æ {¢Ú²ó¢™Hæ çSƒÚ: J Keeping steady, the body, neck, head,
„}Ðíïÿ² Ý¢ç„ÜU¢x¢íæ S±æ çÎà¢p¢Ý±H¢ïÜU²Ýì JJ Straight and calm, with, cool head,
Keeping sight on the tip of the nose,

VI-21 „é¶}¢¢y²ç‹¼ÜUæ ²œ¢ÎìÏ¢éçhx¢í¢s}¢¼èç‹Îí²}¢ì J Greatest happiness, is which state,

±ïçœ¢ ²~¢ Ý ™ñ±¢²æ çSƒ¼pHç¼ ¼œ±¼: JJ Absorbed by intellect, is which state,
Happiness, which, senses sense not,

VI-23 ¼æ ç±l¢gé:¶„æ²¢ïx¢ç±²¢ïx¢æ ²¢ïx¢„æç¿¢¼}¢ì J Grief exists not, at which state,
„ çÝp²ïÝ ²¢ïQUÃ²¢ï ²¢ïx¢¢ïùçÝ<±‡‡¢™ï¼„¢ JJ That is yoga a supreme state.
With determination; is this state,
VI-25 à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ {ëç¼x¢ëãè¼²¢ J Gradually, gradually withdrawing in,

¥¢y}¢„æSƒæ }¢Ý: ÜUëy±¢ Ý çÜUç@ÎçÐ ç™‹¼²ï¼ì JJ House of steadiness; entering in,
Positioning mind in self, inside,
VI-28 ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è ç±x¢¼ÜUË}¢¯: J Staying ever in own self-bliss.

„é¶ïÝ Ï¢ír¢„æSÐà¢ü}¢y²‹¼æ „é¶}¢Ô¢Aé¼ï JJ Yogi becomes, fully, taint less,
Comes into touch with supreme one
VI-34 ™@Hæ çã }¢Ý: ÜUëc‡¢ Ðí}¢¢çƒ Ï¢H±gëÉ}¢ì J Krishna! Mind is wavering one,
¼S²¢ãæ çÝx¢íãæ }¢‹²ï ±¢²¢ïçÚ± „éÎécÜUÚ}¢ì JJ Strong, forceful, and dangerous, one
Like cyclone wind, difficult to stop,
VI-35 ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï }¢Ý¢ï Îé<Ýx¢íãæ ™H}¢ì J No doubt my dear oh! Great one,
¥|²¢„ïÝ ¼é ÜU¢ñ‹¼ï² ±ñÚ¢x²ï‡¢ ™ x¢ës¼ï JJ Mind is wavering, difficult one,
Stop this mind with intellect mount.
VI-44 Ðê±¢ü|²¢„ïÝ ¼ïÝñ± çãî²¼ï s±à¢¢ïùçÐ „: J Because of his, own good past,
ç…¿¢¢„éÚçÐ ²¢ïx¢S² à¢ÏÎÏ¢ír¢¢ç¼±¼ü¼ï JJ He regains yoga, and not lost.
He who wills for the yogic way,
VII-4 |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: ¶æ }¢Ý¢ï Ï¢éçhÚï± ™ J Land and water fire too,
¥ãV¢Ú §¼è²æ }¢ï ç|¢ó¢¢ ÐíÜUëç¼ÚC{¢ JJ Air and space, mind, intellect too,
To these seven, then adding ego,
VII-6 »¼l¢ïÝèçÝ |¢ê¼¢çÝ „±¢ü‡¢èy²éÐ{¢Ú² J These are origin of beings all,

¥ãæ ÜUëyFS² …x¢¼: Ðí|¢±: ÐíH²S¼ƒ¢ JJ These are cause for beings all.
Origin of all worlds is sure me,
VII-9 Ðé‡²¢ï x¢‹{: ÐëçƒÃ²¢æ ™ ¼ï…p¢çS}¢ ç±|¢¢±„¢ñ J The scent of earth is sure me,
…è±Ýæ „±ü|¢ê¼ï¯é ¼Ðp¢çS}¢ ¼ÐçS±¯é JJ Brilliance of fire is also me.
The life of all beings is me,
VII-10 Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ ç±çh Ð¢ƒü „Ý¢¼Ý}¢ì J Seed of all beings is me,
Ï¢éçhÏ¢éüçh}¢¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì JJ The ancient one, Partha! See.
The intelligence of intelligent is me,
VII-27 §ÓÀ¢mï¯„}¢éyƒïÝ m‹m}¢¢ïãïÝ |¢¢Ú¼ J Like and dislike bind man well.
„±ü|¢ê¼¢çÝ „}}¢¢ïãæ „x¢ïü ²¢ç‹¼ ÐÚ‹¼Ð JJ This deluding pair make life hell.
All beings are under their spell,
VII-28 ²ï¯¢æ y±‹¼x¢¼æ Ð¢Ðæ …Ý¢Ý¢æ Ðé‡²ÜU}¢ü‡¢¢}¢ì J But good deeds, those who do,
¼ï m‹m}¢¢ïãçÝ}¢éüQU¢ |¢…‹¼ï }¢¢æ ÎëÉ±í¼¢: JJ Remove their sin, those who, too,
From deluding pair, they get free,
VII-29 …Ú¢}¢Ú‡¢}¢¢ïÿ¢¢² }¢¢}¢¢çŸ¢y² ²¼ç‹¼ ²ï J For release from, the decay and death,
¼ï Ï¢ír¢ ¼çmÎé: ÜUëyF}¢Š²¢y}¢æ ÜU}¢ü ™¢ç¶H}¢ì JJ Who takes my shelter, strives forthwith,
They will come to know, that ultimate,
VII-30 „¢ç{|¢ê¼¢ç{Îñ±æ }¢¢æ „¢ç{²¿¢æ ™ ²ï ç±Îé: J In being is me, in divine is me,

Ðí²¢‡¢ÜU¢HïùçÐ ™ }¢¢æ ¼ï ç±Îé²éüQU™ï¼„: JJ In sacrifice is me, in all this is me.
Who knows this, he will know me,


„±üS² {¢¼¢Ú}¢ç™‹y²MÐ - Atomic than atomic is who,
VIII-18 ¥Ã²QU¢mKQU²: „±¢ü: Ðí|¢±‹y²ãÚ¢x¢}¢ï J At dawn emerges every form,

Ú¢~²¢x¢}¢ï ÐíHè²‹¼ï ¼~¢ñ±¢Ã²QU„æ¿¢ÜUï JJ From that, which is without form.
At night merges every form,
VIII-19 |¢ê¼x¢í¢}¢: „ »±¢²æ |¢êy±¢ |¢êy±¢ ÐíHè²¼ï J All living beings come and go,
Ú¢~²¢x¢}¢ïù±à¢: Ð¢ƒü Ðí|¢±y²ãÚ¢x¢}¢ï JJ Again and again that you know.
Merges each one, right when comes,
VIII-23 ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢}¢¢±ëôœ¢ ™ñ± ²¢ïçx¢Ý: J Return people, at which time,
Ðí²¢¼¢ ²¢ç‹¼ ¼æ ÜU¢Hæ ±ÿ²¢ç}¢ |¢Ú¼¯ü|¢ JJ Return not people, at which time.
When, yogis, leave at end time,
VIII-26 à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï …x¢¼: à¢¢E¼ï }¢¼ï J Light and darkness these two ways,
»ÜU²¢ ²¢y²Ý¢±ëçœ¢}¢‹²²¢±¼ü¼ï ÐéÝ: JJ In this world are the eternal ways,
One way is the non return way,
VIII-22 ÐéL¯: „ ÐÚ: Ð¢ƒü |¢QUK¢ H|²Sy±Ý‹²²¢ J Apart from devotion, other way none,
²S²¢‹¼: Sƒ¢çÝ |¢ê¼¢çÝ ²ïÝ „±üç}¢Îæ ¼¼}¢ì JJ To gain that ‘Person’, supreme one,
Within who dwell, beings all.
By whom pervaded, is this all.
IX-4 }¢²¢ ¼¼ç}¢Îæ „±Z …x¢ÎÃ²QU}¢ê<¼Ý¢ J All this world is pervaded by ‘me’,
}¢ySƒ¢çÝ „±ü|¢ê¼¢çÝ Ý ™¢ãæ ¼ïc±±¢çSƒ¼: JJ Without any form, really is ‘me’,
All beings are, situated in ‘me’
IX-5 Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì J Living beings are not in ‘me’,
|¢ê¼|¢ëó¢ ™ |¢ê¼Sƒ¢ï }¢}¢¢y}¢¢ |¢ê¼|¢¢±Ý: JJ See! Splendour of yoga in ‘me’
Creating beings, supporting them,
IX-7 „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² ÐíÜUëô¼ ²¢ç‹¼ }¢¢ç}¢ÜU¢}¢ì J All living beings, see! Kunti’s son,
ÜUËÐÿ¢²ï ÐéÝS¼¢çÝ ÜUËÐ¢Î¢ñ ç±„ë…¢}²ã}¢ì JJ Come from nature, my own one,
At end of creation to into ‘me’,
IX-8 ÐíÜUëô¼ S±¢}¢±C|² ç±„ë…¢ç}¢ ÐéÝ: ÐéÝ: J Assuming the nature of ‘me’,
|¢ê¼x¢í¢}¢ç}¢}¢æ ÜUëyF}¢±à¢æ ÐíÜUë¼ï±üà¢¢¼ì JJ Again and again, them, sends out ‘me’,
Living beings are helpless, see!,
IX-9 Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ çÝÏ¢ŠÝç‹¼ {ÝT² J By these actions is bound not ‘me’,
©Î¢„èÝ±Î¢„èÝ}¢„QUæ ¼ï¯é ÜU}¢ü„é JJ Winner of wealth! Now listen ‘me’,
As unconcerned one, stays ever ‘me’,
IX-10 }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: „ê²¼ï „™Ú¢™Ú}¢ì J Nature, under supervision of ‘me’,

ãï¼éÝ¢ÝïÝ ÜU¢ñ‹¼ï² …x¢çmÐçÚ±¼ü¼ï JJ Produces moving, non-moving, see!
Because of the fact, this very one,
IX-34 }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J Keep mind in me, be devoted to me,
}¢¢}¢ï±ñc²ç„ ²évy±ñ±}¢¢y}¢¢Ýæ }¢yÐÚ¢²‡¢: JJ Do sacrifice to me, bow down to me,
Be aligned to me, be ever in me,

X-21 ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢éÁ²¢ïüç¼¯¢æ Úç±Úæà¢é}¢¢Ýì J Among the suns “Vishnu” is me.

}¢Úèç™}¢üL¼¢}¢çS}¢ Ýÿ¢~¢¢‡¢¢}¢ãæ à¢à¢è JJ Among the bright, sun is me.
Among the breezes, “Marichi” is me
X-22 ±ïÎ¢Ý¢æ „¢}¢±ïÎ¢ïùçS}¢ Îï±¢Ý¢}¢çS}¢ ±¢„±: J Among the Vedas, “Sama” is me,
§ç‹Îí²¢‡¢¢æ }¢Ýp¢çS}¢ |¢ê¼¢Ý¢}¢çS}¢ ™ï¼Ý¢ JJ Among the divine, “Vasava” is me,
Among the senses, mind is me,

X-31 Ð±Ý: Ð±¼¢}¢çS}¢ Ú¢}¢: à¢›|¢ë¼¢}¢ã}¢ì J Among the winds, “Pavana” is me.
Û¢¯¢‡¢¢æ }¢ÜUÚp¢çS}¢ d¢ï¼„¢}¢çS}¢ …¢q±è JJ Among the armed ones, “Rama” is me.
Among water-beings, ‘Makara” is me.

X-33 ¥ÿ¢Ú¢‡¢¢}¢ÜU¢Ú¢ïùçS}¢ m‹m: „¢}¢¢ç„ÜUS² ™ J Among ‘Aksharas’: “Akara” is me.

¥ã}¢ï±¢ÿ¢²: ÜU¢H¢ï {¢¼¢ãæ ç±E¼¢ï}¢é¶: JJ Among combinations: pair is me.
Among inexhaustible, time is me.
X-42 ¥ƒ±¢ Ï¢ãéÝñ¼ïÝ ôÜU ¿¢¢¼ïÝ ¼±¢…éüÝ J Why this, why that, all these why?
ç±C|²¢ãç}¢Îæ ÜUëyF}¢ïÜU¢æà¢ïÝ çSƒ¼¢ï …x¢¼ì JJ All these, should know you why?
All these worlds if you, see,
XI-6 Ðà²¢çÎy²¢‹±„ê‹LÎí¢Ý¢çEÝ¢ñ }¢L¼S¼ƒ¢ J Suns, fires, see! And angry ones!

Ï¢ãê‹²ÎëCÐê±¢üç‡¢ Ðà²¢p²¢üç‡¢ |¢¢Ú¼ JJ Flying ones, see!, and ones!
Unseen ones, see!, and shining ones!
*XI-12 çÎç± „ê²ü„ãdS² |¢±ïléx¢ÐÎéçyƒ¼¢ J As in flash at once!

²çÎ |¢¢: „Îëà¢è „¢ S²¢j¢„S¼S² }¢ã¢y}¢Ý: JJ When rise thousand suns,
Explodes great light,
*XI-13 ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J There in one place all worlds,

¥Ðà²gï±Îï±S² à¢ÚèÚï Ð¢‡Ç±S¼Î¢ JJ With many divisions, parts,
In the body of Lord of Lords,
XI-23 MÐæ }¢ãœ¢ï Ï¢ãé±v~¢Ýï~¢æ- Seeing great form of you,

}¢ã¢Ï¢¢ã¢ï Ï¢ãéÏ¢¢ãêLÐ¢Î}¢ì J Many faces and eyes of you,
Ï¢ãêÎÚæ Ï¢ãéÎæCî¢ÜUÚ¢Hæ- Many hands, legs, feet of you,
Îëß¢ H¢ïÜU¢: ÐíÃ²çƒ¼¢S¼ƒ¢ã}¢ì JJ And many, many stomachs of you.
Worlds are trembling, so me too!
* This is Vaisehic, atomic power in action. This is the shloka (XI-12) which Robert Openheimer, of Atomic
bomb project, uttered when he saw, like Arjuna, unbearable sight of exploding light of Atomic bomb. That
was really, literally a Vaisheshic Darshana.
XI-28 ²ƒ¢ ÝÎèÝ¢æ Ï¢ã±¢ïù}Ï¢é±ïx¢¢: Like the rivers going with speed,
„}¢éÎí}¢ï±¢ç|¢}¢é¶¢ Îí±ç‹¼ J Rush into ocean, how indeed!
¼ƒ¢ ¼±¢}¢è ÝÚH¢ïÜU±èÚ¢ All these heroes going with speed,
ç±à¢ç‹¼ ±v~¢¢‡²ç|¢ç±Á±Hç‹¼ JJ Rush into flaming mouths indeed!
XI-29 ²ƒ¢ ÐíÎè#æ Á±HÝæ Ð¼X¢- Like the insects going with speed,
ç±à¢ç‹¼ Ý¢à¢¢² „}¢ëh±ïx¢¢: J Burn in the flame, how indeed,
¼ƒñ± Ý¢à¢¢² ç±à¢ç‹¼ H¢ïÜU¢- All these people going with speed
S¼±¢çÐ ±v~¢¢ç‡¢ „}¢ëh±ïx¢¢: JJ Burn in the mouths, they indeed !
XI-31 ¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï- Tell me please who are you,
Ý}¢¢ïùS¼é ¼ Îï±±Ú Ðí„èÎ J Terrible one who are you?
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ- Please be kind I bow to you,
Ý çã Ðí…¢Ý¢ç}¢ ¼± Ðí±ëçœ¢}¢ì JJ I wish to know, first one, you,
XI-39 ±¢²é²ü}¢¢ïùçx¢A±üM‡¢: à¢à¢¢V: Wind is you, death is you,

Ðí…¢Ðç¼Sy±æ ÐíçÐ¼¢}¢ãp J Fire, rain and moon is you,
Ý}¢¢ï Ý}¢S¼ïùS¼é „ãdÜUëy±: Lord is you, grand sire you,
ÐéÝp |¢ê²¢ïùçÐ Ý}¢¢ï Ý}¢S¼ï JJ Salutation! Salutation to you
Again and again I hail you,
XI-52 „éÎéÎüà¢üç}¢Îæ MÐæ ÎëC±¢Ýç„ ²‹}¢}¢ J That form is difficult to see,

Îï±¢ ¥Œ²S² MÐS² çÝy²æ Îà¢üÝÜU¢Ñì çÿ¢‡¢: JJ Which, Arjuna you could see,
Even divine are eager to see,
XI-55 }¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï }¢jQU: „X±<…¼: J My works does who, thinks me who,

çÝ±ñüÚ: „±ü|¢ê¼ï¯é ²: „ }¢¢}¢ïç¼ Ð¢‡Ç± JJ My devotee is who, unattached who,
Hates not, any living being who,
XII-8 }¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J Place your mind on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ¥¼ ªŠ±Z Ý „æà¢²: JJ Join intellect, yours, on ‘me’
You will live, then, in ‘me’

XII-10 ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ }¢yÜU}¢üÐÚ}¢¢ï |¢± J Practice, if you cannot do
}¢Îƒü}¢çÐ ÜU}¢¢üç‡¢ ÜUé±üç‹„çh}¢±¢ŒS²ç„ JJ Dedication of works, in ‘me’, do
If the works are given to ‘me’
XII-20 ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ ²ƒ¢ïQUæ Ð²éüÐ¢„¼ï J Right way this, immortal way

Ÿ¢g{¢Ý¢ }¢yÐÚ}¢¢ |¢QU¢S¼ïù¼è± }¢ï çÐí²¢: JJ Follows who, this proper way
Dedication full, who thinks ‘me’,
XII-18 „}¢: à¢~¢¢ñ ™ ç}¢~¢ï ™ ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï: J Friends enemy same, near far same,
à¢è¼¢ïc‡¢„é¶Î:¶ï¯é „}¢: „Xç±±<…¼: JJ Dishonour honour same, name blame same
Sorrow pleasure same, heat cold same,
XIII-5 }¢ã¢|¢ê¼¢‹²ãV¢Ú¢ï Ï¢éçhÚÃ²QU}¢ï± ™ J The great elements and ego too,

§ç‹Îí²¢ç‡¢ Îà¢ñÜUæ ™ Ð@ ™ïç‹Îí²x¢¢ï™Ú¢: JJ Intellect, unmanifested too,
Senses ten and adding mind too,
XIII-6 §ÓÀ¢ mï¯: „é¶æ Îé:¶æ „Y¢¼pï¼Ý¢ {ëç¼: J Like, dislike, pleasure, pain, too,
»¼yÿ¢ï~¢æ „}¢¢„ïÝ „ç±ÜU¢Ú}¢éÎ¢N¼}¢ì JJ The sum, alertness, stability to,
This is field, in brief, know you,
XIII-17 Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J Light of lights, shines everywhere

¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ NçÎ „±üS² ç±çD¼}¢ì JJ Beyond all darkness, bright everywhere
Knowable, knowledge and it’s goal,
XIII-19 ÐíÜUëô¼ ÐéL¯æ ™ñ± ç±hKÝ¢çÎ ©|¢¢±çÐ J Nature and person, both you know,
ç±ÜU¢Ú¢æp x¢é‡¢¢æpñ± ç±çh ÐíÜUëç¼„}|¢±¢Ýì JJ Are without beginning, yes, it’s so.
Because of “Gunas”, deformation, know.
XIII-20 ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: ÐíÜUëç¼LÓ²¼ï J The forming of mechanism and means too,
ÐéL¯: „é¶Îé:¶¢Ý¢æ |¢¢ïQëUy±ï ãï¼éLÓ²¼ï JJ Cause is the nature that know you.
For experiencing pleasures and pain too,
XIII-21 ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã |¢éÑQUï ÐíÜUëç¼…¢‹x¢é‡¢¢Ýì J Person, seated in nature, now you see!
ÜU¢Ú‡¢æ x¢é‡¢„X¢ïùS² „Î„l¢ïçÝ…‹}¢„é JJ Experiences “Gunas”, nature-born see.
Cause of being in good, evil way,
XIII-23 ² »±æ ±ïçœ¢ ÐéL¯æ ÐíÜUëô¼ ™ x¢é‡¢ñ: „ã J Knows this, real person who,
„±üƒ¢ ±¼ü}¢¢Ý¢ïùçÐ Ý „ |¢ê²¢ïùç|¢…¢²¼ï JJ Knows nature, with ‘Gunas” who,
Whatever way, may live he,
XIII-24 Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ ÜUïç™Î¢y}¢¢Ý}¢¢y}¢Ý¢ J In meditation some see self,

¥‹²ï „¢æw²ïÝ ²¢ïx¢ïÝ ÜU}¢ü²¢ïx¢ïÝ ™¢ÐÚï JJ In own self, by own self.
Others know in knowledge path,
XIV-5 „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: ÐíÜUëç¼„}|¢±¢: J Sattva, Rajas, and Tamas, these three,
çÝÏ¢ŠÝç‹¼ }¢ã¢Ï¢¢ã¢ï Îïãï ÎïçãÝ}¢Ã²²}¢ì JJ Are character born gunas, you see,
Mighty - armed - one! They bind see,
XIV-19 Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ ²Î¢ ÎíC¢ÝéÐà²ç¼ J Character is one, whoever does.
x¢é‡¢ï|²p ÐÚæ ±ïçœ¢ }¢j¢±æ „¢ïùç{x¢ÓÀç¼ JJ Sees he who, real doer, thus,
Non doing one, knows then he.
XIV-20 x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè Îïã„}¢éj±¢Ýì J Crosses he who, those ‘Gunas’ three,

…‹}¢}¢ëy²é…Ú¢Îé: ¶ñ<±}¢éQU¢ïù}¢ë¼}¢Ô¢éA¼ï JJ Body is formed from which three,
From birth, death, decay and pain, see,
XIV-24 „}¢Îé:¶„é¶: S±Sƒ: „}¢H¢ïC¢à}¢ÜU¢@Ý: J In pleasant and pain balanced is who,

¼éË²çÐí²¢çÐí²¢ï {èÚS¼éË²çÝ‹Î¢y}¢„æS¼éç¼: JJ Sand, stone, gold; as equal sees who,
Like and dislike as same weighs who,
XV-9 Ÿ¢¢ï~¢æ ™ÿ¢é: SÐà¢üÝæ ™ Ú„Ýæ Í¢í¢‡¢}¢ï± ™ J Through ears and eyes and also touch,
¥ç{D¢² }¢Ýp¢²æ ç±¯²¢ÝéÐ„ï±¼ï JJ And through tongue, nose as such,
Through the mind; addition to five,
XV-16 m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï ÿ¢Úp¢ÿ¢Ú »± ™ J Two kinds of persons are in the world,
ÿ¢Ú: „±¢üç‡¢ |¢ê¼¢çÝ ÜUêÅSƒ¢ïùÿ¢Ú ©Ó²¼ï JJ Perishable, imperishable, it is now told.
Perishable are living beings all,
XVI-3 ¼ï…: ÿ¢}¢¢ {ëç¼: à¢¢ñ™}¢Îí¢ïã¢ïÝ¢ç¼}¢¢çÝ¼¢ J Brightness, patience and stableness

|¢±ç‹¼ „}ÐÎæ Îñ±è}¢ç|¢…¢¼S² |¢¢Ú¼ JJ Cleanliness, commitment, pridelessness
These are wealth of divine ones,

XVII-16 }¢Ý:Ðí„¢Î: „¢ñ}²y±æ }¢¢ñÝ}¢¢y}¢ç±çÝx¢íã: J Peace of mind and gentleness,
XVIII-46 ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ ²ïÝ „±üç}¢Îæ ¼¼}¢ì J From whom came living beings all,
S±ÜU}¢ü‡¢¢ ¼}¢|²Ó²ü ç„ôh ç±‹Îç¼ }¢¢Ý±: JJ By whom pervaded is this all,
Own work as worship offering to him,
Thus Vaisheshika Darshana also permeates Bhagavad Gita in all portions from beginning to
conclusion. Gita, therefore, is to be accepted fully for total comprehensive experience.
V. Bhagavad Gita – Mimamsa Darshana
Dharma Sutras of Jaimini Maharshi
Dharma Sutras of Jaimini Maharshi are called Poorva Mimamsa Darshana, containing 264
sutras. This involves vedic karmas, different karmas and different kinds of yagnas.
As per Dharmasutras, it is the offerings to the divine spirit that brings the ultimate good to
human beings. Let us see the essence of this Darshana, philosophy.
I.1.1 Athatho dharma jignaasa

- now, therefore (there must be), an enquiry into (the nature of) dharma, the duty
(responsibility, right way).
I.1.2 Chodanaa, laksharah, arthah, dharmah

- Dharma, duty is that which, being desirable is indicated by vedic injunction.
The vedic injunction is to perform dharma, duty, in the form of
Nitya karma, naimittika karma, kamya karma, nishiddhkarma, prayschitta karma and
yagnas in the form of Brahma yagna, deva yagna, pitru yagna, vishvedeva yagna and
athithi yagna and the appropriate Varna Dharmas (works) and Ashrama Dharma
(responsibilities) by knowledgeable ones, governing leaders, businessmen and service
people.
Bhagavad Gita and Dharma Sutras
I-1 {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï „}¢±ï¼¢ ²é²éy„±: J In the field of Dharma and field of Kuru
}¢¢}¢ÜU¢: Ð¢‡Ç±¢pñ± çÜU}¢ÜUé±ü¼ „T² JJ Eager to fight and vanquish too
My own sons and sons of Pandu
I-40 ÜUéHÿ¢²ï Ðí‡¢à²ç‹¼ ÜUéH{}¢¢ü: „Ý¢¼Ý¢: J If the race is lost

{}¢ïü ÝCï ÜUéHæ ÜUëyF}¢{}¢¢üïùç|¢|¢±y²é¼ JJ Righteousness, lost
When right is lost
I-41 ¥{}¢¢üç|¢|¢±¢yÜUëc‡¢ ÐíÎéc²ç‹¼ ÜUéHç›²: J When wrongness grows

›è¯é ÎéC¢„é ±¢c‡¢ïü² …¢²¼ï ±‡¢ü„VÚ: JJ Character is the loss
When character is lost
Everything is lost.
I-42 „VÚ¢ï ÝÚÜU¢²ñ± ÜUéHÍ¢A¢Ý¢æ ÜUéHS² ™ J When all is lost

Ð¼ç‹¼ çÐ¼Ú¢ï sï¯¢æ Hé#çÐ‡Ç¢ïÎÜUçRU²¢: JJ Nothing will last
Then it is hell
None will be well

I-43 Î¢ï¯ñÚï¼ñ: ÜUéHÍ¢A¢Ý¢æ ±‡¢ü„VÚÜU¢ÚÜUñ: J In the state of hell
©y„¢l‹¼ï …¢ç¼{}¢¢ü: ÜUéH{}¢¢üp à¢¢E¼¢: JJ Now, let me tell
Man loses will
Virtue will be nil.
I-44 ©y„ó¢ÜUéH{}¢¢ü‡¢¢æ }¢Ýéc²¢‡¢¢æ …Ý¢ÎüÝ J When virtue is lost

ÝÚÜUïùçÝ²¼æ ±¢„¢ï |¢±¼èy²Ýéà¢éŸ¢é}¢ JJ The hell will last
Thus, we heard
Janardan! my Lord.
I-45 ¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ ÜU¼éZ Ã²±ç„¼¢ ±²}¢ì J Oh! Janardan see!
In killing for land
Where do we stand?
II-5 x¢éMÝãy±¢ çã }¢ã¢Ýé|¢¢±¢Ýì Begging is better

Ÿ¢ï²¢ï |¢¢ïQUéæ |¢ñÿ²}¢Ðèã H¢ïÜUï J Than killing the elder
ãy±¢ƒüÜU¢}¢¢æS¼é x¢éMçÝãñ± If elders are dead
|¢éTè² |¢¢ïx¢¢‹Mç{ÚÐíçÎx{¢Ýì JJ The food will be red.
II-31 S±{}¢ü}¢çÐ ™¢±ïÿ² Ý ç±ÜUç}Ð¼é}¢ãüç„ J Even if you consider, duty, your own
{}²¢üçh ²éh¢ÓÀïî²¢ïù‹²yÿ¢ç~¢²S² Ý ç±l¼ï J It’s unfit to grieve, let it be known
Better than a righteous war, well fought one
II-32 ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ S±x¢üm¢Ú}¢Ð¢±ë¼}¢ì J War like this, an unsought one

„éç¶Ý: ÿ¢ç~¢²¢: Ð¢ƒü H|¢‹¼ï ²éh}¢èÎëà¢}¢ì JJ Is heaven’s door, unclosed one
Partha! Comes, war, like this one
II-33 ¥ƒ ™ïœ±ç}¢}¢æ {}²Z „Xí¢}¢æ Ý ÜUçÚc²ç„ J If you don’t fight now this war,
¼¼: S±{}¢Z ÜUè=¼ ™ çãy±¢ Ð¢Ð}¢±¢ŒS²ç„ JJ Partha! See! This righteous war
The dutifulness and your fame
II-35 |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï y±¢æ }¢ã¢Úƒ¢: J These warriors your close friends
²ï¯¢æ ™ y±æ Ï¢ãé}¢¼¢ï |¢êy±¢ ²¢S²ç„ H¢Í¢±}¢ì JJ Will think, they, your near ones
That in the war you gave way
II-37 ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z ç…y±¢ ±¢ |¢¢ïÿ²„ï }¢ãè}¢ì J If you are killed, heaven you gain
¼S}¢¢Îéçœ¢D ÜU¢ñ‹¼ï² ²éh¢² ÜUë¼çÝp²: JJ If you now win, earth you gain
Come on! Get up! You Kunti’s son
II-38 „é¶Îé:¶ï „}¢ï ÜUëy±¢ H¢|¢¢H¢|¢¢ñ …²¢…²¢ñ J Consider same pleasure and pain
¼¼¢ï ²éh¢² ²éÁ²S± Ýñ±æ Ð¢Ð}¢±¢ŒS²ç„ JJ Victory, defeat and loss and gain
Then fight well war now you
III-8 çÝ²¼æ ÜUéL ÜU}¢ü y±æ ÜU}¢ü Á²¢²¢ï sÜU}¢ü‡¢: J Assigned work you must do
à¢ÚèÚ²¢~¢¢çÐ ™ ¼ï Ý Ðíç„hKïÎÜU}¢ü‡¢: JJ Stop inaction, better to do
For journey of body work is a must
III-9 ²¿¢¢ƒ¢üyÜU}¢ü‡¢¢ïù‹²~¢ H¢ïÜU¢ïù²æ ÜU}¢üÏ¢‹{Ý: J Actions always bind this world

¼ÎƒZ ÜU}¢ü ÜU¢ñ‹¼ï² }¢éQU„X: „}¢¢™Ú JJ Actions of sacrifice do not bind
Actions of sacrifice you do then
III-10 „ã²¿¢¢: Ðí…¢: „ëß¢ ÐéÚ¢ï±¢™ Ðí…¢Ðç¼: J Creating together sacrifice, men
¥ÝïÝ Ðí„ç±c²Š±}¢ï¯ ±¢ïùçSy±CÜU¢}¢{éÜUì JJ Said this then, the lord of men
Through this you all progress well
III-11 Îï±¢‹|¢¢±²¼¢ÝïÝ ¼ï Îï±¢ |¢¢±²‹¼é ±: J Let the divine wish you well
ÐÚSÐÚæ |¢¢±²‹¼: Ÿ¢ï²: ÐÚ}¢±¢ŒS²ƒ JJ Let you wish the divine well
Mutually wish, you, each other well
III-12 §C¢‹|¢¢ïx¢¢ç‹ã ±¢ï Îï±¢ Î¢S²‹¼ï ²¿¢|¢¢ç±¼¢: J Satisfied by your sacrifice, works
¼ñÎüœ¢¢ÝÐíÎ¢²ñ|²¢ï ²¢ï |¢é×ï S¼ïÝ »± „: JJ Let the divine grant, what you wish
With them one must share the fruits
III-13 ²¿¢çà¢C¢çà¢Ý: „‹¼¢ï }¢éÓ²‹¼ï „±üçÜUçËÏ¢¯ñ: J One who shares the fruits of works
|¢éT¼ï ¼ï y±Í¢æ Ð¢Ð¢ ²ï Ð™‹y²¢y}¢ÜU¢Ú‡¢¢¼ì JJ Gets released from all his sins
One who enjoys the fruits alone
III-14 ¥ó¢¢j±ç‹¼ |¢ê¼¢çÝ Ð…ü‹²¢Îó¢„}|¢±: J Because of food beings are there

²¿¢¢j±ç¼ Ð…ü‹²¢ï ²¿¢: ÜU}¢ü„}¢éj±: JJ Because of rain, food is there
Because of sacrifice rain is there
III-15 ÜU}¢ü Ï¢ír¢¢ïj±æ ç±çh Ï¢ír¢¢ÿ¢Ú„}¢éj±}¢ì J Know, work is from the ultimate force
¼S}¢¢y„±üx¢¼æ Ï¢ír¢ çÝy²æ ²¿¢ï Ðíç¼çD¼}¢ì JJ That ultimate is the unending source
Therefore all is from that ultimate

III-16 »±æ Ðí±<¼¼æ ™RUæ Ý¢Ýé±¼ü²¼èã ²: J This cycle; one, who follows not,
¥Í¢¢²éçÚç‹Îí²¢Ú¢}¢¢ï }¢¢ïÍ¢æ Ð¢ƒü „ …è±ç¼ JJ Work as sacrifice considers not
Controlled by senses who enjoys lot
III-20 ÜU}¢ü‡¢ñ± çã „æç„çh}¢¢çSƒ¼¢ …ÝÜU¢Î²: J Realisation through work only

H¢ïÜU„Xíã}¢ï±¢çÐ „}Ðà²‹ÜU¼éü}¢ãüç„ JJ Achieved Janaka and others, see!
Even seeing the good of men,
III-21 ²lÎ¢™Úç¼ Ÿ¢ïDS¼œ¢Îï±ï¼Ú¢ï …Ý: J How behaves the best of men

„ ²yÐí}¢¢‡¢æ ÜUéL¼ï H¢ïÜUS¼ÎÝé±¼ü¼ï JJ So behave the rest of men
His example, they will show
III-22 Ý }¢ï Ð¢ƒ¢üçS¼ ÜU¼üÃ²æ ç~¢¯é H¢ïÜUï¯é çÜU@Ý J Partha for me in three worlds,
Ý¢Ý±¢#}¢±¢#Ã²æ ±¼ü »± ™ ÜU}¢üç‡¢ JJ There are none, pending works
None to attain and none do
III-23 ²çÎ sãæ Ý ±¼ïü²æ …¢¼é ÜU}¢ü‡²¼ç‹Îí¼: J If I do not do that way

}¢}¢ ±y}¢¢üÝé±¼ü‹¼ï }¢Ýéc²¢: Ð¢ƒü „±üà¢: JJ If I neglect, let me say
All men will go in that way
III-24 ©y„èÎï²éçÚ}¢ï H¢ïÜU¢ Ý ÜUé²¢Z ÜU}¢ü ™ïÎã}¢ì J These worlds, will then go down
„VÚS² ™ ÜU¼¢ü S²¢}¢éÐã‹²¢ç}¢}¢¢: Ðí…¢: JJ If action path, I do not own
For all the mix up, I will be the cause
IV-23 x¢¼„XS² }¢éQUS² ¿¢¢Ý¢±çSƒ¼™ï¼„: J Whose attachment nil, clear is who

²¿¢¢²¢™Ú¼: ÜU}¢ü „}¢x¢íæ Ðíç±Hè²¼ï JJ Mind with knowledge aligns, he, who
Sacrificing works, does well who
IV-24 Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ ãç±Ï¢íür¢¢x¢A¢ñ Ï¢ír¢‡¢¢ ãé¼}¢ì J Offering is Brahman, fuel is Brahman
Ï¢ír¢ñ± ¼ïÝ x¢‹¼Ã²æ Ï¢ír¢ÜU}¢ü„}¢¢ç{Ý¢ JJ Offered by Brahman, in fire of Brahman
He will reach ultimate; Brahman,
IV-25 Îñ±}¢ï±¢ÐÚï ²¿¢æ ²¢ïçx¢Ý: Ð²éüÐ¢„¼ï J Sacrifice for divine perform some
Ï¢ír¢¢x¢A¢±ÐÚï ²¿¢æ ²¿¢ïÝñ±¢ïÐ…éuç¼ JJ In that way Yogis worship them
In fire of Brahman sacrifice some
IV-26 Ÿ¢¢ï~¢¢ÎèÝèç‹Îí²¢‡²‹²ï „æ²}¢¢çxÝ¯é …éuç¼ J Senses of body, sacrifice some
à¢ÏÎ¢Îèç‹±¯²¢Ý‹² §ç‹Îí²¢çx¢A¯é …éuç¼ JJ In the fire of control they perform
Sense objects, do sacrifice some
IV-27 „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ Ðí¢‡¢ÜU}¢¢üç‡¢ ™¢ÐÚï J All the works of organs sacrifice some
¥¢y}¢„æ²}¢²¢ïx¢¢x¢A¢ñ …éuç¼ ¿¢¢ÝÎèçÐ¼ï JJ With life energy action they perform
In the fire of self control, in full some
IV-28 ÎíÃ²²¿¢¢S¼Ð¢ï²¿¢¢ ²¢ïx¢²¿¢¢S¼ƒ¢ÐÚï J Material sacrifices perform some

S±¢Š²¢²¿¢¢Ý²¿¢¢p ²¼²: „æçø¢¼±í¼¢: JJ Of contemplation, Yoga perform some
Self study sacrifice perform some
IV-29 ¥Ð¢Ýï …éuç¼ Ðí¢‡¢æ Ðí¢‡¢ïùÐ¢Ýæ ¼ƒ¢ÐÚï J Outgoing breath in incoming breath
Ðí¢‡¢¢Ð¢Ýx¢¼è LÎìŠ±¢ Ðí¢‡¢¢²¢}¢ÐÚ¢²‡¢¢: JJ Incoming breath in outgoing breath
With breath of life in well control
IV-30 ¥ÐÚï çÝ²¼¢ã¢Ú¢: Ðí¢‡¢¢‹Ðí¢‡¢ï¯é …éuç¼ J Regulation of food practise some

„±ïüùŒ²ï¼ï ²¿¢ç±Î¢ï ²¿¢ÿ¢çÐ¼ÜUË}¢¯¢: JJ Offering life in life, they perform
Sacrifice knowers are all of them
IV-31 ²¿¢¢çà¢C¢}¢ë¼|¢é…¢ï ²¢ç‹¼ Ï¢ír¢ „Ý¢¼Ý}¢ì J Remains of sacrifice enjoy who

Ý¢²æ H¢ïÜU¢ïùSy²²¿¢S² ÜUé¼¢ïù‹²: ÜUéL„œ¢}¢ JJ Reach the ultimate, sure, they do
Sacrificing actions does not who
IV-32 »±æ Ï¢ãéç±{¢ ²¿¢¢ ç±¼¼¢ Ï¢ír¢‡¢¢ï }¢é¶ï J Sacrifice, are of different kinds,
ÜU}¢ü…¢ç‹±çh ¼¢‹„±¢üÝï±æ ¿¢¢y±¢ ç±}¢¢ïÿ²„ï JJ Described in Vedas, showing ways
Origin is work for all of them
IV-33 Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢Á¿¢¢Ý²¿¢: ÐÚ‹¼Ð J Knowledge sacrifice, is sure best,

„±Z ÜU}¢¢üç¶Hæ Ð¢ƒü ¿¢¢Ýï ÐçÚ„}¢¢Œ²¼ï JJ Than material sacrifice, also rest
One’s works all, now let me tell
VIII-2 ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ ÎïãïùçS}¢‹}¢{é„êÎÝ J In this body, is known that,

Ðí²¢‡¢ÜU¢Hï ™ ÜUƒæ ¿¢ï²¢ïùç„ çÝ²¼¢y}¢ç|¢: JJ As sacrifice, tell me that.
At end of life’s journey, how,


IX-15 ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï ²…‹¼¢ï }¢¢}¢éÐ¢„¼ï J Knowledge sacrifice, offering to ‘me’,

»ÜUy±ïÝ Ðëƒvy±ïÝ Ï¢ãé{¢ ç±E¼¢ï}¢é¶}¢ì JJ They pray and worship ‘me’,
Seeing different ways, one way; ‘me’
IX-16 ¥ãæ RU¼éÚãæ ²¿¢: S±{¢ã}¢ã}¢¢ñ¯{}¢ì J Offering is me, sacrifice; me,

}¢‹~¢¢ïùã}¢ã}¢ï±¢Á²}¢ã}¢çx¢AÚãæ ãé¼}¢ì JJ Oblation and herb also me,
Formula me, fuel is me,
IX-17 çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J Father of the world, is sure me,
±ïlæ Ðç±~¢}¢¢ïV¢Ú «ÜUì „¢}¢ ²…éÚï± ™ JJ Mother, sustainer, grandfather, me
The knowledge, pure, ‘AUM’ is me,
IX-18 x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ çÝ±¢„: à¢Ú‡¢æ „éN¼ì J Goal, supporter, lord, witness; me,
Ðí|¢±: ÐíH²: Sƒ¢Ýæ çÝ{¢Ýæ Ï¢è…}¢Ã²²}¢ì JJ Shelter, refuge, well wisher; me,
Origin and also the end is me,
IX-19 ¼Ð¢}²ã}¢ãæ ±¯Z çÝx¢ëØ¢}²éy„ë…¢ç}¢ ™ J Generated is the heat by me.

¥}¢ë¼æ ™ñ± }¢ëy²ép „Î„Ó™¢ã}¢…éüÝ JJ Rain is caused, stopped by me,
Immortality and death is me,
IX-20 ~¢ñç±l¢ }¢¢æ „¢ï}¢Ð¢: Ðê¼Ð¢Ð¢- Having learnt three vedas,

²¿¢ñçÚß¢ S±x¢üô¼ Ðí¢ƒü²‹¼ï J With, offerings, worshipping me,
¼ï Ðé‡²}¢¢„¢l „éÚï‹ÎíH¢ïÜU- With sacrifice, removing sins,
}¢Ô¢Aç‹¼ çÎÃ²¢ç‹Îç± Îï±|¢¢ïx¢¢Ýì JJ For heavens who pray see,
They enjoy heavens know ye,
IX-21 ¼ï ¼æ |¢évy±¢ S±x¢üH¢ïÜUæ ç±à¢¢Hæ Enjoying, vast, heavenly worlds,
ÿ¢è‡¢ï Ðé‡²ï }¢y²üH¢ïÜUæ ç±à¢ç‹¼ J When reduced are good work-fruits,
»±æ ~¢²è{}¢ü}¢ÝéÐíÐó¢¢- Return to the mortal worlds,
x¢¼¢x¢¼æ ÜU¢}¢ÜU¢}¢¢ H|¢‹¼ï JJ Thus come and go seeker of desires.
IX-23 ²ïùŒ²‹²Îï±¼¢|¢QU¢ ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J Even those worship others, who,

¼ïùçÐ }¢¢}¢ï± ÜU¢ñ‹¼ï² ²…‹y²ç±ç{Ðê±üÜU}¢ì JJ With dedication worship, who,
Even they actually worship, ‘me’,
IX-24 ¥ãæ çã „±ü²¿¢¢Ý¢æ |¢¢ïQU¢ ™ Ðí|¢éÚï± ™ J Enjoyer of all sacrifices is me,

Ý ¼é }¢¢}¢ç|¢…¢Ýç‹¼ ¼œ±ïÝ¢¼àÓ²±ç‹¼ ¼ï JJ The lord of “all sacrifices” is me,
But those who know not, me,
IX-25 ²¢ç‹¼ Îï±±í¼¢ Îï±¢ç‹Ð¼÷‹²¢ç‹¼ çÐ¼ë±í¼¢: J Divine worshippers seek divine, see,
|¢ê¼¢çÝ ²¢ç‹¼ |¢ê¼Áï ²¢ ²¢ç‹¼ }¢l¢ç…Ý¢ïùçÐ }¢¢}¢ì JJ Parent worshippers seek parents, see,
Element worshippers seek elements see,
IX-32 }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² ²ïùçÐ S²é: Ð¢Ð²¢ïÝ²: J Those who take refuge in me,
ç›²¢ï ±ñà²¢S¼ƒ¢ à¢êÎ¢í S¼ïùçÐ ²¢ç‹¼ ÐÚ¢æ x¢ç¼}¢ì JJ Whoever may that person be,
Whatever is his origin be,
IX-33 ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ |¢QU¢ Ú¢…¯ü²S¼ƒ¢ J Then about knowledgeable what to say?
¥çÝy²}¢„é¶æ H¢ïÜUç}¢}¢æ Ðí¢Œ² |¢…S± }¢¢}¢ì JJ About devotees, saints what to say?
Having come to impermanent worlds you see,
X-2 Ý }¢ï ç±Îé: „éÚx¢‡¢¢: Ðí|¢±æ Ý }¢ã¯ü²: J Even the gods know not, see,
¥ã}¢¢çÎ<ã Îï±¢Ý¢æ }¢ã¯èü‡¢¢æ ™ „±üà¢: JJ Not even seers, origin of ‘me’,
Earlier than all seers is ‘me’
X-3 ²¢ï }¢¢}¢…}¢Ý¢ôÎ ™ ±ïçœ¢ H¢ïÜU}¢ãïEÚ}¢ì J Knows me who as unborn, first,

¥„}}¢êÉ: „ }¢y²ïü¯é „±üÐ¢Ðñ: Ðí}¢éÓ²¼ï J As lord of worlds, supreme, most,
Among the men he is the best,

X-6 }¢ã¯ü²: „# Ðê±ïü ™y±¢Ú¢ï }¢Ý±S¼ƒ¢ J Great seers, seven; ancient ones,
}¢j¢±¢ }¢¢Ý„¢ …¢¼¢ ²ï¯¢æ H¢ïÜU §}¢¢: Ðí…¢: JJ Earlier four and Manus; great ones,
They all are born from mind of me,
X-13 ¥¢ãéSy±¢}¢ë¯²: „±ïü Îï±<¯Ý¢üÚÎS¼ƒ¢ J All the seers, have said so,
¥ç„¼¢ï Îï±H¢ï Ã²¢„: S±²æ ™ñ± Ï¢í±èç¯ }¢ï JJ Divine Narada, too said so,
Asita - Devala, Vyasa, too;
X-14 „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ ±Îç„ ÜUïà¢± J Keshava! What you said now,
Ý çã ¼ï |¢x¢±‹Ã²ôQU ç±ÎéÎïü±¢ Ý Î¢Ý±¢: JJ Is ultimate truth, that I know.
Knows you none, oh! Great one,
X-15 S±²}¢ï±¢y}¢Ý¢y}¢¢Ýæ ±ïyƒ y±æ ÐéL¯¢ïœ¢}¢ J You are known by, your own self,
|¢ê¼|¢¢±Ý |¢ê¼ïà¢ Îï±Îï± …x¢yÐ¼ï JJ Best of persons, you know self,
Origin of beings! Oh! Divine Lord!
X-21 ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢éÁ²¢ïüç¼¯¢æ Úç±Úæà¢é}¢¢Ýì J Among the suns “Vishnu” is me.

}¢Úèç™}¢üL¼¢}¢çS}¢ Ýÿ¢~¢¢‡¢¢}¢ãæ à¢à¢è JJ Among the bright, sun is me.
Among the breezes, “Marichi” is me
X-23 LÎí¢‡¢¢æ à¢VÚp¢çS}¢ ç±œ¢ïà¢¢ï ²ÿ¢Úÿ¢„¢}¢ì J Among the ‘Rudras’, “Shankara”; me,
±„éÝ¢æ Ð¢±ÜUp¢çS}¢ }¢ïL: çà¢¶çÚ‡¢¢}¢ã}¢ì JJ Among the ‘Rich’, “Kubera” is me,
Among the ‘Vasus’, “Pavaka”, me.
X-24 ÐéÚ¢ï{„¢æ ™ }¢éw²æ }¢¢æ ç±çh Ð¢ƒü Ï¢ëãSÐç¼}¢ì J Among the priests, chief is me.
„ïÝ¢ÝèÝ¢}¢ãæ SÜU‹Î: „Ú„¢}¢çS}¢ „¢x¢Ú: JJ As the chief, “Brihaspati”; me.
Among the generals, “Skanda” is me.
X-25 }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ çx¢Ú¢}¢S}²ïÜU}¢ÿ¢Ú}¢ì J Among the seers, “Bhrigu” is me.

²¿¢¢Ý¢æ …Ð²¿¢¢ïùçS}¢ Sƒ¢±Ú¢‡¢¢æ çã}¢¢H²: JJ Among the letters, one letter; me.
Among sacrifice; “Japa” is me.
X-26 ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ Îï±¯èü‡¢¢æ ™ Ý¢ÚÎ: J Among the trees, “Aswatha”; me.
x¢‹{±¢ü‡¢¢æ ç™~¢Úƒ: ç„h¢Ý¢æ ÜUçÐH¢ï }¢éçÝ: JJ Among divine Rishis, “Narada” me.
Among “Gandharvas”, Chitra Ratha: me
X-27 ©Ó™ñ:Ÿ¢±„}¢E¢Ý¢æ ç±çh }¢¢}¢}¢ë¼¢ïj±}¢ì J Among horses, “Uchaishravas”: me.

»ïÚ¢±¼æ x¢…ï‹Îí¢‡¢¢æ ÝÚ¢‡¢¢æ ™ ÝÚ¢ç{Ð}¢ì JJ Along with nectar it is born, see.
Among elephants, “Airavatam”: me.
X-28 ¥¢²é{¢Ý¢}¢ãæ ±…íæ {ïÝêÝ¢}¢çS}¢ ÜU¢}¢{éÜUì J Among the weapons, “Vajra” is me.
Ðí…Ýp¢çS}¢ ÜU‹ÎÐü: „Ð¢ü‡¢¢}¢çS}¢ ±¢„éçÜU: JJ Among the cows, “Kamadhenu” is me.
Among the ‘Progenitors’, “Kandarpa”: me
X-29 ¥Ý‹¼p¢çS}¢ Ý¢x¢¢Ý¢æ ±L‡¢¢ï ²¢Î„¢}¢ã}¢ì J Among the ‘Nagas’, “Ananta” is me.
çÐ¼÷‡¢¢}¢²ü}¢¢ ™¢çS}¢ ²}¢: „æ²}¢¼¢}¢ã}¢ì JJ Among water givers, “Varuna” is me.
Among the parents, “Aryama”: me.

XI-6 Ðà²¢çÎy²¢‹±„ê‹LÎí¢Ý¢çEÝ¢ñ }¢L¼S¼ƒ¢ J Suns, fires, see! And angry ones!

Ï¢ãê‹²ÎëCÐê±¢üç‡¢ Ðà²¢p²¢üç‡¢ |¢¢Ú¼ JJ Flying ones, see!, and blowing ones!
Unseen ones, see!, and shining ones!
XI-11 çÎÃ²}¢¢Ë²¢}Ï¢Ú{Úæ çÎÃ²x¢‹{¢ÝéHïÐÝ}¢ì J With many divine scents!

„±¢üp²ü}¢²æ Îï±}¢Ý‹¼æ ç±E¼¢ï}¢é¶}¢ì JJ With divine garlands, ornaments!
All wonderful, multifaces!
XI-12 çÎç± „ê²ü„ãdS² |¢±ïléx¢ÐÎéçyƒ¼¢ J As in flash at once!

²çÎ |¢¢: „Îëà¢è „¢ S²¢j¢„S¼S² }¢ã¢y}¢Ý: JJ When rise thousand suns,
Explodes great light,
XI-13 ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J There in one place all worlds,


XI-15 Ðà²¢ç}¢ Îï±¢æS¼± Îï± Îïãï Oh! Lord of Lords!! Now I see!
„±¢ZS¼ƒ¢ |¢ê¼ç±à¢ï¯„Y¢Ýì J In your body all beings I see!
Ï¢ír¢¢‡¢}¢èà¢æ ÜU}¢H¢„ÝSƒ- Supreme Lord on lotus I see!
}¢ë¯èæp „±üÝéÚx¢¢æp çÎÃ²¢Ýì JJ Rishis, reptiles; divine I see!
XI-16 ¥ÝïÜUÏ¢¢ãêÎÚ±v~¢Ýï~¢æ- Infinite hands! Infinite trunks!

Ðà²¢ç}¢ y±¢æ „±ü¼¢ïùÝ‹¼MÐ}¢ì J I see all sides, infinite forms!
Ý¢‹¼æ Ý }¢Š²æ Ý ÐéÝS¼±¢ôÎ End, middle, beginning unseen!
Ðà²¢ç}¢ ç±EïEÚ ç±EMÐ JJ Universal lord! Universal form is seen!
XI-17 çÜUÚèçÅÝæ x¢çÎÝæ ™çRU‡¢æ ™ With crown and club, discuss too!,
¼ï…¢ïÚ¢çà¢æ „±ü¼¢ï Îèç#}¢‹¼}¢ì J As the mass of light I see you!
Ðà²¢ç}¢ y±¢æ Îé<ÝÚèÿ²æ „}¢‹¼¢- Difficult so see; most bright one!
gè#¢ÝH¢ÜUüléç¼}¢Ðí}¢ï²}¢ì JJ Flaming more than fire and sun.
XI-21 ¥}¢è çã y±¢æ „éÚ„Y¢ ç±à¢ç‹¼ Divine groups enter into you,
ÜUïç™jè¼¢: Ðí¢TH²¢ï x¢ë‡¢ç‹¼ J Some of them pray, extol you.
S±S¼èy²évy±¢ }¢ã<¯ç„h„Y¢: Great Rishis, Siddhas, greet you
S¼é±ç‹¼ y±¢æ S¼éç¼ç|¢: ÐécÜUH¢ç|¢: JJ With many hymns they praise you.
XI-22 LÎí¢çÎy²¢ ±„±¢ï ²ï ™ S¢¢Š²¢- Rudras, Adityas and Vasus too,

ç±EïùçEÝ¢ñ }¢L¼p¢ïc}¢Ð¢p J Sadhyas, Vishwas, and ashwins too,
x¢‹{±ü²ÿ¢¢„éÚç„h„Y¢- Maruts and further ushampas too,
±èÿ¢‹¼ï y±¢æ ç±çS}¢¼¢pï± „±ïü JJ Group of Gandharvas, Yakshas too,
Groups of Asuras, and Siddhas too,
With amazement, all gaze at you.
XI-33 ¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï H|¢S± Therefore get up and gain fame,

ç…y±¢ à¢~¢ê‹|¢éæÿ± Ú¢Á²æ „}¢ëh}¢ì J Conquer enemies, earn your name,
}¢²ñ±ñ¼ï çÝã¼¢: Ðê±ü}¢ï± Win the kingdom, avoiding the blame,
çÝç}¢œ¢}¢¢~¢æ |¢± „Ã²„¢ç™Ýì JJ All these are killed by me,
XI-35 »¼ÓÀ>y±¢ ±™Ýæ ÜUïà¢±S² Having heard Keshava’s words,

ÜUë¼¢TçH±ïüÐ}¢¢Ý: çÜUÚèÅè J Arjuna then, uttered these words,
Ý}¢SÜUëy±¢ |¢ê² »±¢ã ÜUëc‡¢æ- Joined his palms, bowed his head,
„x¢eÎæ |¢è¼|¢è¼: Ðí‡¢}² JJ With trembling voice, in fear he said:
XI-36 Sƒ¢Ýï Nç¯ÜUïà¢ ¼± ÐíÜUèy²¢ü All these worlds now praise you,
…x¢yÐíNc²y²ÝéÚÁ²¼ï ™ J Are delighted, in having seen you,
Úÿ¢¢æç„ |¢è¼¢çÝ çÎà¢¢ï Îí±ç‹¼ All the devilish are running away from you,
„±ïü Ý}¢S²ç‹¼ ™ ç„h„Y¢: JJ All the sidhas are bowing to you.
XI-37 ÜUS}¢¢Ó™ ¼ï Ý Ý}¢ïÚ‹}¢ã¢y}¢Ýì Why should they not, oh! Great self?
x¢Úè²„ï Ï¢ír¢‡¢¢ïùŒ²¢çÎÜU~¢ïü J Cause of supreme, ultimate self!
¥Ý‹¼ Îï±ïà¢ …x¢çó¢±¢„ Infinite lord, universal self!
y±}¢ÿ¢Úæ „Î„œ¢yÐÚæ ²¼ì JJ Is and is not you, oh! Eternal self!
XI-38 y±}¢¢çÎÎï±: ÐéL¯: ÐéÚ¢‡¢- First lord you ancient you

Sy±}¢S² ç±ES² ÐÚæ çÝ{¢Ý}¢ì J Ultimate abode of worlds are you
±ïœ¢¢ç„ ±ïlæ ™ ÐÚæ ™ {¢}¢ Knower, knowable, supreme goal is you
y±²¢ ¼¼æ ç±E}¢Ý‹¼MÐ JJ All this is pervaded by you.
XII-20 ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ ²ƒ¢ïQUæ Ð²éüÐ¢„¼ï J Right way this, immortal way

Ÿ¢g{¢Ý¢ }¢yÐÚ}¢¢ |¢QU¢S¼ïù¼è± }¢ï çÐí²¢: JJ Follows who, this proper way
Dedication full, who thinks ‘me’,
XIII-12 ¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ ²Á¿¢¢y±¢}¢ë¼}¢àÝé¼ï J Knowable now, let pronounce; me,

¥Ý¢çÎ}¢yÐÚæ Ï¢ír¢ Ý „œ¢ó¢¢„ÎéÓ²¼ï JJ Immortality is knowing which, see!
To that ultimate beginning is not,
XVI-1 ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ²¢ïx¢Ã²±çSƒç¼: J Fearlessness and mind; purified,

Î¢Ýæ Î}¢p ²¿¢p S±¢Š²¢²S¼Ð ¥¢…ü±}¢ì JJ In knowledge path well unified.
Self learning and tempering too,
XVI-2 ¥ôã„¢ „y²}¢RU¢ï{Sy²¢x¢: à¢¢ç‹¼ÚÐñà¢éÝ}¢ì J Non-hurting, truth and anger-less,

Î²¢ |¢ê¼ïc±H¢ïHéŒy±æ }¢¢Îü±æ ãîèÚ™¢ÐH}¢ì JJ Renunciation and peacefulness,
Envylessness and gentleness,
XVI-3 ¼ï…: ÿ¢}¢¢ {ëç¼: à¢¢ñ™}¢Îí¢ïã¢ïÝ¢ç¼}¢¢çÝ¼¢ J Brightness, patience and stableness

|¢±ç‹¼ „}ÐÎæ Îñ±è}¢ç|¢…¢¼S² |¢¢Ú¼ JJ Cleanliness, commitment, pridelessness
These are wealth of divine ones,
XVI-4 Î}|¢¢ï ÎÐ¢üïùç|¢}¢¢Ýp RU¢ï{: Ð¢Lc²}¢ï± ™ J Showdom, vanity and arrogance,

¥¿¢¢Ýæ ™¢ç|¢…¢¼S² Ð¢ƒü „}ÐÎ}¢¢„éÚè}¢ì JJ Anger, harshness and ignorance,
These are signs of devilish ones

XVI-5 Îñ±è „}Ðçm}¢¢ïÿ¢¢² çÝÏ¢‹{¢²¢„éÚè }¢¼¢ J Divine attributes, give freedom,
}¢¢ à¢é™: „}ÐÎæ Îñ±è}¢ç|¢…¢¼¢ïùç„ Ð¢‡Ç± JJ Devilish attributes, blindful some,
Pandava! Now, grieve not you!
XVI-6 m¢ñ |¢ê¼„x¢¢üñ H¢ïÜUïùçS}¢‹Îñ± ¥¢„éÚ »± ™ J In this world, beings: types two,
Îñ±¢ï ç±S¼Úà¢: Ðí¢ïQU ¥¢„éÚæ Ð¢ƒü }¢ï à¢ë‡¢é JJ Divine ones and devilish too,
Divine ones are described to you,
XVI-7 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ …Ý¢ Ý ç±ÎéÚ¢„éÚ¢ J What is to do and what not to do,
Ý à¢¢ñ™æ Ý¢çÐ ™¢™¢Ú¢ï Ý „y²æ ¼ï¯é ç±l¼ï JJ Know not devilish, see now you.
Either conduct or cleanliness,
XVI-8 ¥„y²}¢Ðíç¼Dæ ¼ï …x¢Î¢ãéÚÝèEÚ}¢ì J “This universe is truthless,

¥ÐÚSÐÚ„}|¢ê¼æ çÜU}¢‹²yÜU¢}¢ãñ¼éÜU}¢ì JJ It’s baseless, it’s lordless.
Mutual unison is it’s cause,
XVI-9 »¼¢æ ÎëçC}¢±C|² ÝC¢y}¢¢Ý¢ïùËÐÏ¢éh²: J Petty minded of self, hold this view
Ðí|¢±‹y²éx¢íÜU}¢¢ü‡¢: ÿ¢²¢² …x¢¼¢ïùçã¼¢: JJ Intelectless, keep this view
Terrorist action, they do take
XVI-10 ÜU¢}¢}¢¢çŸ¢y² ÎécÐêÚæ Î}|¢}¢¢Ý}¢Î¢ç‹±¼¢: J With many desires, that are endless
}¢¢ïã¢Îìx¢ëãèy±¢„Îìx¢í¢ã¢‹Ðí±¼ü‹¼ïùà¢éç™±í¼¢: JJ With show, arrogance, and proudness
With delusion and evil ideas
XVI-11 ç™‹¼¢}¢ÐçÚ}¢ï²¢æ ™ ÐíH²¢‹¼¢}¢éÐ¢çŸ¢¼¢: J With many wishes following in mirth,

ÜU¢}¢¢ïÐ|¢¢ïx¢ÐÚ}¢¢ »¼¢±çÎç¼ çÝçp¼¢: JJ Which finally end only with death.
To their lust giving high place,
XVI-12 ¥¢à¢¢Ð¢à¢à¢¼ñÏ¢üh¢: ÜU¢}¢RU¢ï{ÐÚ¢²‡¢¢: J They are bound by the rope of greed

§üã‹¼ï ÜU¢}¢|¢¢ïx¢¢ƒü}¢‹²¢²ïÝ¢ƒü„T²¢Ýì JJ In desire and anger sinning indeed,
They strive for more and more wealth.
XVI-13 §Î}¢l }¢²¢ HÏ{ç}¢}¢æ Ðí¢ŒS²ï }¢Ý¢ïÚƒ}¢ì J I gained today this and this,
§Î}¢S¼èÎ}¢çÐ }¢ï |¢ç±c²ç¼ ÐéÝ{üÝ}¢ì JJ I shall fulfil now this wish.
I show today this is my wealth,
XVI-14 ¥„¢ñ }¢²¢ ã¼: à¢~¢éãüçÝc²ï ™¢ÐÚ¢ÝçÐ J I have killed my enemy that
§üEÚ¢ïùã}¢ãæ |¢¢ïx¢è ç„h¢ïùãæ Ï¢H±¢‹„é¶è JJ I will kill my enemy that
I am the lord and I enjoy
XVI-15 ¥¢ÉK¢ïùç|¢…Ý±¢ÝçS}¢ ÜU¢ïù‹²¢ïùçS¼ „Îëà¢¢ï }¢²¢ J I am rich and well born one
²ÿ²ï Î¢S²¢ç}¢ }¢¢ïçÎc² §y²¿¢¢Ýç±}¢¢ïçã¼¢: JJ I am great, equal is none
I sacrifice, rejoice and I give
XVI-16 ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ }¢¢ïã…¢H„}¢¢±ë¼¢: J In many ways in the fanciful mind

Ðí„QU¢: ÜU¢}¢|¢¢ïx¢ï¯é Ð¼ç‹¼ ÝÚÜUïùà¢é™¢ñ JJ In delusion gripping their mind
In lust and desire ever sinning full
XVI-17 ¥¢y}¢„}|¢¢ç±¼¢: S¼Ï{¢ {Ý}¢¢Ý}¢Î¢ç‹±¼¢: J In self-conceit sticking well,

²…‹¼ï Ý¢}¢²¿¢ñS¼ï Î}|¢ïÝ¢ç±ç{Ðê±üÜU}¢ì JJ In wealth and pride sinking well,
In just for name doing sacrifice,
XVI-18 ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ™ „æçŸ¢¼¢: J In ignorance, power, showness,
}¢¢}¢¢y}¢ÐÚÎïãï¯é Ðíçm¯‹¼¢ïù|²„ê²ÜU¢: JJ In anger, lust being senseless,
Insult me who is inside them
XVI-19 ¼¢Ýãæ çm¯¼: RUêÚ¢‹„æ„¢Úï¯é ÝÚ¢{}¢¢Ýì J Ignorant ones and cruel ones,
çÿ¢Ð¢}²…d}¢à¢é|¢¢Ý¢„éÚèc±ï± ²¢ïçÝ¯é JJ In this world, worst with hatefulness,
In to devilish births ever throws me,
XVI-20 ¥¢„éÚèæ²¢ïçÝ}¢¢Ðó¢¢ }¢êÉ¢ …‹}¢çÝ …‹}¢çÝ J In devilish places taking birth,

}¢¢}¢Ðí¢Œ²ñ± ÜU¢ñ‹¼ï² ¼¼¢ï ²¢‹y²{}¢¢æ x¢ç¼}¢ì JJ In devilish ways living, birth after birth,
In any way reach not me,
XVI-21 ç~¢ç±{æ ÝÚÜUS²ïÎæ m¢Úæ Ý¢à¢Ý}¢¢y}¢Ý: J In three ways are gates of hell.
ÜU¢}¢: RU¢ï{S¼ƒ¢ H¢ï|¢S¼S}¢¢Îï¼y~¢²æ y²…ï¼ì JJ In go self-lost, through gates of hell.
In fact they are lust, anger, greed.
XVI-22 »¼ñ<±}¢éQU: ÜU¢ñ‹¼ï² ¼}¢¢ïm¢Úñç›ç|¢ÝüÚ: J From those three, who is free,

¥¢™Úy²¢y}¢Ý: Ÿ¢ï²S¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ From doors of hell, who is free,
He will practise good for self,

XVI-23 ²: à¢¢›ç±ç{}¢éy„ëÁ² ±¼ü¼ï ÜU¢}¢ÜU¢Ú¼: J In unscientific ways do behave who,
Ý „ ç„çh}¢±¢ŒÝ¢ïç¼ Ý „é¶æ Ý ÐÚ¢æ x¢ç¼}¢ì JJ In the ways of desires is stuck who,
The realisation, never gets he,
XVI-24 ¼S}¢¢ÓÀ¢›æ Ðí}¢¢‡¢æ ¼ï ÜU¢²¢üÜU¢²üÃ²±çSƒ¼¢ñ J Therefore you take scientific way,

¿¢¢y±¢ à¢¢›ç±{¢Ý¢ïQUæ ÜU}¢ü ÜU¼éüç}¢ã¢ãüç„ JJ Do and do not do in systematic way,
Knowing now that in this way,
XVIII-5 ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²æ ÜU¢²ü}¢ï± ¼¼ì J Sacrifice, giving and tempering works,
²¿¢¢ï Î¢Ýæ ¼Ðpñ± Ð¢±Ý¢çÝ }¢Ýèç¯‡¢¢}¢ì JJ Should not be left out, do that works,
Sacrifice, giving and tempering works,
XVIII-6 »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÈUH¢çÝ ™ J But, one must do all those works,
ÜU¼üÃ²¢Ýèç¼ }¢ï Ð¢ƒü çÝçp¼æ }¢¼}¢éœ¢}¢}¢ì JJ Leaving attachment to fruits and works,
Partha! My firm opinion, is this one,
XVIII-41 Ï¢í¢r¢‡¢ÿ¢ç~¢²ç±à¢¢æ à¢êÎí¢‡¢¢æ ™ ÐÚ‹¼Ð J Knowledgeable and also warriors too,

ÜU}¢¢üç‡¢ Ðíç±|¢QU¢çÝ S±|¢¢±Ðí|¢±ñx¢éü‡¢ñ: JJ Businessmen and also workmen too,
Men are four kinds, Arjuna see!
XVIII-42 à¢}¢¢ï Î}¢S¼Ð: à¢¢ñ™æ ÿ¢¢ç‹¼Ú¢…ü±}¢ï± ™ J Control, restraint tempering too,

¿¢¢Ýæ ç±¿¢¢Ý}¢¢çS¼v²æ Ï¢ír¢ÜU}¢ü S±|¢¢±…}¢ì JJ Purity, forbearance, straightness too,
Knowledge, wisdom and faith too,
XVIII-43 à¢¢ñ²Z ¼ï…¢ï {ëç¼Î¢üÿ²æ ²éhï ™¢Œ²ÐH¢²Ý}¢ì J Heroism, brightness and skillfulness,
Î¢Ý}¢èEÚ|¢¢±p ÿ¢¢~¢æ ÜU}¢ü S±|¢¢±…}¢ì JJ In war-no going back and firmness
Generosity, royalty and hoping too
XVIII-44 ÜUëç¯x¢¢ïÚÿ²±¢ç‡¢Á²æ ±ñà²ÜU}¢ü S±|¢¢±…}¢ì J Agriculture, cattle rearing, production, trade,

ÐçÚ™²¢üy}¢ÜUæ ÜU}¢ü à¢êÎíS²¢çÐ S±|¢¢±…}¢ì JJ Acts of businessmen are thus made.
Work, skill, expertise, endeavour too,
XVIII-56 „±üÜU}¢¢ü‡²çÐ „Î¢ ÜUé±¢ü‡¢¢ï }¢ÎìÃ²Ð¢Ÿ¢²: J Even though doing all the works,
}¢yÐí„¢Î¢Î±¢Œ¢A¢ïç¼ ø¢¢E¼æ ÐÎ}¢Ã²²}¢ì JJ Takes shelter in me and does works,
Attains because of grace of me,
Vedic and dharmic spirit is permeating Gita. It is modified, modulated and aligned towards
bhakti and upanishadic approach.

VI. Bhagavad Gita and Vedanta Darshana
Vedanta Darshana is the process of realisation and liberation through understanding,
recollecting, meditating and practising the upanishadic messages about the self (jivatma)
and supreme self (paramatma). Though there are known recorded 108 upanishads and there
are 1008 mahavakyas (great sentences) culled out of these 108 upanishads, there are four
great great mahavakyas from four of ten principal Upanishads, as given below.
1. “Pragnaanam Brahma”- “This Consciousness is That Ultimate” — Eitariya U. III-3

2. “Ayamatma Brahma”- “This Self is That Ultimate” — Mandukya U. V-2
3. “Aham Brahmasmi”- “Me is That Ultimate” — Brihadaranyaka U 3-4-10
4. “Tattvamasi”- “You are That Ultimate” — Chandogya U. VI-9
Brahmasturas, also called Vedanta sutras by Badarayana Maharshi crystallise the messages,
meaning, essence and spirit of Vedanta in 555 sutras (aphorisms) organised in 191 adhikaranas
(topics).
All the four great acharyas, Sri Shankara – Sri Ramanuja – Sri Madhava – Sri Vallabha have
written commentaries on Badarayana’s Brahma Sutras. This writer was blessed to have an
opportunity to become an instrument in writing Brahma Sutras (along with Kapila Maharshi’s
Tattva Samasa Saankhya Sutras – and Patanjali Maharshi’s Yoga Sutras) in “Brahma Sutra
Bodhamruta Lahari” in Telugu.
The first four sutras (chatuh-sutras) are considered as summary of all the 555 sutras. Many
masters have separately written commentaries, comments, notes and essences of these first
four sutras.
The first four sutras are:
I.1.1 “Athatho Brahma Jignaasaa”

- “Now, therefore, enquiry about supreme ultimate”
I.1.2 “Janmaadasya yatah”

- “From which are the creation, continuation, conclusion and beyond of this universe,
creation.”
I.1.3 “Shaastra yonitvaat”

- “Because scriptures, Upanishads are originated from that supreme ultimate”
(Because scriptures, Upanishads are the sources of knowledge of that supreme ultimate”)
I.1.4 “Tat tu samanvayaat”

- But that enquiry (is to be done) through harmonious understanding of those
Upanishads, scriptures.
Entire Bhagavad Gita is the mirror of spirit of Brahma Sutras. The 700 shlokas contain the
essence of messages of 555 Brahma Sutras in different ways.
Let us see how Bhagavad Gita represents Vedanta Darshana, specially the first four sutras.
The reader is invited to reflect and generate own understanding and consciousness.
Sri Brahma Sutra Bhagavad Gita
(First four sutras)
First book – first part – first chapter
I.1.1 Jignaasaadhikaranam
- The chapter about enquiry
“Athatho Brahma Jignaasaa”

- “Now, therefore, enquiry about supreme ultimate”.
Bhagavad Gita:
II-54 çSƒ¼Ðí¿¢S² ÜU¢ |¢¢¯¢ „}¢¢ç{SƒS² ÜUïà¢± J The stable and able, how he lives?
çSƒ¼{è: ôÜU Ðí|¢¢¯ï¼ çÜU}¢¢„è¼ ±í…ï¼ çÜU}¢ì JJ Lord! Evennessful, how he stays?
Steady and wise, how he speaks?
III-1 Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï }¢¼¢ Ï¢éçh…üÝ¢ÎüÝ J If you consider, oh! Janardan

¼çyÜUæ ÜU}¢üç‡¢ Í¢¢ïÚï }¢¢æ çÝ²¢ï…²ç„ ÜUïà¢± JJ Intellect is superior to action
III-2 Ã²¢ç}¢Ÿ¢ï‡¢ï± ±¢v²ïÝ Ï¢éôh }¢¢ïã²„è± }¢ï J By your different changing lines,
¼ÎïÜUæ ±Î çÝçpy² ²ïÝ Ÿ¢ï²¢ïùã}¢¢Œ¢Aé²¢}¢ì JJ Intellect wavers, thinking shakes,
Tell me one way, leave the rest
IV-4 ¥ÐÚæ |¢±¼¢ï …‹}¢ ÐÚæ …‹}¢ ç±±S±¼: J Sun, Vivasvata, is from ancient time.
ÜUƒ}¢ï¼çm…¢Ýè²¢æ y±}¢¢Î¢ñ Ðí¢ïQU±¢çÝç¼ JJ Krishna! You are born in recent time!
Let me understand, here and now.
IV-34 ¼çmçh Ðíç‡¢Ð¢¼ïÝ ÐçÚÐíÔ¢AïÝ „ï±²¢ J That from teaching seers, know you may
©ÐÎïÿ²ç‹¼ ¼ï ¿¢¢Ýæ ¿¢¢çÝÝS¼œ±Îçà¢üÝ: JJ Knowledgeable and experienced they
By approaching and serving them

IV-37 ²ƒñ{¢æç„ „ç}¢h¢ïùçx¢A|¢üS}¢„¢yÜUéL¼ïù…éüÝ J How blazing fire always burns
¿¢¢Ý¢çx¢A: „±üÜU}¢¢üç‡¢ |¢S}¢„¢yÜUéL¼ï ¼ƒ¢ JJ Into the ashes, pieces of woods
The knowledge fire always burns
IV-38 Ý çã ¿¢¢ÝïÝ „Îëà¢æ Ðç±~¢ç}¢ã ç±l¼ï J Equal to knowledge, other purifier none
¼yS±²æ ²¢ïx¢„æç„h: ÜU¢HïÝ¢y}¢çÝ ç±‹Îç¼ JJ In this world, Arjun, know this one
The yogi who is endeavouring one
VIII-1 ôÜU ¼ÎìÏ¢ír¢ çÜU}¢Š²¢y}¢æ ôÜU ÜU}¢ü ÐéL¯¢ïœ¢}¢ J What is ultimate, self is what?
¥ç{|¢ê¼æ ™ ôÜU Ðí¢ïQU}¢ç{Îñ±æ çÜU}¢éÓ²¼ï JJ Best of persons, work is what?
Then as divine is said what?
VIII-2 ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ ÎïãïùçS}¢‹}¢{é„êÎÝ J In this body, is known that,

Ðí²¢‡¢ÜU¢Hï ™ ÜUƒæ ¿¢ï²¢ïùç„ çÝ²¼¢y}¢ç|¢: JJ As sacrifice, tell me that.
At end of life’s journey, how,
X-12 ÐÚæ Ï¢ír¢ ÐÚæ {¢}¢ Ðç±~¢æ ÐÚ}¢æ |¢±¢Ýì J Ultimate, supreme state is you,
ÐéL¯æ à¢¢E¼æ çÎÃ²}¢¢çÎÎï±}¢…æ ç±|¢é}¢ì JJ Pure and super goal is you,
Divinity you, divine you,
X-14 „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ ±Îç„ ÜUïà¢± J Keshava! What you said now,
Ý çã ¼ï |¢x¢±‹Ã²ôQU ç±ÎéÎïü±¢ Ý Î¢Ý±¢: JJ Is ultimate truth, that I know.
Knows you none, oh! Great one,
XI-1 }¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„ç†¿¢¼}¢ J Lord! Being kind to my self,
²œ±²¢ïQUæ ±™S¼ïÝ }¢¢ïã¢ïù²æ ç±x¢¼¢ï }¢}¢ JJ Secret knowledge of the self,
XI-2 |¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ Ÿ¢é¼¢ñ ç±S¼Úà¢¢ï }¢²¢ J Oh! Lotus eyed one! Heard from you,
y±œ¢: ÜU}¢HÐ~¢¢ÿ¢ }¢¢ã¢y}²}¢çÐ ™¢Ã²²}¢ì JJ Origin of beings and dissolution too,
In detail I have known from you,
XI-3 »±}¢ï¼lƒ¢yƒ y±}¢¢y}¢¢Ýæ ÐÚ}¢ïEÚ J Supreme one! Superform of you

ÎíCéç}¢ÓÀ¢ç}¢ ¼ï MÐ}¢ñEÚæ ÐéL¯¢ïœ¢}¢ JJ To me, if now kindly show, you,
I wish to see, let me pray you,
XI-4 }¢‹²„ï ²çÎ ¼ÓÀv²æ }¢²¢ ÎíCéç}¢ç¼ Ðí|¢¢ï J Lord! If you think it is right,
²¢ïx¢ïEÚ ¼¼¢ï }¢ï y±æ Îà¢ü²¢y}¢¢Ý}¢Ã²²}¢ì JJ Please show me that sight.
Yogeshwara! Show me your self,
XI-31 ¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï- Tell me please who are you,
Ý}¢¢ïùS¼é ¼ Îï±±Ú Ðí„èÎ J Terrible one who are you?
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ- Please be kind I bow to you,
Ý çã Ðí…¢Ý¢ç}¢ ¼± Ðí±ëçœ¢}¢ì JJ I wish to know, first one, you,
XII-1 »±æ „¼¼²éQU¢ ²ï |¢QU¢Sy±¢æ Ð²éüÐ¢„¼ï J Among them, Krishna! Seek ever who,
²ï ™¢Œ²ÿ¢Ú}¢Ã²QUæ ¼ï¯¢æ ÜUï ²¢ïx¢ç±œ¢}¢¢: JJ With devotion, some worship you,
XIII-2 ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh „±üÿ¢ï~¢ï¯é |¢¢Ú¼ J As knower of field, you know me,
ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ï¿¢¢üÝæ ²œ¢Á¿¢¢Ýæ }¢¼æ }¢}¢ JJ In all fields, Bharata! Yes! You see!
Knowledge of field and knower too,
XVII-1 ²ï à¢¢›ç±ç{}¢éy„ëÁ² ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J In unscientific ways worship who,

¼ï¯¢æ çÝD¢ ¼é ÜU¢ ÜUëc‡¢ „œ±}¢¢ã¢ï Ú…S¼}¢: JJ But with dedication worship who,

XVIII-1 „ó²¢„S² }¢ã¢Ï¢¢ã¢ï ¼œ±ç}¢ÓÀ¢ç}¢ ±ïçÎ¼é}¢ì J Essence of renunciation, please let me know,
y²¢x¢S² ™ N¯èÜUïà¢ ÐëƒPUïçà¢çÝ¯êÎÝ JJ Essence of relinquishment, please let me know.
Killer of Keshi! Let me hear now.
I.1.2 Janmadyadhikarnam
- The chapter about birth, etc.
“Janmadasya Yatah”
- “From which are the creation, continuation, conclusion and beyond of this universe,
creation”
Bhagavad Gita:
II-17 ¥ç±Ý¢çà¢ ¼é ¼çmçh ²ïÝ „±üç}¢Îæ ¼¼}¢ì J Indestructible is that one you know
ç±Ý¢à¢}¢Ã²²S²¢S² Ý ÜUçpyÜU¼éü}¢ãüç¼ JJ By which is pervaded all these, know
Destruction of that, can do none
IV-8 ÐçÚ~¢¢‡¢¢² „¢{êÝ¢æ ç±Ý¢à¢¢² ™ ÎécÜUë¼¢}¢ì J To protect the good, and right men
{}¢ü„æSƒ¢ÐÝ¢ƒ¢ü² „}|¢±¢ç}¢ ²éx¢ï ²éx¢ï JJ To destroy the evil and wrong men
To establish the right at each stage
V-29 |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ „±üH¢ïÜU}¢ãïEÚ}¢ì J As enjoyer of the sacrifices all

„éNÎæ „±ü|¢ê¼¢Ý¢æ ¿¢¢y±¢ }¢¢æ à¢¢ç‹¼}¢ëÓÀç¼ JJ As supreme lord of universe, all
As well wisher of beings all
VI-30 ²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ „±Z ™ }¢ç² Ðà²ç¼ J Who sees, in everyone; “me”,
¼S²¢ãæ Ý Ðí‡¢à²¢ç}¢ „ ™ }¢ï Ý Ðí‡¢à²ç¼ JJ Who sees, everyone, in “me”.
He is always in touch with “me”,
VII-12 ²ï ™ñ± „¢çœ±ÜU¢ |¢¢±¢ Ú¢…„¢S¼¢}¢„¢p ²ï J And, whosoever is Sattvik one,

}¢œ¢ »±ïç¼ ¼¢ç‹±çh Ý y±ãæ ¼ï¯é ¼ï }¢ç² JJ Who is Rajasik, Tamasik one,
They exist because of me,

VIII-18 ¥Ã²QU¢mKQU²: „±¢ü: Ðí|¢±‹y²ãÚ¢x¢}¢ï J At dawn emerges every form,

Ú¢~²¢x¢}¢ï ÐíHè²‹¼ï ¼~¢ñ±¢Ã²QU„æ¿¢ÜUï JJ From that, which is without form.
At night merges every form,
VIII-21 ¥Ã²QU¢ïùÿ¢Ú §y²éQUS¼}¢¢ãé: ÐÚ}¢¢æ x¢ç¼}¢ì J Imperishable is, that formless.

²æ Ðí¢Œ² Ý çÝ±¼ü‹¼ï ¼h¢}¢ ÐÚ}¢æ }¢}¢ JJ Ultimate goal, that formless.
Return is nil, from that sense.

IX-17 çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J Father of the world, is sure me,
±ïlæ Ðç±~¢}¢¢ïV¢Ú «ÜUì „¢}¢ ²…éÚï± ™ JJ Mother, sustainer, grandfather, me
The knowledge, pure, ‘AUM’ is me,
IX-18 x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ çÝ±¢„: à¢Ú‡¢æ „éN¼ì J Goal, supporter, lord, witness; me,
Ðí|¢±: ÐíH²: Sƒ¢Ýæ çÝ{¢Ýæ Ï¢è…}¢Ã²²}¢ì JJ Shelter, refuge, well wisher; me,
Origin and also the end is me,
X-8 ¥ãæ „±üS² Ðí|¢±¢ï }¢œ¢: „±Z Ðí±¼ü¼ï J Origin of all beings is ‘me’,
§ç¼ }¢y±¢ |¢…‹¼ï }¢¢æ Ï¢é{¢ |¢¢±„}¢ç‹±¼¢: JJ Everything moves, because of ‘me’,
Wise ones know, this you see,
XI-13 ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J There in one place all worlds,

XI-43 çÐ¼¢ç„ H¢ïÜUS² ™Ú¢™ÚS² Father of moving, non moving worlds is you!
y±}¢S² ÐêÁ²p x¢éLx¢üÚè²¢Ýì J Great Guru, to be worshipped is you,
Ý y±y„}¢¢ïùSy²|²ç{ÜU: ÜUé¼¢ïù‹²¢ï- Who can Excel or be equal to you,
H¢ïÜU~¢²ïùŒ²Ðíç¼}¢Ðí|¢¢± JJ In three worlds none, equal to you.
That person is how,
His ability is how,
In brief know now,
From me, you now.
XIII-14 „±ïüç‹Îí²x¢é‡¢¢|¢¢„æ „±ïüç‹Îí²ç±±<…¼}¢ì J Through nature of senses, shining everywhere

¥„QUæ „±ü|¢ëÓ™ñ± çÝx¢éü‡¢æ x¢é‡¢|¢¢ïQëU ™ JJ Yet without senses, in freedom everywhere
Uninterested, yet supporting everywhere
XIII-15 Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ ™Ú}¢ñ± ™ J In and out of the beings everywhere

„éÿ}¢y±¢œ¢Îç±¿¢ï²æ ÎêÚSƒæ ™¢ç‹¼ÜUï ™ ¼¼ì JJ Unmoving also moving everywhere
Being subtle, unknown everywhere
XIII-16 ¥ç±|¢QUæ ™ |¢ê¼ï¯é ç±|¢QUç}¢± ™ çSƒ¼}¢ì J Being undivided, being one everywhere
|¢ê¼|¢¼ëü ™ ¼Á¿¢ï²æ x¢íç„c‡¢é Ðí|¢ç±c‡¢é ™ JJ Divided in beings, it appears everywhere
It; to be known as supporter everywhere
XIII-17 Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J Light of lights, shines everywhere

¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ NçÎ „±üS² ç±çD¼}¢ì JJ Beyond all darkness, bright everywhere
Knowable, knowledge and it’s goal,
XIII-18 §ç¼ ÿ¢ï~¢æ ¼ƒ¢ ¿¢¢Ýæ ¿¢ï²æ ™¢ïQUæ „}¢¢„¼: J This is field and the knowledge too,
}¢jQU »¼çm¿¢¢² }¢j¢±¢²¢ïÐÐl¼ï JJ Also knowable, in brief, told to you,
Knowing this, the devotee of me,
XIV-18 ªŠ±Z x¢ÓÀç‹¼ „œ±Sƒ¢ }¢Š²ï ç¼Dç‹¼ Ú¢…„¢: J To top most places, Sattvik ever grows
…Í¢‹²x¢é‡¢±ëçœ¢Sƒ¢ ¥{¢ï x¢ÓÀç‹¼ ¼¢}¢„¢: JJ To middle places, Rajasik ever goes
In lower places; Tamasik ever stays.
XIV-27 Ï¢ír¢‡¢¢ï çã Ðíç¼D¢ã}¢}¢ë¼S²¢Ã²²S² ™ J For Supreme see, abode is me,

à¢¢E¼S² ™ {}¢üS² „é¶S²ñÜU¢ç‹¼ÜUS² ™ JJ Immortal is me, immutable is me,
The eternal is me, the right way me,
XVII-23 ú ¼y„çÎç¼ çÝÎïüà¢¢ï Ï¢ír¢‡¢ç›ç±{: S}¢ë¼: J “AUM: THAT SATH” in this way see,
Ï¢í¢r¢‡¢¢S¼ïÝ ±ïÎ¢p ²¿¢¢p ç±çã¼¢: ÐéÚ¢ JJ Addressed ultimate; in ways three,
Vedas and Brahmanas are made by that,
XVIII-46 ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ ²ïÝ „±üç}¢Îæ ¼¼}¢ì J From whom came living beings all,
S±ÜU}¢ü‡¢¢ ¼}¢|²Ó²ü ç„ôh ç±‹Îç¼ }¢¢Ý±: JJ By whom pervaded is this all,
Own work as worship offering to him,
XVIII-61 §üEÚ: „±ü|¢ê¼¢Ý¢æ Ngïà¢ïù…éüÝ ç¼Dç¼ J In the hearts of the living beings all,
|¢í¢}¢²‹„±ü|¢ê¼¢çÝ ²‹~¢¢MÉ¢çÝ }¢¢²²¢ JJ Arjuna! Is seated the lord of all,
By his magic he moves them all,
In addition to above shlokas, the spirit of Brahman, Atma and Vedanta is also shining in following
shlokas:
X-21, 39, 40, 41, 42; XI-5, 6, 7, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 23, 24, 25, 28, 29, 38, 39, 43;
XIII-2, 4, 5, 13, 20, 21, 23, 31, 33, 34; XIV-27, XV-6, 12, 14, 16, 17; XVIII-24, 25, 26, 27

I.1.3 Shastra Yonitvaadhikaranam
- The chapter about the scriptures being the source
“Shaastra yonitvaat”
- “Because scriptures, Upanishads are originated from supreme ultimate
(Because scriptures, Upanishads are the sources of knowledge of that Supreme

Ultimate)
Bhagavad Gita
X-24 ÐéÚ¢ï{„¢æ ™ }¢éw²æ }¢¢æ ç±çh Ð¢ƒü Ï¢ëãSÐç¼}¢ì J Among the priests, chief is me.
„ïÝ¢ÝèÝ¢}¢ãæ SÜU‹Î: „Ú„¢}¢çS}¢ „¢x¢Ú: JJ As the chief, “Brihaspati”; me.
Among the generals, “Skanda” is me.
X-25 }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ çx¢Ú¢}¢S}²ïÜU}¢ÿ¢Ú}¢ì J Among the seers, “Bhrigu” is me.

²¿¢¢Ý¢æ …Ð²¿¢¢ïùçS}¢ Sƒ¢±Ú¢‡¢¢æ çã}¢¢H²: JJ Among the letters, one letter; me.
Among sacrifice; “Japa” is me.
X-26 ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ Îï±¯èü‡¢¢æ ™ Ý¢ÚÎ: J Among the trees, “Aswatha”; me.
x¢‹{±¢ü‡¢¢æ ç™~¢Úƒ: ç„h¢Ý¢æ ÜUçÐH¢ï }¢éçÝ: JJ Among divine Rishis, “Narada” me.
Among “Gandharvas”, Chitra Ratha: me


X-35 Ï¢ëãy„¢}¢ ¼ƒ¢ „¢}Ý¢æ x¢¢²~¢è À‹Î„¢}¢ã}¢ì J Among ‘Samas’, “Brihastsama” me.
}¢¢„¢Ý¢æ }¢¢x¢üà¢è¯¢üïùã}¢ë¼êÝ¢æ ÜUé„é}¢¢ÜUÚ: JJ Among meters: “Gayatri” is me.
Among months: “Margashirsha” me.
X-37 ±ëc‡¢èÝ¢æ ±¢„éÎï±¢ïùçS}¢ Ð¢‡Ç±¢Ý¢æ {ÝT²: J Among ‘Vrishnis’; “Vasudeva” is me.
}¢éÝèÝ¢}¢Œ²ãæ Ã²¢„: ÜU±èÝ¢}¢éà¢Ý¢ ÜUç±: JJ Among ‘Pandavas’; “Dhanamajaya” is me.
Among ‘Munis’; “Vyasa” is me.
XI-1 }¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„ç†¿¢¼}¢ J Lord! Being kind to my self,

²œ±²¢ïQUæ ±™S¼ïÝ }¢¢ïã¢ïù²æ ç±x¢¼¢ï }¢}¢ JJ Secret knowledge of the self,
XI-2 |¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ Ÿ¢é¼¢ñ ç±S¼Úà¢¢ï }¢²¢ J Oh! Lotus eyed one! Heard from you,
y±œ¢: ÜU}¢HÐ~¢¢ÿ¢ }¢¢ã¢y}²}¢çÐ ™¢Ã²²}¢ì JJ Origin of beings and dissolution too,
In detail I have known from you,
XI-47 }¢²¢ Ðí„ó¢ïÝ ¼±¢…éüÝïÎæ- Arjuna! Because of grace of me,

MÐæ ÐÚæ Îçà¢ü¼}¢¢y}¢²¢ïx¢¢¼ì J By yoga of self, this form you could see,
¼ï…¢ï}¢²æ ç±E}¢Ý‹¼}¢¢læ- Universal, bright, ancient, intimate “me”,
²‹}¢ï y±Î‹²ïÝ Ý ÎëCÐê±ü}¢ì JJ Which other than you, none could see.
XI-48 Ý ±ïÎ²¿¢¢Š²²ÝñÝü Î¢Ýñ- Not through knowledge, by sacrifice not,

Ýü ™ çRU²¢ç|¢Ýü ¼Ð¢ïç|¢Mx¢íñ: J Not through works, by penance not,
»±æMÐ: à¢v² ¥ãæ ÝëH¢ïÜUï By men, this form, is ever seen not,
ÎíCéæ y±Î‹²ïÝ ÜUéLÐí±èÚ JJ Oh! Hero of Kurus! This others see not.
IV-5 Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ …‹}¢¢çÝ ¼± ™¢…éüÝ J Births were many

¼¢‹²ãæ ±ïÎ „±¢üç‡¢ Ý y±æ ±ïyƒ ÐÚ‹¼Ð JJ For you and me
I know them all
You; not at all!

„±üS² {¢¼¢Ú}¢ç™‹y²MÐ - Subtler than, subtle is who,


XVIII-74 §y²ãæ ±¢„éÎï±S² Ð¢ƒüS² ™ }¢ã¢y}¢Ý: J Thus I heard the great souls two,
„æ±¢Îç}¢}¢}¢Ÿ¢¢ñ¯}¢Îì|¢é¼æ Ú¢ï}¢ã¯ü‡¢}¢ì JJ In dialogue, Vasudeva, Partha too,
Wonderful one, made Arjuna charged,
XVIII-75 Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢Ýï¼Îìx¢és}¢ãæ ÐÚ}¢ì J By the grace of Vyasa that I heard,

²¢ïx¢æ ²¢ïx¢ïEÚ¢yÜUëc‡¢¢y„¢ÿ¢¢yÜUƒ²¼: S±²}¢ì JJ The supreme secret, that I heard,
Yoga from lord of yoga, Krishna, then,
XVIII-76 Ú¢…‹„æS}¢ëy² „æS}¢ëy² „æ±¢Îç}¢}¢}¢Îì|¢é¼}¢ì J Oh! King! When I recollect, again and again,
ÜUïà¢±¢…éüÝ²¢ï: Ðé‡²æ Nc²¢ç}¢ ™ }¢éãé}¢éüãé: JJ Krishna’s and Arjuna’s dialogue again,
The wonderful, pure discussion again,
I.1.4 Samanvyaayaadhikaranam
“Tat tu samanvayaat”
- But that enquiry (is to be done) through harmonious understanding of those
Upanishads, scriptures.
Bhagavad Gita
I-14 ¼¼: Eï¼ñãü²ñ²éüQUï }¢ãç¼ S²‹ÎÝï çSƒ¼¢ñ J Then seated in chariot bright
}¢¢{±: Ð¢‡Ç±pñ± çÎÃ²¢ñ à¢æ¶¢ñ ÐíÎŠ}¢¼é: JJ With four fine horses, white
Madhava, Pandava two some fine
II-1 ¼æ ¼ƒ¢ ÜUëÐ²¢ç±C}¢Ÿ¢éÐê‡¢¢üÜUéHïÿ¢‡¢}¢ìJ With kindness in heart

ç±¯èÎ‹¼ç}¢Îæ ±¢v²}¢é±¢™ }¢{é„êÎÝ: JJ And with tears which hurt
Madhusudan said this.
II-2 ÜUé¼Sy±¢ ÜUà}¢Hç}¢Îæ ç±¯}¢ï „}¢éÐçSƒ¼}¢ì J Dejection is the cage

¥Ý¢²ü…éC}¢S±x²ü}¢ÜUè<¼ÜUÚ}¢…éüÝ JJ At this critical stage
From whence it came
Arjun! is it not shame?
II-3 Ü£Uñ Ï²æ }¢¢ S}¢ x¢}¢: Ð¢ƒü Ýñ¼œ±Ä²éÐÐl¼ï J This impotency; leave
ÿ¢éÎíæ NÎ²Î¢ñ±üË²æ y²vy±¢ïçœ¢C ÐÚ‹¼Ð JJ Unfit now to grieve
Weakness is unwise
II-11 ¥à¢¢ïÓ²¢Ý‹±à¢¢ï™Sy±æ Ðí¿¢¢±¢Î¢æp |¢¢¯„ï J You grieve for which none should grieve
x¢¼¢„êÝx¢¼¢„êæp Ý¢Ýéà¢¢ï™ç‹¼ Ðç‡Ç¼¢: JJ On the top of that logic you give
III-3 H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ ÐéÚ¢ Ðí¢ïQU¢ }¢²¢ÝÍ¢ J For this world, in ancient times
¿¢¢Ý²¢ïx¢ïÝ „¢æw²¢Ý¢æ ÜU}¢ü²¢ïx¢ïÝ ²¢ïçx¢Ý¢}¢ì JJ By me shown were, paths, two kinds
IV-5 Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ …‹}¢¢çÝ ¼± ™¢…éüÝ J Births were many

¼¢‹²ãæ ±ïÎ „±¢üç‡¢ Ý y±æ ±ïyƒ ÐÚ‹¼Ð JJ For you and me
I know them all
You; not at all!

IV-17 ÜU}¢ü‡¢¢ï sçÐ Ï¢¢ïhÃ²æ Ï¢¢ïhÃ²æ ™ ç±ÜU}¢ü‡¢: J One should understand what is work
¥ÜU}¢ü‡¢p Ï¢¢ïhÃ²æ x¢ãÝ¢ ÜU}¢ü‡¢¢ï x¢ç¼: JJ One should know what is ill work
One should know what is non work
IV-18 ÜU}¢ü‡²ÜU}¢ü ²: Ðà²ïÎÜU}¢üç‡¢ ™ ÜU}¢ü ²: J One who sees inaction in action

„ Ï¢éçh}¢¢‹}¢Ýéc²ï¯é „ ²éQU: ÜUëyFÜU}¢üÜUë¼ì JJ One who sees action in inaction
He is, sure, an intelligent man
IV-20 y²vy±¢ ÜU}¢üÈUH¢„Xæ çÝy²¼ë#¢ï çÝÚ¢Ÿ¢²: J Attachment, to fruits leaves he, who
ÜU}¢ü‡²ç|¢Ðí±ëœ¢¢ïùçÐ Ýñ± çÜUç@yÜUÚ¢ïç¼ „: JJ Depends on none and contended who
Though he is fully engaged in works
IV-22 ²ÎëÓÀ¢H¢|¢„‹¼éC¢ï m‹m¢¼è¼¢ï ç±}¢y„Ú: J Happy with what, comes in the course
„}¢: ç„h¢±ç„h¢ñ ™ ÜUëy±¢çÐ Ý çÝÏ¢Š²¼ï JJ Duality, aggression, leaves of course
Equally treats success or not
IV-33 Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢Á¿¢¢Ý²¿¢: ÐÚ‹¼Ð J Knowledge sacrifice, is sure best,

„±Z ÜU}¢¢üç¶Hæ Ð¢ƒü ¿¢¢Ýï ÐçÚ„}¢¢Œ²¼ï JJ Than material sacrifice, also rest
One’s works all, now let me tell
IV-41 ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ ¿¢¢Ý„æç†Àó¢„æà¢²}¢ì J Do your works in self aligned way

¥¢y}¢±‹¼æ Ý ÜU}¢¢üç‡¢ çÝÏ¢Š¢Aç‹¼ {ÝT² JJ Eliminate doubts in knowledge way
Winner of wealth! Now let me say
V-4 „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: Ðí±Îç‹¼ Ý Ðç‡Ç¼¢: J Work and knowledge as separate

»ÜU}¢Œ²¢çSƒ¼: „}²x¢é|¢²¢ï<±‹Î¼ï ÈUH}¢ì JJ Speaks only child, let me intimate.
A wise one never differentiates see!
V-5 ²y„¢æw²ñ: Ðí¢Œ²¼ï Sƒ¢Ýæ ¼l¢ïx¢ñÚçÐ x¢}²¼ï J What state comes from knowledge path,
»ÜUæ „¢æw²æ ™ ²¢ïx¢æ ™ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Same state comes from action path
V-10 Ï¢ír¢‡²¢{¢² ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÜUÚ¢ïç¼ ²: J In that ultimate offering the works,
çHŒ²¼ï Ý „ Ð¢ÐïÝ ÐkÐ~¢ç}¢±¢}|¢„¢ JJ Leaving attachment, who ever works,
By the sins of works, he is not touched.
V-11 ÜU¢²ïÝ }¢Ý„¢ Ï¢éhK¢ ÜUï±HñçÚç‹Îí²ñÚçÐ J With body and mind, intellect, he
²¢ïçx¢Ý: ÜU}¢ü ÜUé±üç‹¼ „Xæ y²vy±¢y}¢à¢éh²ï JJ Without attachment, by just organs he,
Carries out works, yogi you see,
V-14 Ý ÜU¼ëüy±æ Ý ÜU}¢¢üç‡¢ H¢ïÜUS² „ë…ç¼ Ðí|¢é: J Neither doer-ship, not even works.
Ý ÜU}¢üÈUH„æ²¢ïx¢æ S±|¢¢±S¼é Ðí±¼ü¼ï JJ Lord created not, in these worlds.
Neither union of the fruits of works,
V-15 Ý¢Îœ¢ï ÜUS²ç™yÐ¢Ðæ Ý ™ñ± „éÜUë¼æ ç±|¢é: J Anybody’s sin, Lord accepts not,
¥¿¢¢ÝïÝ¢±ë¼æ ¿¢¢Ýæ ¼ïÝ }¢és¢ç‹¼ …‹¼±: JJ Anybody’s merit too, accepts not.
Ignorance covers knowledge when,
V-16 ¿¢¢ÝïÝ ¼é ¼Î¿¢¢Ýæ ²ï¯¢æ Ý¢çà¢¼}¢¢y}¢Ý: J This ignorance by knowledge when,

¼ï¯¢}¢¢çÎy²±Á¿¢¢Ýæ ÐíÜU¢à¢²ç¼ ¼yÐÚ}¢ì JJ Is destroyed by self, you see then,
Knowledge shines full, like bright sun,
V-19 §ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J One can be free from cycle and bind,
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ In the equality fixing the mind.
Equality is quality, pure supreme.
V-26 ÜU¢}¢RU¢ï{ç±}¢éQU¢Ý¢æ ²¼èÝ¢æ ²¼™ï¼„¢}¢ì J Desire, anger, leaves which one,

¥ç|¢¼¢ï Ï¢ír¢çÝ±¢ü‡¢æ ±¼ü¼ï ç±çÎ¼¢y}¢Ý¢}¢ì JJ Mind in self, joins which one,
Knowing self, moves which one,
VI-1 ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z ÜU}¢ü ÜUÚ¢ïç¼ ²: J Without expecting fruits of works,
„ „ó²¢„è ™ ²¢ïx¢è ™ Ý çÝÚçx¢AÝü ™¢çRU²: JJ Who carries out well all his works,
VI-2 ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üïx¢æ ¼æ ç±çh Ð¢‡Ç± J As renunciation, called which is,

Ý s„ó²S¼„VËÐ¢ï ²¢ïx¢è |¢±ç¼ ÜUpÝ JJ That is same as what yoga is.
The intention when one leaves not,

VI-35 ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï }¢Ý¢ï Îé<Ýx¢íãæ ™H}¢ì J No doubt my dear oh! Great one,
¥|²¢„ïÝ ¼é ÜU¢ñ‹¼ï² ±ñÚ¢x²ï‡¢ ™ x¢ës¼ï JJ Mind is wavering, difficult one,
Stop this mind with intellect mount.
VI-40 Ð¢ƒü Ýñ±ïã Ý¢}¢é~¢ ç±Ý¢à¢S¼S² ç±l¼ï J Neither in this, and, in that not,
Ý çã ÜUË²¢‡¢ÜUëyÜUçpgéx¢üô¼ ¼¢¼ x¢ÓÀç¼ JJ Harm for him is there naught.
The doer of good, now you see,
My dear! Arjuna! falls not he.
VI-45 Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è „æà¢éhçÜUçËÏ¢¯: J One who strives on; on, and on,
¥ÝïÜU…‹}¢„æç„hS¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ Yogi he is, he has already won.
After the effort of many, many lives
VI-46 ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è ¿¢¢çÝ|²¢ïùçÐ }¢¼¢ïùç{ÜU: J Yogi is better than contemplating ones,
ÜU<}¢|²p¢ç{ÜU¢ï ²¢ïx¢è ¼S}¢¢l¢ïx¢è |¢±¢…éüÝ JJ Yogi is better than knowledgeable ones,
Yogi is better than workful too,
VII-16 ™¼é<±{¢ |¢…‹¼ï }¢¢æ …Ý¢: „éÜUëç¼Ý¢ïù…éüÝ J Arjuna! Hear, doers of good,
¥¢¼¢üï ç…¿¢¢„éÚƒ¢üƒèü ¿¢¢Ýè ™ |¢Ú¼¯ü|¢ JJ Worship me in four ways: good.
Men in distress, seekers of wealth,
VII-17 ¼ï¯¢æ ¿¢¢Ýè çÝy²²éQU »ÜU|¢çQU<±çà¢c²¼ï J In them, knowledgeable is steady every way,
çÐí²¢ï çã ¿¢¢çÝÝ¢ïùy²ƒü}¢ãæ „ ™ }¢}¢ çÐí²: JJ Excels in devotion in the singular way.
Greatly dear to knowledgeable is me,
VII-21 ²¢ï ²¢ï ²¢æ ²¢æ ¼Ýéæ |¢QU: Ÿ¢h²¢<™¼éç}¢ÓÀç¼ J When a devotee worships in whatever way,
¼S² ¼S²¢™H¢æ Ÿ¢h¢æ ¼¢}¢ï± ç±Î{¢}²ã}¢ì JJ When in dedication worships that way,
His dedication is made stable by me,
VII-22 „ ¼²¢ Ÿ¢h²¢ ²éQUS¼S²¢Ú¢{Ý}¢èã¼ï J With dedication, if worships one,
H|¢¼ï ™ ¼¼: ÜU¢}¢¢‹}¢²ñ± ç±çã¼¢ç‹ã¼¢Ýì JJ Aligned in dedication, is when one,
He will get whatever he wants,
VII-23 ¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼j±y²ËÐ}¢ï{„¢}¢ì J Limited are fruits in that way,
Îï±¢‹Îï±²…¢ï ²¢ç‹¼ }¢jQU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Fruits of thoughtless, let me say.
Whom worships one, them; he will get,
IX-15 ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï ²…‹¼¢ï }¢¢}¢éÐ¢„¼ï J Knowledge sacrifice, offering to ‘me’,

»ÜUy±ïÝ Ðëƒvy±ïÝ Ï¢ãé{¢ ç±E¼¢ï}¢é¶}¢ì JJ They pray and worship ‘me’,
Seeing different ways, one way; ‘me’
IX-23 ²ïùŒ²‹²Îï±¼¢|¢QU¢ ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J Even those worship others, who,

¼ïùçÐ }¢¢}¢ï± ÜU¢ñ‹¼ï² ²…‹y²ç±ç{Ðê±üÜU}¢ì JJ With dedication worship, who,
Even they actually worship, ‘me’,
IX-25 ²¢ç‹¼ Îï±±í¼¢ Îï±¢ç‹Ð¼÷‹²¢ç‹¼ çÐ¼ë±í¼¢: J Divine worshippers seek divine, see,
|¢ê¼¢çÝ ²¢ç‹¼ |¢ê¼Áï ²¢ ²¢ç‹¼ }¢l¢ç…Ý¢ïùçÐ }¢¢}¢ì JJ Parent worshippers seek parents, see,
Element worshippers seek elements see,
IX-26 Ð~¢æ ÐécÐæ ÈUHæ ¼¢ï²æ ²¢ï }¢ï |¢QUK¢ Ðí²ÓÀç¼ J A leaf, flower, or water you see,
¼Îãæ |¢QUKéÐN¼}¢Ô¢A¢ç}¢ Ðí²¼¢y}¢Ý: JJ With devotion whoever offers to me,
That devotee’s divine offering to me,
IX-32 }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² ²ïùçÐ S²é: Ð¢Ð²¢ïÝ²: J Those who take refuge in me,
ç›²¢ï ±ñà²¢S¼ƒ¢ à¢êÎ¢í S¼ïùçÐ ²¢ç‹¼ ÐÚ¢æ x¢ç¼}¢ì JJ Whoever may that person be,
Whatever is his origin be,
IX-33 ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ |¢QU¢ Ú¢…¯ü²S¼ƒ¢ J Then about knowledgeable what to say?
¥çÝy²}¢„é¶æ H¢ïÜUç}¢}¢æ Ðí¢Œ² |¢…S± }¢¢}¢ì JJ About devotees, saints what to say?
Having come to impermanent worlds you see,

X-41 ²lçm|¢êç¼}¢y„œ±æ Ÿ¢è}¢Îê<…¼}¢ï± ±¢ J Enthusiastic is, that, which,

¼œ¢Îï±¢±x¢ÓÀ y±æ }¢}¢ ¼ï…¢ïæùà¢„}|¢¢±}¢ì JJ Energy full, is ever which,
Source of energy is that which,
X-42 ¥ƒ±¢ Ï¢ãéÝñ¼ïÝ ôÜU ¿¢¢¼ïÝ ¼±¢…éüÝ J Why this, why that, all these why?
ç±C|²¢ãç}¢Îæ ÜUëyF}¢ïÜU¢æà¢ïÝ çSƒ¼¢ï …x¢¼ì JJ All these, should know you why?
All these worlds if you, see,
Stay in an element of me.
XI-7 §ãñÜUSƒæ …x¢yÜUëyFæ Ðà²¢l „™Ú¢™Ú}¢ì J In one place, see!, whole worlds see!
}¢}¢ Îïãï x¢éÇ¢ÜUïà¢ ²Ó™¢‹²ÎììÎíCéç}¢ÓÀç„ JJ Non moving, see!, moving ones!
Winner of sleep! In body of ‘me’!
XI-8 Ý ¼é }¢¢æ à¢v²„ï ÎíCé}¢ÝïÝñ± S±™ÿ¢é¯¢ J You cannot see,

çÎÃ²æ ÎÎ¢ç}¢ ¼ï ™ÿ¢é: Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì JJ With your eyes; me.
To you gives; me,
Divine sight to see
Yogic form of me!
XI-45 ¥ÎëCÐê±Z Nç¯¼¢ïùçS}¢ Îëß¢ Though I am happy to see, unseen you,

|¢²ïÝ ™ ÐíÃ²çƒ¼æ }¢Ý¢ï }¢ï J My mind is afraid and disturbed too,
¼Îï± }¢ï Îà¢ü² Îï± MÐæ- Oh! Divine one! Please show that form,
Ðí„èÎ Îï±ïà¢ …x¢çó¢±¢„ JJ Please be kind, lord of universal form.
XI-50 §y²…éüÝæ ±¢„éÎï±S¼ƒ¢ïvy±¢ Having said, to Arjuna, Vasudeva so!

S±ÜUæ MÐæ Îà¢ü²¢}¢¢„ |¢ê²: J Has shown his original form lo!
¥¢E¢„²¢}¢¢„ ™ |¢è¼}¢ïÝæ- Having taken up his gentle form then,
|¢éy±¢ ÐéÝ: „¢ñ}²±Ðé}¢üã¢y}¢¢ JJ Consoled terrified, the greatest one.
XI-51 ÎëßïÎæ }¢¢Ýé¯æ MÐæ ¼± „¢ñ}²æ …Ý¢ÎüÝ J Having seen human form of you,
§Î¢Ýè}¢¢çS}¢ „æ±ëœ¢: „™ï¼¢: ÐíÜUëô¼ x¢¼: JJ I am composed now, I thank you,
My own nature is restored too.
XII-2 }¢Ä²¢±ïà² }¢Ý¢ï ²ï }¢¢æ çÝy²²éQU¢ ©Ð¢„¼ï J Fixing their minds steady, on ‘me’
Ÿ¢h²¢ ÐÚ²¢ïÐï¼¢S¼ï }¢ï ²éQU¼}¢¢ }¢¼¢: JJ Who worship and seek ever ‘me’
XII-4 „çó¢²}²ïç‹Îí²x¢í¢}¢æ „±ü~¢ „}¢Ï¢éh²: J Controlling senses, each; whole lot

¼ï Ðí¢ŒÝé±ç‹¼ }¢¢}¢ï± „±ü|¢ê¼çã¼ï Ú¼¢: JJ Treating all with sameness - thought
Who wish well for everyone, see!
XII-7 ¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J He shall be taken up, by ‘me’, see!

His deliverer, becomes ‘me’ soon.
XII-8 }¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J Place your mind on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ¥¼ ªŠ±Z Ý „æà¢²: JJ Join intellect, yours, on ‘me’
You will live, then, in ‘me’
XII-10 ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ }¢yÜU}¢üÐÚ}¢¢ï |¢± J Practice, if you cannot do

}¢Îƒü}¢çÐ ÜU}¢¢üç‡¢ ÜUé±üç‹„çh}¢±¢ŒS²ç„ JJ Dedication of works, in ‘me’, do
If the works are given to ‘me’
XII-11 ¥ƒñ¼ÎŒ²à¢QU¢ïùç„ ÜU¼éZ }¢l¢ïx¢}¢¢çŸ¢¼: J Even if that you cannot make

„±üÜU}¢üÈUHy²¢x¢æ ¼¼: ÜUéL ²¼¢y}¢±¢Ýì JJ Shelter in ‘me’, then you take
Fruits of all works, in ‘me’; leave

XII-13 ¥mïC¢ „±ü|¢ê¼¢Ý¢æ }¢ñ~¢: ÜUL‡¢ »± ™ J Who hates none
çÝ}¢ü}¢¢ï çÝÚãV¢Ú: „}¢Îé:¶„é¶: ÿ¢}¢è JJ Friendly, kind one
‘I’ and ‘my’; leaves
XII-14 „‹¼éC: „¼¼æ ²¢ïx¢è ²¼¢y}¢¢ ÎëÉçÝp²: J Happy, even, he ever seeks
}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh²¢üï }¢jQU: „ }¢ï çÐí²: JJ Determined, he, self-full, stays,
Intellect, mind; gives who ‘me’
XII-15 ²S}¢¢ó¢¢ïçm…¼ï H¢ïÜU¢ï H¢ïÜU¢ó¢¢ïçm…¼ï ™ ²: J Whom; fears not world

ã¯¢ü}¢¯ü|¢²¢ïmïx¢ñ}¢éüQU¢ï ²: „ ™ }¢ï çÐí²: JJ Who fears not world
Duality leaves, even is he,
XII-16 ¥ÝÐïÿ¢: à¢éç™Îüÿ¢ ©Î¢„èÝ¢ï x¢¼Ã²ƒ: J Wants not who, able clean who
„±¢üÚ}|¢ÐçÚy²¢x¢è ²¢ï }¢jQU: „ }¢ï çÐí²: JJ Unconcerned who, griefless who
At the very start; leaves greed he,
XII-17 ²¢ï Ý Nc²ç¼ Ý mïçC Ý à¢¢ï™ç¼ Ý ÜU¢Ñì ÿ¢ç¼ J Neither he jumps, nor he hates
à¢é|¢¢à¢é|¢ÐçÚy²¢x¢è |¢çQU}¢¢‹²: „ }¢ï çÐí²: JJ Neither he grieves, nor he wants
Good, bad; leaves, stays even he
XII-18 „}¢: à¢~¢¢ñ ™ ç}¢~¢ï ™ ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï: J Friends enemy same, near far same,
à¢è¼¢ïc‡¢„é¶Î:¶ï¯é „}¢: „Xç±±<…¼: JJ Dishonour honour same, name blame same
Sorrow pleasure same, heat cold same,
XII-19 ¼éË²çÝ‹Î¢S¼éç¼}¢¢üñÝè „‹¼éC¢ï ²ïÝ ÜUïÝç™¼ì J Praise blame he, silently bears
¥çÝÜUï¼: çSƒÚ}¢ç¼|¢üçQU}¢¢‹}¢ï çÐí²¢ï ÝÚ: JJ Contented he, in whatever comes
Same; every place, in stable mind; he

XVIII-9 ÜU¢²üç}¢y²ï± ²yÜU}¢ü çÝ²¼æ çRU²¼ïù…éüÝ J If any one does his dutiful works,
„Xæ y²vy±¢ ÈUHæ ™ñ± „ y²¢x¢: „¢çœ±ÜU¢ï }¢¼: JJ Because those are obligatory works,
Leaving attachment and also fruits,
XVIII-20 „±ü|¢ê¼ï¯é ²ïÝñÜUæ |¢¢±}¢Ã²²}¢èÿ¢¼ï J In al beings as same and one,

¥ç±|¢QUæ ç±|¢QUï¯é ¼Á¿¢¢Ýæ ç±çh „¢çœ±ÜU}¢ì JJ Sees imperishable supreme one;
In divided ones, the undivided one,
XVIII-23 çÝ²¼æ „XÚçã¼}¢Ú¢x¢mï¯¼: ÜUë¼}¢ì J Obligatory one, in which attachment nil,

¥ÈUHÐíïŒ„éÝ¢ ÜU}¢ü ²œ¢y„¢çœ±ÜU}¢éÓ²¼ï JJ When like and dislike are made nil,
When desires to fruits is totally none,
XVIII-26 }¢éQU„X¢ïùÝãæ±¢Îè {ëy²éy„¢ã„}¢ç‹±¼: J Attachment free, from ego free,

ç„hKç„hK¢ï<Ý<±ÜU¢Ú: ÜU¼¢ü „¢çy±ÜU ©Ó²¼ï JJ Stable and enthusiastic, see!
Success or not unaffected, see,
XVIII-30 Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ ÜU¢²¢üÜU¢²ïü |¢²¢|¢²ï J Action and also inaction too,
Ï¢‹{æ }¢¢ïÿ¢æ ™ ²¢ ±ïçœ¢ Ï¢éçh: „¢ Ð¢ƒü „¢çœ±ÜUè JJ Right work and incorrect too,
Fear and fearlessness too,
XVIII-33 {ëy²¢ ²²¢ {¢Ú²¼ï }¢Ý:Ðí¢‡¢ïç‹Îí²çRU²¢: J With firmness which regulates,

²¢ïx¢ïÝ¢Ã²ç|¢™¢çÚ‡²¢ {ëç¼: „¢ Ð¢ƒü „¢çœ±ÜUè JJ Mind, life, and works of senses
In yoga which is unwavering one,
XVIII-37 ²œ¢Îx¢íï ç±¯ç}¢± ÐçÚ‡¢¢}¢ïù}¢ë¼¢ïÐ}¢}¢ì J Like poison at beginning looks which one,
¼y„é¶æ „¢çœ±ÜUæ Ðí¢ïQU}¢¢y}¢Ï¢éçhÐí„¢Î…}¢ì JJ Like nectar at the end becomes which one,
Born from peace and intellect is which one,

XVIII-47 Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J Though not perfect, better; own way
S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ Than done well, some others’ way
When own natural works are done,
XVIII-48 „ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J Own natural works, Kunti’s son,
„±¢üÚ}|¢¢ çã Î¢ï¯ï‡¢ {ê}¢ïÝ¢çx¢AçÚ±¢±ë¼¢: JJ Even defective, should leave, none,
In all under takings, defect is inherent,
XVIII-78 ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J Where there is Krishna the great Master,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ Where there is Arjuna the great Achiever,
There; prosperity, success, policy: right,
The first four sutras are the true representation of entire 555 sutras like tree is imprinted in
the leaf.
We can see that the spirit of four mahavakyas and Vedanta sutras are permeating and spread
into all chapters of Bhagavad Gita. The 700 shlokas Gita as standardised by Sri Adi Shankara
is the original Gita. Surely 45 additional shlokas add great value of vedantic spirit.
Sri Adi Shanakaracharya
Four Matths
Four Mahavakyas

That and This — Sri Adi Shankara and the Four Principal Teachers
The Spirit of Four Mahavaakyaas of Vedanta Darshana
Shankara : What is THIS and what is THAT?
Padmapaada from the east: THIS is consciousness and THAT is the ultimate. THIS
Consciousness is THAT Ultimate!”
Shankara : What is THIS and what is THAT??
Thotaka from the north: THIS is self and THAT is ultimate! THIS Self is THAT Ultimate! Self is
Ultimate!!
Shankara: What is THIS and what is THAT???
Sureshwara from the south: THIS is me and THAT is ultimate. THIS me is THAT Ultimate. Me
is Ultimate!!!
Shankara asked: What is THIS and what is THAT????
Hastamalaka from the west: THIS is you and THAT is ultimate. THIS you is THAT Ultimate.
You are Ultimate!!!!
Padmapaada, Thotaka, Sureshwara and Hastamalaka looked silently at Shankaracharya
with question marks on their faces.
Shankara spoke: “THAT’S excellence. The ultimate is consciousness, is Self, is Me, is You. All
is ultimate. All is one. We all are one. One is. Is.”
This is That
Importance of Sevens of hundreds Shlokas Gita of
Sri Adi Shankaracharya Standard
Where as it is Durga Sapta Shati – Seven hundred of Durga in Devie Mahatmyam, It is

Saptabhi shloka shatai – sevens of hundred shlokas for Gita by Sri Adi shankaracharya for
Bhagavad Gita. In case of ‘Seven hundred’ all the 700 shlokas are relevant but in case of
sevens of hundred both seven and hundred become important significant
‘Seven’ invokes alignment, harmony, integration and perfect togetherness of sapta varna
(seven colours), sapta swara (seven musical notes), sapta padi (seven steps of marriage),
sapta bhoomica (seven planes of yoga vaashista), sapta dhatu (seven materials), sapta
ashwa (seven horses of Sun), saptaaha (seven days of week), sapta archi (seven flames of
fire), sapta matrukas (seven devis of root letters), sapta chakras (seven chakras of kundalini),
saptarshi (seven sages of wisdom) and so on.
‘Hundred’ invokes completeness poornaayush-shataayush (100 years of life), shatarudrayan

(100 ways of worshipping Rudram), Neeti shatakam (100 verses of morals of Bhritruhari),
vairagya shatakam (100 verses of spiritual detachment of Bhritruhari), shata shloki (100
verses of summary of Advaita by Sri Adi Shankaracharya).
Thus ‘seven’ represents ‘perfect integration’ and ‘hundred’ represents ‘completeness’.
It is interesting to note that in "Hanumad Virachita Paishachabhashya Sahithaa Bhagavad

Gita" (No. 20 of References and Further Readings - page xlix) it is clearly mentioned
"Shlokamrutam Saptashatena Puritam" - filled with nectar of seven hundred shlokas". Thus
Paishachikabhashyam also recognizes 700 shlokas standard.
Bhagavad Gita is divine song. Thus Bhagavad Gita of sevens of hundred of verses means
completely and perfectly integrated divine song’.
The Gita of 700 verses standardized by Sri Adi Shankaracharya is completely and perfectly
integrated divine song about the essence of spiritual knowledge and wisdom of six Darshanas
and the process of transit transformation and transcendence from humanity to divinity.
Each verse and all the seven hundred verses are inseparable spiritual tiles of consciousness
completeness of Gita
The new 45 shlokas are the new flowers of decorative offerings to the perfect, complete,
integrated Divinity of Gita.
Namaste

XV. Samagra Darshan
It is a great joy to see the Table 9 (please see page no. 352) where the number of shlokas for
Dhritarashtra is 1, for Sanjaya 67, for Arjuna 57 and for Sri Krishna 620 making up a total of 745
shlokas of Bhagavad Gita, which are same as what was specified by Mahabharata-mana-shlokas,
in the verses immediately after Gita narration in Bhishma Parva (VI) of Mahabharata.
The additional new shlokas are as given below:
Chapter I – No additional shlokas – reduction of 1 shloka

Reduction of 1 shloka from 47 to 46 in chapter I. Because 3 shlokas of 2 lines have become two
shlokas of 3 lines – please see BG I-26, I-27, I-28 with SBP/SG I-26, I-27 and BG I-35, 36, 37 with
SBP/SG I-35, I-36.
Chapter I – Total 46 shlokas
Chapter II – 8 new additional shlokas

1. II-11
y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ Being human, your inner self, you lost
ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J In depression, delusion your identify is lost
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê- With compassion, seeing relatives of you
Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ Standing on the face of Death, very true!
2. II-50
²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J Whose works all are surely free
Whose everything is offered in relinquishing
way
3. II-73
²S²¢}¢¼æ ¼S² }¢¼æ ²S² Ý ±ïÎ „: J Who knows not, to him it is known
ç±…¢Ý¼¢}¢ç±¿¢¢¼æ ç±¿¢¢¼}¢ç±…¢Ý¼¢}¢ì JJ Who knows, to him it is not known
To knowers it is not known
4. II-74
Ðíç¼Ï¢¢ï{Ýï ¼Îì Ï¢ír¢ ç±çÎy±¢ H|²¼ïù}¢ë¼}¢ì J Through awareness ultimate is known when
Ï¢ír¢ HÏŠ±¢ Ýñ± çÜUç@ÌÏ{Ã²}¢±çà¢c²¼ï JJ One becomes ultimate there and then
XV. Samagra Darshan 465

5. II-75
Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ »ÜU}¢ï± çm{¢ïçÎ¼}¢ì J Knowing ultimate and gaining ultimate two
¿¢¢y±¢ HÏŠ±¢ƒ±¢ sï¼ÓÀ¢ç‹¼}¢¢ŒÝ¢ïç¼ Are same and one, known as two.
à¢¢E¼è}¢ì JJ Ultimate is known or gained when
6. II-77
²Î¢ „±ïü Ðí}¢éÓ²‹¼ï ÜU¢}¢¢ ²S² NçÎ çSƒ¼¢: J From his heart desires all
„ |¢±y²}¢ë¼¢ï }¢y²¢ïü Ï¢ír¢ ™¢~¢ „}¢àÝé¼ï JJ When one removes, one and all
He becomes the immortal one
7. II-78
²Î¢ „±ïü Ðíç|¢l‹¼ï NÎ²S²ïã x¢í‹ƒ²: J Knots in the heart are cut when
„ |¢±y²}¢ë¼¢ï }¢y²ü »¼¢±ÎÝéà¢¢„Ý}¢ì JJ All of them are removed when
That person becomes immortal one
8. II-80
ç|¢l¼ï NÎ²x¢íç‹ƒçàÀl‹¼ï „±ü„æà¢²¢: J Knots in the heart are cut then
ÿ¢è²‹¼ï ™¢S² ÜU}¢¢üç‡¢ ¼çS}¢‹ÎëCï ÐÚ¢±Úï JJ All the doubts are dispelled then
All the works are diminished then
Chapter II – Total 80 shlokas
Chapter III – 7 new additional shlokas
9. III-37
»¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J It is subtle and is great enemy of all
„é¶¼‹~¢ §±¢„èÝ¢ï }¢¢ïã²Ýì Ð¢ƒü ç¼Dç¼ JJ It resides inside people all
Along with sense organs all,
10. III-38
ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J It is desireful and angerful, true!
¥ãV¢Ú¢ïùç|¢}¢¢Ý¢y}¢¢ ÎéS¼Ú: Ð¢ÐÜU}¢üç|¢: JJ It is very strong and terrible too
It is Ego, the soul of Pride

11. III-39
ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J It removes happiness, joy in brief
|¢²æ ™¢S² ÜUÚ¢ïy²ï¯ }¢¢ïã²æS¼é }¢éãé}¢éüãé: JJ It creates great sorrow and grief
It causes great fear for people
12. III-40
„ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J It is polluted, impure lowly one
Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ It searches for faults of women and men
It has aggressive nature, soul of delusion
13. III-45
§ç‹Îí²|ï ²: ÐÚæ ™ï¼: ™ï¼„: „œ±}¢éœ¢}¢}¢ì J More than organs mind is great
„œ±¢Îƒ }¢ã¢Ý¢y}¢¢ }¢ã¼¢ïùÃ²²}¢éœ¢}¢}¢ì JJ More than mind purity is great
More than purity self is great
More than self unmanifested is great.
14. III-46
¥Ã²QU¢œ¢é ÐÚæ Ï¢ír¢ Ã²¢ÐÜUæ ™¢Œ²çHXÜU}¢ì J More than unmanifested ultimate is great
²Á¿¢¢y±¢ }¢éÓ²¼ï …è±¢ï s}¢ë¼y±æ ™ x¢ÓÀç¼ JJ All pervading and causeless is ultimate
Knowing that, person he comes released, see!
He becomes immortal and is totally free.
15. III-48
§ç‹Îí²¢‡¢¢æ Ðëƒx|¢¢±}¢éÎ²¢S¼}¢²¢ñ ™ ²¢ñ J Desire and anger are separate from organs, know
Ðëƒx¢éyÐl}¢¢Ý¢Ý¢æ ¿¢¢y±¢ {èÚ¢ï Ý à¢¢ï™ç¼ JJ Their rising and falling, one has to know
Their place of origin, Ego, one has to know
Knowing thus the wise person grieves not, know
Chapter III – Total 50 shlokas
Chapter IV – 2 new additional shlokas
16. IV-24
¥ã}¢ó¢æ „Î¢ó¢¢Î §ç¼ çã Ï¢ír¢±ïÎÝ}¢ì J Food is me, always consumer of food is me
17. IV-42
²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï Sun consumes all liquids well
Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ Being pure without taint of merits, sins, all.
Chapter IV – 44 shlokas total

Net increase of shlokas is only one because three shlokas of two lines are rearranged into two
shlokas of three lines BP/SBP IV-30 and IV-31 from BG IV-29, 30, 31.

Chapter V – 1 new additional shloka
18. V-18
S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J Though remember often their actions, they
Though appear to be interested in their
actions, they
sure they.
Chapter V – Total 30 shlokas
Chapter VI – 4 new additional shlokas
19. VI-29
„ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: „¢ïùÿ¢Ú: ÐÚ}¢: S}¢ë¼: J He is Brahma and Shiva, Indra is he
„ »± ç±c‡¢éæ „ Ðí¢‡¢: „ ÜU¢H¢ôxÝ: „ ™‹Îí}¢¢: JJ As eternal, supreme, called is he
Verily Vishnu and life breath is he
20. VI-30
„ »± „±Z ²Îì|¢ê¼æ ²Ó™ |¢Ã²æ „Ý¢¼Ý}¢ì J He is all, created is which
¿¢¢y±¢ ¼æ }¢ëy²é}¢y²ïç¼ Ý¢‹²: Ð‹ƒ¢ ç±}¢éQU²ï JJ Also that to be created is which
Knowing Him, Death is overcome, true!
21. VI-32
¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ Ðí‡¢±æ ™¢ïœ¢Ú¢Úç‡¢}¢ì J Making own self as lower fire stick
¿¢¢ÝçÝ}¢üƒÝ¢|²¢„¢yÐ¢à¢æ Îãç¼ ÐêL¯: JJ Making Pranava, (AUM(.) as upper fire stick
Churning the knowledge in practice way
22. VI-34
²S¼é „±¢üç‡¢ |¢ê¼¢çÝ ¥¢y}¢‹²ï±¢ÝéÐà²ç¼ J Whoever sees beings all
„±ü|¢ê¼ï¯é ™¢y}¢¢Ýæ ¼¼¢ï Ý ç±…éx¢éŒ„¼ï JJ Verily in his own self
And also in beings all
Chapter VI – Total 51 shlokas

Chpater VII – 1 new Additional Shloka
23. VII-23
... ç„h¢‹²¢ç‹¼ ç„h±í¼¢: JJ Realised ones, their worshippers get
(½ line)
²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ x¢‹{±ZS¼yÐÚ¢²‡¢¢: J Celestial ones, their worshippers get

|¢ê¼¢‹|¢ê¼²…¢ï ²¢ç‹¼ ... Angels, their own worshippers get
(1½ line) Elemental deities, their devotees get
Chapter VII – Total 30 shlokas
Chapter VIII – 12 new additional shlokas
24. VIII-9
²ƒ¢ Ýl: S²‹Î}¢¢Ý¢: „}¢éÎíï Into the ocean how the rivers flow
x¢ÓÀ‹y²S¼æ Ý¢}¢MÐï ç±ã¢² J Into it, losing name and form how they go
¼ƒ¢ ç±m¢ó¢¢}¢MÐ¢çm}¢éQU: Into the ultimate divinity the knowers flow
ÐÚ¢yÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ Losing name, form they unite with the
supreme glow
25. VIII-13
²Ó™ ±¢™¢ Ý¢|²éçÎ¼}¢|²él¼ï ™ ²ïÝ ±¢ÜUì J Speech cannot speak about which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Speech can speak because of which
Not this which is worshipped as divine one.
26. VIII-14
}¢Ýé¼ï ²ó¢ }¢Ý„¢ ²ïÝ¢ãép }¢Ý¢ï }¢¼}¢ì J Mind cannot feel about which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Mind can feel because of which
27. VIII-15
²Ó™ÿ¢é¯¢ Ý Ðà²ç¼ ²ïÝ ™ÿ¢êæç¯ Ðà²ç‹¼ J Eyes cannot see that which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Eyes can see because of which
28. VIII-16
à¢ë‡¢¢ïç¼ ²ó¢ Ÿ¢¢ï~¢ï‡¢ ²ïÝ Ÿ¢¢ï~¢ç}¢Îæ Ÿ¢é¼}¢ì J Ears cannot hear that which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Ears can hear because of which
Not this which is worshipped as divine one

29. VIII-17
Ðí¢‡¢èç¼ ²ó¢ Ðí¢‡¢ïÝ Ðí¢‡¢: Ðí¢‡¢è²¼ï ²¼: J Breath cannot give life to which
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ Breath can become alive because of which
30. VIII-18
»¼hì²ï±¢ÿ¢Úæ Ï¢ír¢ »¼Îï±¢}¢ë¼æ ÐÚ}¢ì J This is verily imperishable ultimate
»¼Îï±¢Ã²²æ ¿¢¢y±¢ ²¢ï ²çÎÓÀïœ¢Î¢ŒÝé²¢¼ì JJ This is verily immortal support
This is verily non-reducing spirit
Knowing It one attains supreme stage
31. VIII-19
»¼Î¢H}Ï¢Ýæ Ÿ¢ïD}¢ï¼Î¢H}Ï¢Ýæ ÐÚ}¢ì J Best is this support
»¼Î¢H}Ï¢Ýæ ¿¢¢y±¢ Ðí¢ŒÝ¢ïç¼ ÐÚ}¢¢æ x¢ç¼}¢ì JJ Supreme is this support
Knowing this support
32. VIII-22
¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ Ðí¢‡¢¢ï ±¢Ñì }¢Ýà™ „: J That verily is imperishable ultimate, true
33. VIII-23
Ðí‡¢±¢ï {Ýé: à¢Ú¢ï s¢y}¢¢ Ï¢ír¢ ¼Ìÿ²}¢éÓ²¼ï J Pranava, AUM(.), is the bow
¥Ðí}¢œ¢ïÝ ±ïhÃ²æ à¢Ú±œ¢‹}¢²¢ï |¢±ï¼ì JJ Self, Atman, is the arrow
Brahman, that ultimate, is the target
34. VIII-24
{Ýéx¢ëüãèy±ñ±ç}¢Îæ }¢ã¢›æ à¢Úæ séÐ¢„¢çÝçà¢¼æ Taking Pranava AUM(.) bow as weapon the
ç±{¢² J great
¥¢²}² ¼Îì |¢¢±x¢¼ïÝ {èÚ¢ Hÿ²æ Aiming Atma arrow sharpened by meditation,
¼Îï±¢ÿ¢Úç}¢y²±ñçã JJ great
Drawing with feeling yogi, Brahman as target
Discharges so that arrow becomes one with
target
That way, Atma-arrow becomes one with
Brahman-target

35. VIII-33
... ²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éÝü JJ Gaining whom rebirth occurs not
VIII-34
...²~¢ „±Z Ðíç¼çD¼}¢ì JJ ... Where is established is this all
Chapter VIII – Total 40 shlokas
Chapter IX – 3 new additional shlokas
36. IX-7
»±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J In the same way in beings all
Assuming elemental nature, true,
37. IX-30
çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J Cause of ultimate, pure, tranquil, immortal
¼}¢¢çÎ}¢Š²¢‹¼ç±ãèÝ}¢ïÜUæ form
ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ Without beginning, end and the only one
Lord, consciousness-bliss formless wonderful
one
38. IX-31
©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ One has to meditate on, with Uma, Shiva the
ç~¢H¢ï™Ýæ ÝèHÜU‡Ææ Ðíà¢¢‹¼}¢ì J Lord
NyÐé‡ÇÚèÜUï ç±Ú…æ ç±à¢éhæ Three-eyed, blue-necked, tranquil lord
„æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ In own taintless, purest, lotus heart
Thinking about griefless form of ultimate – THAT
Chapter IX – Total 37 shlokas
Chapter X – No additional shlokas
Chapter X – Total 42 shlokas

Chapter XI – 1 additional shloka – 1 contraction
39. XI-31
Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Narayana is Me, person-consciousness, Shiva
Ï¢ír¢¢ùã}¢çS}¢ „ÜUH¢ïùã}¢çS}¢ J is Me
Goldful one, knowledgeful form is Me
(two shlokas of SBP XI-21, XI-22 are each 1½ shlokas)
Chapter XI – Total 55 shlokas
Chapter XII –No additional shlokas
Chapter XII –Total 20 shlokas
Chapter XIII – 1 additional shloka
40. XIII-1
I will tell now,, all that you
Chapter XIII – Total 35 shlokas
Chapter XIV – No additional shlokas
Chapter XIV – Total 27 shlokas
Chapter XV – 4 new additional shlokas
41. XV-5
„æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý¼ë#¢: Gaining that state knowledgeful seers,
ÜUë¼¢y}¢Ý¢ï ±è¼Ú¢x¢¢: Ðíà¢¢‹¼¢: J Self fulfilled ones, are detached peaceful ones,
²éQU¢y}¢¢Ý: „±ü}¢ï±¢ç±à¢ç‹¼ JJ That self attained ones staying at supreme state
42. XV-7
±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp¼¢ƒ¢ü: They, in spiritual wisdom established well
¼ï Ï¢ír¢H¢ïÜUï ™ ÐÚ¢‹¼ÜU¢Hï At final dissolution time in ultimate worlds
ÐÚ¢}¢ë¼¢: ÐçÚ}¢éÓ²ç‹¼ Îé:¶¢¼ì JJ With immortality become and be the
supreme bliss.

43. XV-18
Ý Ðé‡²Ð¢Ðï }¢}¢ Ý¢çS¼ Ý¢à¢¢ï No merit or sin are for me and end is not
Ý …‹}¢ Îïãïç‹Îí²Ï¢éçhÚçS¼ J Birth, body, organs, intellect are not
Ý |¢êç}¢Ú¢Ð¢ï }¢}¢ ±çqÚçS¼ Earth, water, fire, for me, are not
Ý ™¢çÝH¢ï }¢ïùçS¼ Ý ™¢}Ï¢Úæ ™ J Also wind and space, for me, are not
44. XV-19
»±æ ±çÎy±¢ ÐÚ}¢¢y}¢S±MÐæ x¢éã¢à¢²æ Knowing this about supreme form of that ONE
çÝcÜUH}¢çm¼è²}¢ì J Stationed in hearts the spotless secondless one
„}¢S¼„¢ôÿ¢ „Î„çmãèÝæ Ðí²¢ç¼ à¢éhæ Witness of all without any IS and IS NOT
ÐÚ}¢¢y}¢MÐ}¢ì JJ One attains purest form That supreme state
Chapter XV – Total 24 shlokas
Chapter XVI – No additional shlokas
Chapter XVI - Total 24 shlokas
Chapter XVII – No new additional shlokas
Chapter XVII – Total 28 shlokas
Chapter XVIII – 3 new shlokas
45. XVIII-63
46. XVIII-64
S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhÝñ ¢‹¼Ú¢y}¢Ý¢ J Praying now to that Durga Devi, you!
You will overcome obstacles, all
47. XVIII-75
Ú¢…‹„æS}¢ëy² ±¢v²æ¼çó¢x¢}¢¢x¢}¢x¢<|¢¼}¢ì J Oh! King! Remembering the words of the
çÝà¢}² S±Sƒ}¢Ý„¢ Ðíã±ì ¢ïù±¢ï™Îƒ¢…éÝü : JJ Lord, very true!
Which are hidden in Vedas, Upanishads too
Chapter XVIII – Total 81 shlokas

For whole Samagra Gita
Net total new additional shlokas = 47
Reduction of one shloka of chapter 1 = —1
Net contractions (in Chapter IV) = —1
Final net additional new shlokas = 45
There is no additional new shloka in Ch XI which is nullified by shloka contraction.
This is a great samagra darshan
This is Mahabharata Mana Mahamanya shlokas

This is discovery of 2 maha devi shlokas
Not noticed so far
These two shlokas are offerings to
Sri Mahadevi – Durga Bhuvaneshwari — Sri Lalita Devi

Sri Vyasmaharshi
Sri Bhojapatri Writer
Sri Charan Tirth Maharaj ji
Sri Ghanshyamji Maharaj ji
Sri Vidya Prakashananda Giri Swami ji

Spirit and Values of Samagra Gita
In 700 shlokas Bhagavad Gita of Sri Adi Shankara Standard, there are many inspirations from
Upanishads. Sri Krishna, Arjuna, Horses, Chariot, reins are the representations of charioteer, chariot
holder, horses, chariot, reins again representing Intellect, Mind, Organs, Body and controls as
mentioned in Kathopanishad (II-3-4). Kathopanishad is a dialogue between death and life
(Yamadharma Raja and Nachiketa). Gita is also a dialogue (in part) between death (Krishna as
Vishwarupa – Kala and life (Arjuna).
There are many inspirations from Upanishads in Gita.
“Sarvopanishado gavo
Dogdhaa Gopala nandana
Parth vatsa Sudheer Bhokta
Dugdham Gitamrutam Mahat” (Gita Mahatmyam)
“All Upanishads are cows, true!

Milkman in Gopala Krishna, too
Arjuna is calf, Gita is milk-nectar, true!
Enjoyers are all devotees like you!!
Apart from the chariot example, there are some direct Upanishad vakyams (sentences) in Gita,
as given below.
1. “Na Jaayate Mriyate Na Kadaachit” (Katha Upanishad I.2.18 – Gita II-20)
“It is never born, it never dies”.
2. “Ubhau Tau Na Vijaanito

Nayam Hanti Na Hanyate”. (Katha Upanishad, I.2.19 – Gita II-19)
“Both of them know not, listen I say

It does not slay, it is not slayed”.
3. “Ascharyavat Pashyati” (Katha Upanishad I.2.7 – Gita II – 29)
“Sees it as wonderful, one”.
4. Yadicchanto Brahmacharyam Charanti

Tatte Padam Sangrahena Pravakshye: (Katha Upanishad I-2-15 – Gita 8-11)
“Seeker of ultimate, move for which
That state, let me describe, supreme, which”.
5. “Indiryebhya Param Manah” (Katha Upanishad II-3-7 – Gita 3-42)
“More than organs, mind is great”.

6. “Urdhva Moolam Adha Shaakham” (Katha Upanishad II-3-1 – Gita 15-1)
“Roots on top and branches below”.
7. “Sarvata Paani Paadam

Tat Sarvatokshi Shiro Mukham
Sarvata Shruti Malloke
Sarvam Avrutta Tishtati” (Shwetashwatara Taropanishad-III-16-Gita 13.4)
“With hands and feet, present everywhere

With ears also, it listens everywhere
Enveloping all, it expands everywhere.”
8. Sarvendriya Gunaabhasam
Sarvendriya Vivarjitam (Shwetashwatara Tatopanisahd-III-17 –Gita 1XIII-13)
“Through nature of organs, shining everywhere

yet without senses, in freedom everywhere.
9. “Aum It Ekasharam Brahma” (Amritanandopanishad-21-Gita-VIII-13)
“Thinking, uttering one letter AUM

Experiencing one spirit AUM.”
10. “Sarva Bhotastam Aatmanam

Sarva Bhootani Chatmani” (Kaivalya Upanisaad-10-Gita-VI-29)
“All living beings, in his self

In all living beings his own self.”
11. “Yena (Mai) Sarvamidam Protam

Sootre Maniganaa Iva” (Brahmopanishad-11 – Gita-VII-7)
“All these worlds are strung in which (me)

like diamonds on a string, now you see.”
12. “Na Tatra Suryo Bhati

Na Chandra Taarakah” (Mundakopanishad-2.2-10-Gita XV-6)
“There the sun does not shine,

nor the moon or the stars”.
There are some other indirect quotations from Upanishads in Gita.
Though there are many Upanishads and 1008 great sentences there are only 12 statements from
only Katha, Swetashwatara, Amrita, Nadopanishad, Kaivalya Brahma and Mundakopanishad (6
upanishads) in Gita of 700 shlokas.

The 45 new shlokas contain many illustrious, inspiring upanishadic sentences as we have seen
in Table 6 (page 334). There are 32 statements from Kaivalya, Kena, Katha, Mundaka, Eashavasya,
Taittiriya and Avadhootha upanishads for the 45 new shlokas. For details please see Table 17
starting from page 485, along with Table 6 on page 334.
This means that in Samagra Bhagavad Gita (SG) there are total of at least 32 + 12 = 44 upanishadic
statements, which is quantum jump of 3.6 times with reference to 12 in 700 shloka Bhagavad
Gita (BG).
Apart from these great spirited valuables there are also some new statements shining with
upanishadic spirit in our 45 additional shlokas, as given below:
1. ²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J Whose work all are surely free
SG II-50(—) Whose everything is offered in relinquishing way
2. Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ »ÜU}¢ï± çm{¢ïçÎ¼}¢ì J Knowing ultimate and gaining ultimate two
¿¢¢y±¢ HÏŠ±¢ƒ±¢ sï¼ÓÀ¢ç‹¼}¢¢ŒÝ¢ïç¼ à¢¢E¼è}¢ì JJ Are same and one, known as two.
SG II-75(—) Ultimate is known or gained when
3. ²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï Sun consumes all liquids well

Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ Being pure without taint of merits, sins, all.
SG IV-43(—)
4. S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J Though remember often their actions, they
SG V-18(—) Though appear to be interested in their
actions, they
Are not tainted like sun rays in the mud, sure
they.
5. ¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ Ðí¢‡¢¢ï ±¢Ñì }¢Ýà™ „: J That verily is imperishable ultimate, true
SG VIII-22(—) That is Truth and immortal too

SG VIII-33/2 For yogis Arjuna, also death is lost
²~¢ „±Z Ðíç¼çD¼}¢ì JJ Where is established is this all
SG VIII-34/2

7. »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J In the same way in beings all
SG IX-7(—) Assuming elemental nature, true,
8. Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Narayana is Me, person-consciousness, Shiva

Ï¢ír¢¢ùã}¢çS}¢ „ÜUH¢ïùã}¢çS}¢ J is Me
SG XI-31(—) Goldful one, knowledgeful form is Me
Thus we have seen that Samagra Bhagavad Gita becomes a more enriched source of Upanishadic
milk nectar with these 45 additional shlokas.
Is it possible that these upanishadic light beams were edited out by some great Saankhyan/
Yogic master?
OK. Is it also possible that these are introduced into Gita by some great vedic/upanishadic
master through these Bhojapatri verses are another source from which Bhojapatri Gita was
taken from.
In any case these 45 shlokas add great light and spirit to 700 shlokas Bhagavad Gita. You are
invited to go through, enjoy, experience in an enlightening way, this re-presentation of spirited,
special, secret Samagra Bhagavad Gita.
With love and light which is Aum and Prem.
In addition to these shlokas there are a few more shlokas, which appear as additional shlokas of
Bhagavad Gita from different sources and manuscripts which are as follows in pages 492 and
493.

Table 11: Abhinavagupta Gita
Ch.No. Adhyaya Dhritarashtra Sanjaya Arjuna Krishna Total
I Prathamodhyaya 1 25 21 - 47
II Dwitiyodhyaya – 3 6 65 74
III Tritiyodhyaya – - 4 44 48
IV Chaturthodhyaya – - 1 41 42
V Panchamodhyaya – - - 29 29
VI Shashtodhyaya – - 6 43 49
VII Saptamodhyaya – - - 30 30
VIII Ashtamodhyaya – - 2 26 28
IX Navamodhyaya – - - 35 35
X Dashamodhyaya – - 7 35 42
XI Ekadashodhyaya – 8 38 14 60
XII Dwadashodhyaya – - 1 20 20
XIII Triodashodhyaya – - 1 34 35
XIV Chaturdashodhyaya – - 1 26 27
XV Panchadashodhyaya – - - 20 20
XVI Shodashodhyaya – - - 24 24
XVII Saptadashodhyaya – - 1 27 28
XVIII Ashtadashodhyaya – 5 2 71 78
Total Total - 18 chapters 1 41 90 584 716
700 Gita 18 chapters total 1 41 87 574 700
Difference - - +6 +10 +16
MBM 18 Chapters total 1 67 57 620 745
Difference - -26 +33 -36 -29

Table 12: Kashmir - Anandavardhini Gita
Ch.No. Adhyaya Dhritarashtra Sanjaya Arjuna Krishna Total BG
I Prathamodhyaya 1 46 - - 47 47
II Dwitiyodhyaya 0 3 6 65 74 72
III Tritiyodhyaya 0 - 4 44 48 43
IV Chaturthodhyaya 0 - 1 40 41 42
V Panchamodhyaya 0 - 1 27 28 29
VI Shashtodhyaya 0 - 6 42 48 47
VII Saptamodhyaya 0 - - 30 30 30
VIII Ashtamodhyaya 0 - 2 26 28 28
IX Navamodhyaya 0 - - 35 35 34
X Dashamodhyaya 0 - 6 35 41 42
XI Ekadashodhyaya 0 8 37 13 58 55
XII Dwadashodhyaya 0 - 1 19 20 20
XIII Triodashodhyaya 0 - - 34 34 34
XIV Chaturdashodhyaya 0 - 1 26 27 27
XV Panchadashodhyaya 0 - - 20 20 20
XVI Shodashodhyaya 0 - - 24 24 24
XVII Saptadashodhyaya 0 - 1 27 28 28
XVIII Ashtadashodhyaya 0 3 2 71 76 78
Total 1 60 68 578 707 700
MBM MBM Total 1 67 57 620 745 745
MBM Difference 0 -7 +11 -42 -38 -45
700 Gita 700 Gita Total 1 41 84 574 700
700 Gita Diff 0 +19 -16 +4 +7
The total number of shlokas in Anandavardhini is only 707 compared to 720 of GG1 based on Sharda Lipi Kashmiri
Gita, and 715 of Abhinavagupta Gita. This is because actually 5 shlokas of BG are left over in Anandavardhini in
chapters IV(-1), V(-1), X(-1), XVIII(-2).

Table 13: Gondal Gita 1 (1937)
Ch.No. Adhyaya Dhritarashtra Sanjaya Arjuna Krishna Total
I Prathamodhyaya 1 24 21 - 46 +1
II Dwitiyodhyaya – 3 6 65 74 0
III Tritiyodhyaya – - 4 44 48 0
IV Chaturthodhyaya – - 1 41 42 -1
V Panchamodhyaya – - - 30 30 -2
VI Shashtodhyaya – - 6 42 48 0
VII Saptamodhyaya – - - 31 31 -1
VIII Ashtamodhyaya – - 2 27 29 -1
IX Navamodhyaya – - - 35 35 0
X Dashamodhyaya – - 7 35 42 -1
XI Ekadashodhyaya – 8 39 14 61 -3
XII Dwadashodhyaya – - 1 19 20 0
XIII Triodashodhyaya – - 1 35 36 -2
XIV Chaturdashodhyaya – - 1 26 27 0
XV Panchadashodhyaya – - - 20 20 0
XVI Shodashodhyaya – - - 24 24 0
XVII Saptadashodhyaya – - 1 27 28 0
XVIII Ashtadashodhyaya – 5 2 72 79 -3
Total 1 40 92 587 720
MBM Total 1 67 57 620 745
MBM Difference 0 -27 +35 -33 -25
700 Gital Total 1 41 84 574 700
700 Gita Difference 0 -1 +8 +13 +20

Table 14: Different Bhojapatri Aadharitha Gitas
Current Standard Gita (BG) Gondal Bhojapatri Gita (GG-3) Mula Bhojapatri Gita (BP/SBP) Samagra Gita (SG)
Dhri. Sanj. Arjun Kris. Total AG Dhri. Sanj. Arjun Kris. Total GG-II Dhri. Sanj. Arjun Kris. Total Dhri. Sanj. Arjun Kris. Total PG
I 1 15 21 — 47 47 1 45 — — 46 46 1 45 — — 46 1 45 - - 46 47 I
II — 3 6 63 72 74 0 3 6 72 81 81 0 3 6 72 81 - 3 6 71 80 76 II
III — — 3 40 43 48 0 — 4 47 51 51 0 — 4 47 51 - - 3 47 50 51 III

IV — — 1 41 42 42 0 — 1 42 43 43 0 — 1 42 43 - - 1 43 44 44 IV
V — — 1 23 29 29 0 — 1 29 30 30 0 — 1 29 30 - - 1 29 30 29 V
VI — — 5 42 47 49 0 — 6 46 52 53 0 — 6 46 52 - - 5 46 51 55 VI
VII — — — 30 30 30 0 — — 31 31 31 0 — — 31 31 - - - 31 31 31 VII
VIII — — 2 26 28 28 0 — 2 38 40 40 0 — 2 38 40 - - 2 38 40 37 VIII
IX — — — 34 34 35 0 — — 37 37 37 0 — — 37 37 - - - 37 37 37 IX
X — — 7 35 42 42 0 — 7 35 42 42 0 — 7 35 42 - - 7 35 42 42 X
XI — 8 33 14 55 60 0 13 35 15 63 63 0 13 35 14 62 - 12 28 15 55 61 XI
XII — — 1 19 20 20 0 — 1 19 20 20 0 — 1 19 20 - - 1 19 20 20 XII
XIII — — — 34 34 35 0 — 1 36 37 36 0 — — 35 35 - - - 35 35 36 XIII
XIV — — 1 26 27 27 0 — 1 26 27 27 0 — 1 26 27 - - 1 26 27 27 XIV
XV — — 29 20 20 0 — — 24 24 24 0 — — 24 24 - - - 24 24 24 XV
XVI — — — 24 24 24 0 — — 24 24 24 0 — — 24 24 - - - 24 24 24 XVI
XVII — — 1 27 28 28 0 — 1 27 28 28 0 0 1 27 28 - - 1 27 28 20 XVII
XVIII — 5 2 71 78 78 0 7 1 72 80 80 0 7 74 82 - 7 1 73 81 71 XVIII
Total 1 41 84 574 700 716 1 68 67 620 756 756 1 68 66 620 755 1 67 57 620 745 Total
MBM 1 67 57 620 745 745 1 67 57 620 745 745 1 67 57 620 745 1 67 57 620 745 MBM
+/- 0 -26 27 -46 -45 -29 0 +1 +10 0 +11 +11 0 +1 +9 0 +10 0 0 0 0 0 +/-
Action 0 -26 27 -46 -45 +29 0 -1 +10 0 -11 10 0 -1 -9 -10 0 0 0 0 0 Action
BG = Current 700 shloka Gita GG2 = Gondal Gita 1939 BP/SBP = Bhojapatri Gita SG = Samagra Gita 2018
AG = Abhinava Gupta Gita GG3 = Gondal Gita 1990 PG = Prachina Gita of Dr. Vedavyasa
Table 15: Mahabharata Measure - Different Gitas
No. Role 1. MBM 2. BG 3. GG1 4. GG2 5. GG3 6. AG 7. PG 8. SBP 9. AVG 10. SBG
Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff Nos Diff
1 Dhritarashtra 1 0 1 0 1 0 1 0 1 0 1 0 1 0 1 0 1 0 1 0
2 Sanjaya 67 0 41 -26 40 -27 68 +1 67 0 41 -26 43 -24 68 1 60 -7 67 0
3 Arjuna 57 0 84 +27 92 +35 66 +9 68 +11 90 +33 90 +33 66 9 68 +11 57 0
4 Krishna 620 0 574 -46 587 -33 621 +1 620 0 584 -36 612 -8 620 0 578 -42 620 0
5 Total 745 0 700 -45 720 -25 756 +11 756 +11 716 -29 746 +1 755 +10 707 -38 745 0
Mahabharata
Mana Gita
The standard
745 shlokas
Sri Adi Shankara
Std. Bh. Gita
Shortage
Imbalance
Gondal Gita 1
(Kashmiri -Sharda)
Shortage
Imbalance
Gondal Gita 2
Excess
Imblance
Gondal Gita 3
Excess
Imbalance
Abhinavagupta
Comm. Gita
Shortage
Imbalance
Prachnia Gita
Dr. Veda Vyas
Imbalance
Bhojapatri Gita
Excess
Imbalance
Anandavardhini
Commnt. Gita
Kashmiri Gita
Shortage
Imbalance
Samagra
Bhagavad Gita
Exact-Balance
As per Not Not Not Not Not Not Not Not As per
MBM as per as per as per as per as per as per as per As per MBM
MBM MBM MBM MBM MBM MBM MBM MBM
Out of all the Gitas in search of Mahabharata Mana 745 shlokas

Samagra Gita is as per the standards
XV. Samagra Darshan

483
Table 16: Additional Shlokas as per Chapters
B.G. SBP BP AG Gondal 1 Gondal 2 Gondal 3 Samagra BG Remarks
I — -1 -1 — -1 -1 -1 -1 Reduction of 1 shlokas occurred by
conventions 3-2 line shlokas to 2-3
line shlokas no reduction in matter
II — 9 9 2 2 9 9 8
III — 8 8 5 5 8 8 7

IV — 1 1 — — 1 1 2
V — 1 1 — — 1 1 1
VI — 5 5 2 2 6 5 4
VII — 1 1 — 1 1 1 1
VIII — 12 12 — 1 12 12 12
IX — 3 3 1 1 3 3 3
X — — — — — — — — No additional shlokas
XI — 7 7 5 6 8 8 —
XII — — — — — — — — No additional shlokas
XIII — 1 1 1 2 2 3 1
XIV — — — — — — — —
XV — 4 4 — — 4 4 4
XVI — — — — — — — — No additional shlokas
XVII — — — — — — — — No additional shlokas
XVIII — 4 4 — 1 2 2 3
400 BC/800 AD 1609 AD 1609 AD 1000 AD 1180/1538 AD 1609 AD 1609 AD 2018 AD
Additional 55 55 16 21-1=20 57-1=56 57-1=56 46-1=45
Shlokas
AG = Abhinava Kashmiri Gita, 1000 AD
BG = Bhagavadgita 700 shlokas, 800 AD
BP = Actual Bhojapatris, 1609 AD
Gondal 1 = Gondal Gita 1 – 1937
Samagra = Samagra 745 Gita - 2018
SBP = Sampoorna Bhojapatri Gita – 2018
This is the closest presentation of

actual Bhojapatris of next column
These are the Bhojapatris – 20 in
number with 2 sides – 40 pages.
They are safely stored in the library
of Jamnagar Ayurved University.
These are contribute by Sri
Bhuvaneshwari Pith - Gondal
These 15 additional shlokas are of
Kashmiri Gita version on which
Abhinava Gupta’s commentary is
based.
Gondal Gita-I containing all 15
additional shlokas of Abhinava
Gupta’s Kashmiri Gita and also 6
other shlokas from other sources
This is based on Bhojapatri Gita plus
3 additional shlokas from other
sources. This was published in 1939
This is based on Bhojapatris plus
Gondal Gita-2 with corrections. This
was published in 1990
Contains 2 new shlokas
“Sampratanto … (XVIII-63) and
“Smritvaapi Taam …” (XVIII-64)
Not discovered till 2018
Table 17: Sri Bhagavad Gita – Additional Shlokas
No. Shloka Source SBP BP BG AG Gondal 1 Gondal 2 Gondal 3 Samagra (SG) Remarks
1(1) y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J II-11 II-11/1 — II-11 II-11/1 II-11 II-11 II-11 Krishna
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê-Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ First appeared in AG. Adapted into BP II/11. S.No. 11 is repeated. Please see page 303 (plate 4/40) Situational additional value.
2(2) ¥¢Î¢±‹¼ï ™ ²ó¢¢çS¼ ±¼ü}¢¢ÝïùçÐ ¼œ¢ƒ¢ J Mandukya II-19 II-18 — — — II-19 II-19 In M Karika
ç±¼ƒñ: „Îëà¢¢: „‹¼¢ïùç±¼ƒ¢ §± Hçÿ¢¼¢: JJ Karika II-6 II-6 - Krishna
This is from Goudapadacharya’s Mandukya Karika II-6 clearly an insertion into BP II-18. Not in AG and not in GG1.
3(3) ²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J II-51 II-50 — II-50 II-49 II-51 II-51 II-51 Krishna
y²¢x¢ï ²S² ãé¼æ „±Z „ y²¢x¢è „ ™ Ï¢éçh}¢¢Ýì JJ M.B. XII-189-
This is from AG II-51. Original source is MB XII-182-11. Also appears in Narada Purana I-43-7. An addition 11/Narada
into BP II-50 with great spiritual value. Purana
I-43/75
4(4) ²S²¢}¢¼æ ¼S² }¢¼æ ²S² Ý ±ïÎ „: J Kena II-3 II-74 II-73 — — — II-74 II-74 II-74 Krishna
ç±…¢Ý¼¢}¢ç±¿¢¢¼æ ç±¿¢¢¼}¢ç±…¢Ý¼¢}¢ì JJ This is from Kenopanishad II-3. Not in AG. Insertion straight into BP II-73 to explain about Brahma Sthithi of BP II-81.
5(5) Ðíç¼Ï¢¢ï{Ýï ¼Îì Ï¢ír¢ ç±çÎy±¢ H|²¼ïù}¢ë¼}¢ì J Kena II-4 II-75 II-74 — — — II-75 II-75 II-75 Krishna
Ï¢ír¢ HÏŠ±¢ Ýñ± çÜUç@ÌÏ{Ã²}¢±çà¢c²¼ï JJ Addition from Kenopanishad II-4 into BP II-74. Not in AG. Great value addition. Brahmic spirit.
6(6) Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ »ÜU}¢ï± çm{¢ïçÎ¼}¢ì J II-76 II-75 — — — II-76 II-76 II-76 Krishna
¿¢¢y±¢ HÏŠ±¢ƒ±¢ sï¼ÓÀ¢ç‹¼}¢¢ŒÝ¢ïç¼ à¢¢E¼è}¢ì JJ This is not in AG. This is an addition into BP II-75 with a status and spirit of Brahma Sutras. This is not from
any Upanishad, but is of great value.
7(7) ²Î¢ „±ïü Ðí}¢éÓ²‹¼ï ÜU¢}¢¢ ²S² NçÎ çSƒ¼¢: J Katha II-6-14 II-78 II-77 — — — II-78 II-78 II-78 Krishna
„ |¢±y²}¢ë¼¢ï }¢y²¢ïü Ï¢ír¢ ™¢~¢ „}¢àÝé¼ï JJ This is a valuable addition into BP II-78 from Kathopanishad II-6-14, showing how to attain Brahmisthithi of
BP II-81.
8(8) ²Î¢ „±ïü Ðíç|¢l‹¼ï NÎ²S²ïã x¢í‹ƒ²: J Katha II-6-15 II-79 II-78 — — — II-79 II-79 II-79 Krishna
„ |¢±y²}¢ë¼¢ï }¢y²ü »¼¢±ÎÝéà¢¢„Ý}¢ì JJ This is also from Kathopanishad II-6-15, added into BP II-79 to show how to gain Brahmi sthithi of BP II-81.
9(9) ç|¢l¼ï NÎ²x¢íç‹ƒçàÀl‹¼ï „±ü„æà¢²¢: J Katha II-6-16 II-80 II-79 — — — II-80 II-80 II-80 II Total
ÿ¢è²‹¼ï ™¢S² ÜU}¢¢üç‡¢ ¼çS}¢‹ÎëCï ÐÚ¢±Úï JJ This is third addition from Kathopanishad II-6-16 into BP II-80 to explain about Brahmi sthithi of BP II-81 Krishna
10(10) |¢±y²ï¯ ÜUƒæ ÜUëc‡¢ ÜUƒæ ™ñ± ç±±{ü¼ï J III-37 III-37 — III-38 III-37 III-37 III-37 — Arjuna
XV. Samagra Darshan

çÜU}¢¢y}¢¢ ÜU: çÜU}¢¢™¢ÚS¼‹}¢}¢¢™ÿ± ÐëÓÀ¼: JJ This is not from Upanishads but from AG. This is an addition from AG to BP. This is also not included in SG.
485
11(11) »¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J III-38 III-38 — III-39 III-38 III-38 III-38 III-37 Krishna
„é¶¼‹~¢ §±¢„èÝ¢ï }¢¢ïã²Ýì Ð¢ƒü ç¼Dç¼ JJ This is an addition through AG explaining about ego, the internal enemy. This is added value not from
Upanishad but a creative master source of AG.
12(12) ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J III-39 III-39 — III-40 III-39 III-39 III-39 II-38 Krishna
¥ãV¢Ú¢ïùç|¢}¢¢Ý¢y}¢¢ ÎéS¼Ú: Ð¢ÐÜU}¢üç|¢: JJ This is an addition into BP II-38 a continuation of BP III-38. This is through AG. This brings out the clear
picture of Ego.

13(13) ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J III-40 III-40 — III-40 III-40 III-40 III-40 III-39 Krishna
|¢²æ ™¢S² ÜUÚ¢ïy²ï¯ }¢¢ïã²æS¼é }¢éãé}¢éüãé: JJ A valuable addition through AG into BP III-40. This tells about effects of ego.
14(14) „ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J III-41 III-41 — III-41 III-41 III-41 III-41 III-40 Krishna
Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ Addition into BP III-41 through AG. It tells about ego being the soul of delusion in Ch II, the soul was covered.
Now ego is covered.
15(15) §ç‹Îí²ï|²: ÐÚæ ™ï¼: ™ï¼„: „œ±}¢éœ¢}¢}¢ì J Katha II-6-7 III-46 III-46 — — — III-46 III-46 III-45 Krishna
„œ±¢Îƒ }¢ã¢Ý¢y}¢¢ }¢ã¼¢ïùÃ²²}¢éœ¢}¢}¢ì JJ Direct addition into BP III-46 from Kathopanishad II-6-7. Is present in SG III-45, not in AG.
16(16) ¥Ã²QU¢œ¢é ÐÚæ Ï¢ír¢ Ã²¢ÐÜUæ ™¢Œ²çHXÜU}¢ì J Katha II-6-8 III-47 III-47 — — — III-47 III-47 III-46 Krishna
²Á¿¢¢y±¢ }¢éÓ²¼ï …è±¢ï s}¢ë¼y±æ ™ x¢ÓÀç¼ JJ Addition about the connection chain from organs to Bhraman, from Kathopanishad III-6-8 into
BP III-47/SG III-46. Not in AG.
17(17) §ç‹Îí²¢‡¢¢æ Ðëƒx|¢¢±}¢éÎ²¢S¼}¢²¢ñ ™ ²¢ñ J Katha II-6-6 III-49 III-49 — — — III-49 III-49 III-48 Krishna
Ðëƒx¢éyÐl}¢¢Ý¢Ý¢æ ¿¢¢y±¢ {èÚ¢ï Ý à¢¢ï™ç¼ JJ Addition from Kathopanishad II-6-6 into BP III-49/SG III-48. Not in AG.
18(18) ¥ã}¢ó¢æ „Î¢ó¢¢Î §ç¼ çã Ï¢ír¢±ïÎÝ}¢ì J Bhriguvalli, IV-24 IV-24 — — — IV-24 IV-24 IV-24 Krishna
Ï¢ír¢ç±Îì x¢í„ç¼ x¢í¢„¢Ý¢„±Z Ï¢ír¢¢y}¢Ýñ± çã JJ Pashupath Br. 2
Addition from Bhriguvalli into BP IV-24 about Brahman and yagna. Not in AG. In SG-24.
19(19) ²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï ãé¼¢à¢Ýø™¢çÐ çã „±ü|¢ÿ¢: J Avadhoota 2 IV-42 IV-42 — — — IV-42 IV-42 IV-43 Krishna
¼ƒñ± ²¢ïx¢è ç±¯²¢‹Ðí|¢éÑìQUï Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ
For BP/SBP in ch.IV there is a reduction of 1 No. of shloka because A beautiful addition into BP IV-42 from Avadhoota Upanishad-2 (not in AG).
BG IV-29, 30, 31 (3) are combined to form BP/SBP IV-30, 31(2)
20(20) S}¢Ú‹¼¢ïùçÐ }¢éãéSy±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J V-18 V-18 — V-18 V-18 V-18 V-18 V-18 Krishna
„QU¢ ¥çÐ Ý „Á…ç‹¼ ÐVï Úç±ÜUÚ¢ §± JJ A wonderful addition about contact with detachment inserted into BP V-18 through AG.
(i)(21) §ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J BG V-19 V-20 V-20 V-19 VI-10 V-20 VI-10/V-20 V-20 V-20 Abhinava
çÝÎ¢üï¯æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ (Not Gupta
This is not a new additional shloka, AG changed place. This is original shloka BG V-19. In AG it is taken out from V-19 and placed as VI-10 in additional) changed
GG-3 followed both BG and AG and included both (in SBP) GG1. In GG2 it appears in both VI-10 and V-19 which is repetition. In GG3 it is from V-19
corrected at right place V-20. to VI-10
21(22) „ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: „¢ïùÿ¢Ú: ÐÚ}¢: S}¢ë¼: J Kaivalya - 9 VI-29 VI-29 — — — VI-30 VI-29 VI-29 Krishna
„ »± ç±c‡¢éæ „ Ðí¢‡¢: „ ÜU¢H¢ôxÝ: „ ™‹Îí}¢¢: JJ This is a beautiful shloka about Parabrahma from Kaivalya Upanishad-9 added to in BP VI-29. Not in AG.
22(23) „ »± „±Z ²Îì|¢ê¼æ ²Ó™ |¢Ã²æ „Ý¢¼Ý}¢ì J Kaivalya - 10 VI-30 VI-30 — — — VI-31 VI-30 VI-30 Krishna
¿¢¢y±¢ ¼æ }¢ëy²é}¢y²ïç¼ Ý¢‹²: Ð‹ƒ¢ ç±}¢éQU²ï JJ This is also a valuable addition about Parabrahma from Kaivalya Upanishad-10 inserted into
BP VI-30. Not in AG.
23(24) ¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ Ðí‡¢±æ ™¢ïœ¢Ú¢Úç‡¢}¢ì J Kaivalya - 12 VI-32 VI-32 — — — VI-33 VI-32 VI-32 Krishna
¿¢¢ÝçÝ}¢üƒÝ¢|²¢„¢yÐ¢à¢æ Îãç¼ ÐêL¯: JJ Added from Kavaiyopanishad-12, into BP VI-32. Not in AG. This is about knowledge churning for
attaining the ultimate.
24(25) ²S¼é „±¢üç‡¢ |¢ê¼¢çÝ ¥¢y}¢‹²ï±¢ÝéÐà²ç¼ J E.VA - 6 VI-34 VI-34 — — — VI-35 VI-34 VI-34
„±ü|¢ê¼ï¯é ™¢y}¢¢Ýæ ¼¼¢ï Ý ç±…éx¢éŒ„¼ï JJ This is added from Easha Vasyopanishad-6 into BP VI-34. A valuable addition about seeing all in self and
self in all. In SG VI-34.
25(26) çHŒ„}¢¢Ý: „¼¢æ }¢¢x¢Z Ðí}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ VI-41/2 VI-41/2 — VI-38/2 VI-38/1 VI-42/2 VI-41/2 — Arjuna
¥ÝïÜUç™œ¢¢ïùç±Ÿ¢¢‹¼¢ï }¢¢ïãS²ñ± ±à¢æ x¢¼: J VI-42/1 VI-42/1 — VI-39/1 VI-38/2 VI-43/1 VI-42/1 Arjuna
Not from any Upanishad. It is Arjuna’s question inserted through AG VI-38/39. Auspicious addition
through BP Source. Not in SG.
26(27) ²ƒ¢ Ýl: S²‹Î}¢¢Ý¢: „}¢éÎíï x¢ÓÀ‹y²S¼æ Ý¢}¢MÐï ç±ã¢² J Mundaka - 3.2 VIII-9 VIII-9 — — — VIII-9 VIII-9 VIII-19 Krishna
¼ƒ¢ ç±m¢ó¢¢}¢MÐ¢çm}¢éQU: ÐÚ¢yÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ This addition from Mundaka Upanishad into BP VIII-9, is a great illustrious shloka about rivers and ocean
in the form of vidwans and supreme ONE. It is not in AG.
27(28) ²Ó™ ±¢™¢ Ý¢|²éçÎ¼}¢|²él¼ï ™ ²ïÝ ±¢ÜUì J Kena I-4 VIII-13 VIII-12 — — — VIII-13 VIII-13 VIII-13 Krishna
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ
In actual Patris there is one number less from VIII-11 This is from Kena Upanishad 1-4 added into BP VIII-12. It is about Brahma and speech as governor and
onwards because ancient writer missed writing governed. Not in AG. Great added value.
11 number after “Diviyam” of VIII-11 !!
XV. Samagra Darshan

487
28(29) }¢Ýé¼ï ²ó¢ }¢Ý„¢ ²ïÝ¢ãép }¢Ý¢ï }¢¼}¢ì J Kena I-3 VIII-14 VIII-13 — — — VIII-14 VIII-14 VIII-14
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ This is about Brahman and mind as governor and governed, added from Kena U 1-3 into
BP VIII-13 adding value. Not in AG.
29(30) ²Ó™ÿ¢é¯¢ Ý Ðà²ç¼ ²ïÝ ™ÿ¢êæç¯ Ðà²ç‹¼ J Kena I-6 VIII-15 VIII-14 — — — VIII-15 VIII-15 VIII-15 Krishna
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ This is about Brahman and eye as governor and governed, added from Kena U 1-4, into BP VIII-14 adding value.

30(31) à¢ë‡¢¢ïç¼ ²ó¢ Ÿ¢¢ï~¢ï‡¢ ²ïÝ Ÿ¢¢ï~¢ç}¢Îæ Ÿ¢é¼}¢ì J Kena I-7 VIII-16 VIII-15 — — — VIII-16 VIII-16 VIII-16 Krishna
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ This is about Brahman and ear as governor and governed inserted from Kena U 1-7, into BP VIII-15
adding value. Not in AG.
31(32) Ðí¢‡¢èç¼ ²ó¢ Ðí¢‡¢ïÝ Ðí¢‡¢: Ðí¢‡¢è²¼ï ²¼: J Kena I-8 VIII-17 VIII-16 — — — VIII-17 VIII-17 VIII-17 Krishna
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ This is about Brahman and breath as governor and governed added from Kena U. 1-8 into BP VIII-16
adding value. Not in AG.
32(33) »¼hì²ï±¢ÿ¢Úæ Ï¢ír¢ »¼Îï±¢}¢ë¼æ ÐÚ}¢ì J Katha I-2-16 VIII-18 VIII-17 — — — VIII-18 VIII-18 VIII-18 Krishna
»¼Îï±¢Ã²²æ ¿¢¢y±¢ ²¢ï ²çÎÓÀïœ¢Î¢ŒÝé²¢¼ì JJ This is about advantage of knowledge of immortal Brahman, supreme Brahman, added from Katha
U. I-2-16, into BP VIII-17. Great added value. Not in AG. In SG.
33(34) »¼Î¢H}Ï¢Ýæ Ÿ¢ïD}¢ï¼Î¢H}Ï¢Ýæ ÐÚ}¢ì J Katha I-2-17 VIII-19 VIII-18 — — — VIII-19 VIII-19 VIII-19 Krishna
»¼Î¢H}Ï¢Ýæ ¿¢¢y±¢ Ðí¢ŒÝ¢ïç¼ ÐÚ}¢¢æ x¢ç¼}¢ì JJ This is about Brahman being superior and supreme support, knowing which ultimate state being
gained, added from Katha U. into BP VIII-18.
34(35) ¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ Ðí¢‡¢¢ï ±¢Ñì }¢Ýà™ „: J VIII-22 VIII-21 — — — VIII-22 VIII-22 VIII-22 Krishna
¼y„y²}¢}¢ë¼æ ™ñ± ¼çmçh |¢Ú¼¯ü|¢ JJ This is direct addition at BP source BP VIII-21 about Brahman being verily speech, mind, truth, immortal.
Not from Upanishad/AG independent creation.
35(36) Ðí‡¢±¢ï {Ýé: à¢Ú¢ï s¢y}¢¢ Ï¢ír¢ ¼Ìÿ²}¢éÓ²¼ï J Mundaka VIII-23 VIII-22 — — — VIII-23 VIII-23 VIII-23 Krishna
¥Ðí}¢œ¢ïÝ ±ïhÃ²æ à¢Ú±œ¢‹}¢²¢ï |¢±ï¼ì JJ III-2-4
This great shloka is value addition from Mundaka U. III-2-4, into BP VIII-22 describing AUM(.)
as bow, self as arrow and Brahman as target. Not in AG. In SG VIII-23.
36(37) {Ýéx¢ëüãèy±ñ±ç}¢Îæ }¢ã¢›æ à¢Úæ séÐ¢„¢çÝçà¢¼æ ç±{¢² J Mundaka VIII-24 VIII-23 — — — VIII-24 VIII-24 VIII-24 Krishna
¥¢²}² ¼Îì |¢¢±x¢¼ïÝ {èÚ¢ Hÿ²æ ¼Îï±¢ÿ¢Úç}¢y²±ñçã JJ III-2-3
This is continuation of above shloka imploring the endeavour to take the bow and arrow sharpened by
practice and hitting the target of Brahman with feeling. Great added value. Not in AG. In SG VIII-24.
37(38) ²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éüÝ JJ VIII-33/2 VIII-33/2 — VIII-22/1 VIII-22/1 VIII-33/2 VIII-33/2 VIII-33/2 Krishna
²~¢ „±Z Ðíç¼çD¼}¢ì JJ VIII-34/2 VIII-34/2 VIII-34/1
38(39) »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J IX-7 IX-7 — IX-7 IX-7 IX-7 IX-7 Krishna
|¢ê¼ÐíÜUëç¼}¢¢Sƒ¢² „ã ™ñ± ç±Ýñ± ™ JJ Great fresh addition from AG IX-7 into BP IX-7 into BP IX-7. Not from Upanishads but with full of
upanishadic spirit. This is about the ultimate being inside and out in unnoticed way, like space.
39(40) ¥ç™‹y²}¢Ã²QU}¢Ý‹¼MÐæ çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J Kaivalya - 8 IX-30 IX-30 — IX-30 IX-30 IX-30 Krishna
¼}¢¢çÎ}¢Š²¢‹¼ç±ãèÝ}¢ïÜUæ ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ This is surprising incertion from Kaivalya U-8 direct into BP IX-30, about Shiva as ultimate. This is
saguna Brahman, adding value. Not in AG.
40(41) ©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ ç~¢H¢ï™Ýæ ÝèHÜU‡Ææ Ðíà¢¢‹¼}¢ì J Kaivalya - 9 IX-31 IX-31 — — — IX-31 IX-31 IX-31 Krishna
NyÐé‡ÇÚèÜUï ç±Ú…æ ç±à¢éhæ „æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ This is further surprising insertion about UMA plus Shiva as Brahman shining in all hearts. Though excellent
addition it may be out of place. Not in AG.
(ii)(42) Ÿ¢éy±¢ Ÿ¢èÜUëc‡¢±™Ýæ Ú¢…‹Ð¢ƒ¢üïùÏ¢í±èœ¢Î¢ J XI-1/1 XI-1/1 — — — XI-1/1 XI-1/1 XI-1/1 Arjuna
This is the clear insertion into BP-11½ to change Arjuna’s 4 shlokas to Sanjay to attain the MBM standard.
There is no other purpose than the MBM levels. It also shows that BP shlokas are insertions.
(iii)(43) Ÿ¢éy±¢ Ð¢ƒü±™: Ðí¢ã |¢x¢±¢‹|¢QU±y„H: JJ — — — — — XI-5 XI-5 XI-1/3 —
Not additional shloka, but additional line in shloka XI-1 This spurious line appears in GG-1/XI-5/GG2/XI-5 and GG3/XI1/3. This has entered GG through other
sources. Not in BP/SG.
41(44) Ý¢Ý¢MÐñ: ÐéL¯ñ²¢üïŠ²}¢¢Ý¢ ç±à¢ç‹¼ ¼ï ±v~¢}¢ç™‹y²MÐ}¢ì J XI-28 XI-28 — XI-28 XI-28 XI-5/2 XI-5 — Arjuna
²¢ñç{çDÚ¢ {¢¼üÚ¢cÅî¢p ²¢ï{¢: à¢›ñ: ÜUëœ¢¢ ç±ç±{ñ: „±ü »± JJ This is an insertion from AG XI-28 to BP XI-28. About terrible nature of Lord’s universal form. Actual this
The source to be known shloka became extra because it upsets Arjuna’s shloka numbers in MBM. Not in SG.
42(45) y±œ¢ï…„¢ ç±ã¼¢ ÝêÝ}¢ï± J XI-29 XI-29 — (XI-29/1) XI-29 XI-30 XI-30 — Arjuna
¼ƒ¢ ãè}¢ï y±ÓÀÚèÚÐíç±C¢: JJ This is also insertion from AG to BP XI-29. It upsets Arjuna’s shloka nos in MBM. Not in SG.
43(46) Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Ï¢ír¢¢ùã}¢çS}¢ „ÜUH¢ïùã}¢çS}¢ J XI-34 XI-34 — — — XI-35 XI-35 XI-31 Krishna
Ðê‡¢¢üïùã}¢èà¢p ÐéÚ¢¼Ý¢ïùãæ çãÚ‡}¢²¢ï ¿¢¢ÝMÐ¢ïùã}¢çS}¢ JJ This is not in AG. It is a direct addition at BP source level BP XI-34. But it is a valuable addition. The terrible
form before saying “I am death!” in next shloka, tells in this shloka that it is Generator (G), Operator (O),
Dissolver (D), GOD. Valuable addition, is in SG XI-31.
XV. Samagra Darshan

489
44(47) ¥Ý¢çÎ}¢¢ÝÐíç¼}¢Ðí|¢¢±: „±ïüEÚ: „±ü}¢ã¢ç±|¢ê¼ï JJ XI-42/2 XI-42/2 — XI-40/2 XI-41/2 XI-43/2 XI-43/2 — Half shloka/
It is an insertion from AG XI-40/2 into BP XI-42/2. This is Arjuna’s extra shloka. Not in SG. Arjuna
Half shloka/
(iv)(48) Ý çã y±Î‹²: ÜUçpÎS¼èã Îï± XI-44/1 XI-44/1 — XI-42/1 XI-43/1 XI-45/1 XI-45/1
Arjuna
H¢ïÜU~¢²ï Îëà²¼ïùç™‹y²ÜU}¢¢ü J It is also an insertion from AG XI-42/1 into BP XI-44/1. This is Arjuna’s extra shloka not in SG.
45(49) çÎÃ²¢çÝ ÜU}¢¢üç‡¢ ¼±¢Îì|¢ê¼¢çÝ Ðê±¢üç‡¢ Ðê±¢ü «¯²: S}¢Úç‹¼ J XI-49/1 XI-49 — XI-47 XI-48 XI-50 XI-50 — Arjuna

Ý¢‹²¢ïùçS¼ ÜU¼¢ü …x¢¼Sy±}¢ïÜU¢ï {¢¼¢ ç±{¢¼¢ ™ ç±|¢é|¢ü±p JJ This a beautiful shloka about vishwaroop, but an insertion extra Arjuna shloka from AG XI-47 into BP XI-49.
Not in SG.
46(50) ¼±¢Îì|¢é¼æ ôÜU Ýé |¢±ïÎ„sæ ôÜU ±¢à¢v²æ ÐÚ¼: ÜUè¼üç²c²ï J XI-50 XI-50 — XI-48 XI-49 XI-51 XI-51 — Arjuna
ÜU¼¢üç„ „±üS² ²¼: S±²æ ±ñ ç±|¢¢ï ¼¼: „±üç}¢Îæ y±}¢ï± JJ This is also a beautiful insertion about vishwaroop from AG XI-48 into BP XI-50, but it is an Arjuna’s extra
shloka. Not in SG.
47(51) ¥y²Îì|¢é¼æ ÜU}¢ü Ý ÎécÜUÚæ ¼ï ÜU}¢¢üïÐ}¢¢Ýæ Ý çã ç±l¼ï ¼ï J XI-51 XI-51 — XI-49 XI-50 XI-51 XI-52 — Arjuna
Ý ¼ï x¢é‡¢¢Ý¢æ ÐçÚ}¢¢‡¢}¢çS¼ Ý ¼ï…„¢ï Ý¢çÐ Ï¢HS² Ýhïü: JJ This is a beautiful insertion about vishwaroop from AG XI-49 into BP XI-51, but it is an Arjuna’s extra shloka.
Not in SG.
(—)(52) ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J — — — XIII-1 XIII-1 — XIII-1 —
»¼mïçÎ¼éç}¢ÓÀ¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ ÜUïø¢± JJ This is the well known 701st shloka from BG, some time appearing as BG XIII-1, some time not appearing.
This is an Arjuna’s shloka in AG XIII-1, GG1 XIII-1, GG3 XIII-1. Not present in BP and SG.
48(53) ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J XIII-1 XIII-1 — — XIII-2 XIII-1 XIII-2 XIII-1
»¼œ¢ï ÜUƒç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ |¢¢Ú¼ JJ This is a suitable addition at BP source, XIII-1. It is reflection of BG XIII-1, but told by Krishna. It is not in
AG, but present in SG.
(iv)(54) Ðíà¢¢ç„¼¢Úæ „±ïü¯¢}¢‡¢è²¢æ„}¢‡¢¢ïÚçÐ J — — — — — XIII-23 XIII-24 — Manusam-
hita 12-122
Lv}¢¢|¢æ S±ŒÝ{èx¢}²æ …¢Ýè²¢yÐéL¯æ ÐÚ}¢ì JJ This is a wonderful shloka from Manusmriti – about the supreme ruler, not present in BG/BP/AG, but got
inserted into GG2 XIII-23, GG3 XIII-24. This is an extra shloka of vedandic value. Not in SG.
49(55) „æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý¼ë#¢: ÜUë¼¢y}¢Ý¢ï ±è¼Ú¢x¢¢: Ðíà¢¢‹¼¢: J Mundaka II-2-5 XV-5 XV-5 — — — XV-5 XV-5 XV-5
¼ï „±üx¢æ „±ü¼: Ðí¢Œ² {èÚ¢ ²éQU¢y}¢¢Ý: „±ü}¢ï±¢ç±à¢ç‹¼ JJ This is a famous shloka from Mundaka u II-2-5 added into BP XV-5, as additional value explaining how
great yogis enter into ultimate state. Present in SG XV-5.
50(56) ±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp¼¢ƒ¢ü: „æ‹²¢„²¢ïx¢ïÝ ™ à¢éh„œ±¢: J Mundaka II-2-6 XV-7 XV-7 — — — XV-7 XV-7 XV-7
¼ï Ï¢ír¢H¢ïÜUï ™ ÐÚ¢‹¼ÜU¢Hï ÐÚ¢}¢ë¼¢: ÐçÚ}¢éÓ²ç‹¼ Îé:¶¢¼ì JJ This is also a great shloka from Mundaka U II2-6 added into BP source XV-7, as additional value in SG,
explaining how great sanyasa yogis enter into supreme state at the final end point present SG XV-7. (This verse
is used to, even now, greet great saints while receiving them).
51(57) Ý Ðé‡²Ð¢Ðï }¢}¢ Ý¢çS¼ Ý¢à¢¢ï Ý …‹}¢ Îïãïç‹Îí²Ï¢éçhÚçS¼ J Kaivalya - 23 XV-18 XV-18 — — — XV-18 XV-18 XV-18
Ý |¢êç}¢Ú¢Ð¢ï }¢}¢ ±çqÚçS¼ Ý ™¢çÝH¢ï }¢ïùçS¼ Ý ™¢}Ï¢Úæ ™ J This is another great shloka from Kaivalya-23 added into BP source XV-18, as additional value in SG, explaining
how the ultimate ONE is beyond sin/merit, elements and nature and is transcendental present in SG XV-18.
52(58) »±æ ±çÎy±¢ ÐÚ}¢¢y}¢S±MÐæ x¢éã¢à¢²æ çÝcÜUH}¢çm¼è²}¢ì J Kaivalya - 24 XV-19 XV-19 — — — XV-19 XV-19 XV-19
„}¢S¼„¢ôÿ¢ „Î„çmãèÝæ Ðí²¢ç¼ à¢éhæ ÐÚ}¢¢y}¢MÐ}¢ì JJ This is a great shloka from Kaivalya U-24, added into BP source XV-19, as additional value explaining
about a yogi after knowing the pure ultimate supreme form, becomes that very form, present in SG XV-19.
53(59) S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üïÎ²¢ÎçÐ JJ XVIII-47/2 XVIII-47/2 — — XVIII-47/2 XVIII-47/2 XVIII-47/2 One shloka
S±|¢¢±çÝ²¼æ ÜU}¢ü ÜUé±üó¢¢Œ¢A¢ïç¼ çÜUçËÏ¢¯}¢ì JJ XVIII-48/1 XVIII-48/1 — — XVIII-48 XVIII-48 XVIII-48
This is an insertion at BP XVIII-47/2 from BP source about superiority of own work. This is an extra line and
not present SG
**54(60) „¢æÐí¼‹¼é }¢ã¢Ï¢¢ã¢ï Ú¢Á²¢çÎ „é¶HÏ{²ï J XVIII-64 XVIII-64 — — — — — XVIII-63 Discovery!!!!
This is a very great value addition about Mahadevi, whom, Krishna advises Arjuna to In BP not in
ÐÚ¢…²¢² à¢~¢éÝ¢}¢ì Îéx¢¢ü²¢: S}¢Ú‡¢}¢ì ÜUéL JJ
remember and,pray to win the war and regain kingdom. This is similar to and connected G2, G3
to Arjuna Kruta Durga Stotram just before confrontation of two armies. Krishna has
done this now to bolster the courage of Arjuna. This is not in BG/AG/GG1/GG2/GG3.
This shloka and next one were hidden in actual Bhojapatri’s and now discovered by
the grace of Lord Krishna and Mahadevi herself. Present in BP and SG XVIII-63.
**55(61) S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhñÝ¢‹¼Ú¢y}¢Ý¢ J XVIII-65 XVIII-65 — — — — — XVIII-64
Îéx¢ü}¢ì ¼Úç¼ „±ü~¢ „±ü Îé:¶ñ Ðí}¢éÓ²¼ï JJ This is also a very great value addition about Mahadevi where Krishna tells Arjuna
that when one approaches and prays to Mahadevi with pure innerself all difficulties
are erased and full release from pain occurs. This is most valuable addition.
Present in SG XVIII-64.
**56(62) Ú¢…‹„æS}¢ëy² ±¢v²æ¼çó¢x¢}¢¢x¢}¢x¢<|¢¼}¢ì J XVIII-76 XVIII-76 — XVIII-75 Sanjaya
çÝà¢}² S±Sƒ}¢Ý„¢ Ðíãì±¢ïù±¢ï™Îƒ¢…éüÝ: JJ This is an additional shloka by Sanjaya is added into B XVIII-75 because this required as “Nashto moha …”
is changed from Arjuna to Sanjaya to fit the MBM standard. It is a required value addition. It is present in
SG XVIII-75.
(—)(63) Ú¢…‹|¢x¢±¼¢ï ±¢v²æ çÝx¢}¢¢x¢}¢x¢<|¢¼}¢ì J XVIII-74 XVIII-75 — Sanjaya
çÝà¢}² S±Sƒ}¢Ý„¢ Ðíu¢ïù±¢ï™Îƒ¢…éüÝ: JJ This is the same shloka as above but appears as XVIII-74 in GG2 and GG3 but not in BG, AG, GG1 and BP.
This an extra insertion shloka unrelated to BP.
** Though the total number of shlokas are 56 there is a reduction of 1 No. because of additional combining of 3 shlokas (29, 30, 31) of BG into 2 shlokas of BP/SBP (30, 31)
In addition to these 63 additional shlokas further extra 8 shlokas, from different parts of world, are found - which are given in next page (492).
XV. Samagra Darshan

In these 8 shlokas "Prakrutim purusham … Bharata" is repeated. Thus total net additional shlokas are 63 + 8 – 1 = 71 - 1 = 70. Therefore in addition to 745 shlokas of Samagra Gita
491
there are 25 news extra shlokas are existing which is to be known.
Extra Additional Shlokas
From Various Sources
1(64) ç…u¢ïÐSƒçÝç}¢œ¢æ çã Ðí±ëçœ¢: „±üÎïçãÝ¢}¢ì J For the sake of tongue, creating organ too
¼S}¢¢Îç}¢~¢±¼ì Ðà²ïçÁ…u¢ïÐSƒ¢ñ ç±™ÿ¢‡¢: JJ Do act and move all beings, true!
II.59 (Javanese leaf script) Therefore knowing one treats, those two
As enemies and overcomes them too
This is similar to III-5 of Uttar Gita, for which there is a vyakhya said to be by Sri Gaurapadacharya.

2(65) „±ïü ±ïÎ¢ ²¼ì ÐÎ}¢¢}¢Ýç‹¼ All Vedas are mindful for that, which
¼Ð¢æç„ „±¢üç‡¢ ™ ²mÎç‹¼ All penencing ones pray – strive for which
²çÎ™ÓÀ‹¼¢ï Ï¢ír¢™²Z ™Úç‹¼ Celibacy practice, endeavourers for which
¼¼ì ¼ï ÐÎæ „æx¢íãï‡¢ Ï¢í±èç}¢ JJ Let me tell about that state, highest in which
VIII.11(old Devanagri script)
3(66) „±üx¢: „±üç±çÓ™l: „±üÜUë¼ì „±üÎà¢üÝ: J Going every where, knowing consciously all
„±ü¼: „±üÎà¢èü ™ „±¢üy}¢¢ „±ü¼¢ï}¢é¶: JJ Doing things all, visualizing all
IX.5 (old Devnagri script-2) Being every where, seeing each and all
With fae towards all, in the souls of all
4(67) „ãd„ê²¢ü¼Ð„æçÝ|¢¢çÝ Like unity of thousand suns
¼ƒ¢ …x¢j¢„ÜUë¼ÿ¢‡¢¢çÝ J Brightening every moment all the world
XI.27 (Kashmiri solitary M.S.)
5(68) ¥¢ï¯{èÝ¢æ ²±p¢çS}¢ {¢¼êÝ¢}¢çS}¢ ÜU¢@Ý}¢ì J Amongst the grains, Barley is me
**(„¢ñÚ|¢ï²¢ï x¢±}¢¢çS}¢ Fïã¢Ý¢}¢ „ÚçÐ‹²¢}¢ì J) Amongst the metals, Gold is me This shloka appears, after X-58, as additional
shloka along with extra middle line in
„±ïü¯¢æ („±¢ü„¢æ) ¼ë‡¢…¢¼èÝ¢æ Î|¢¢üïùãæ Ð¢‡ÇéÝ‹ÎÝ JJ ** (Among the cows Surabhi’s clan is me “Bhagavad Gita – A New Translation” by
X.36 (Nepal M.S.) Among the greezes butter is me.) George Feuerstain (please see S.No.54 in
“References and Further Readings” on page
Amongst the grasses each and all
602)
Darbha is me, purest of all
6(—) ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Nature is what? Person is who?
»¼¼ì ¼ï ÜUƒ¢ç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ |¢¢Ú¼ JJ Field is what? Field knower who?
XIII-1 (Gondal M.S.) I will tell now, all that to you
This has already appeared 48(53) Arjuna! Knowledge, knowable too
7(69) ¼¢±Îì|¢í}¢ç¼ ±ñ …‹¼é²¢ü±¼ì ¼œ±ææ Ý ç±‹Îç¼ J As long as thatness is not known
¿¢¢¼ï ¼œ±ï ¼é ±ñ ¼S² ¿¢¢¼Ã²æ Ý¢±çà¢c²¼ï JJ Living beings, deluded are
XV.20 (Devanagri M.S.1) When thatness is surely known
Nothing is left to be known, sure they are
8(70) |¢x¢±jçQU²éQUS² ¼yÐí„¢Î¢y}¢Ï¢¢ï{¼: J Who is with divotion to supreme one
„é¶æ Ï¢‹{ç±}¢éçQU: S²¢çÎç¼ x¢è¼¢ƒü„æx¢íã: JJ By THAT grace self knowing one
XVIII.79 (Nepal M.S.) He, easily gets, free from binds
This is the message of Gita’s words.
This is from the last shloka after XVIII-78 in Sridhar Swami’s commentary on Gita.
* (From Srimad Bhagavad Gita - Anandavardhini Commentary by S.K. Belvalkar, Bilvakunja Publications, Poona, 1941)
** (The second line of 5(68) is from Bhagavad Gita - critical edition of B.O.R.I. by S.K. Belvalkar, 2nd edition, 1968).
(All these shlokas are extra spurious verses but it is interesting to note them)
Thus there are total 70 extra shlokas known in world including 45 new additional shlokas, thus making the total to 771 (700+45+26)
— »ÜU¢‹¼¢y²‹¼Î¢S²ñÜUÚç¼S¼yÐÎ}¢¢ŒÝé²¢¼ì J By serving him with whole and soul commitment, true

¼yÐí{¢Ýç}¢Îæ à¢¢›ç}¢ç¼ x¢è¼¢ƒü„Ñìx¢íã: JJ 32 JJ One attains His grace and state of Enlightenment too
For such divotee is this scripture, pure
This is the essence of Gita’s message, sure
This is from Githartha Samgraha by Sri Yamunacharya, the Guru of Sri Ramanujacharya. This is not additional shloka of Gita. This is added here as a matter
of interest and information to show how two masters have differently expressed the essence of Gita.
The Source of Additional Shlokas for Bhojapatri Gita

From page 210 it is clear that the origin of Bhojapatris for writing is from the area of Himalayas including Kashmir. We have also seen that the
additional 21 shlokas are from Kashmiri Gita. We have also seen that there are many Kashmiri thinkers and authors who wrote on Bhagavad Gita
(page 162). Actually Abhinavagupta, Anand Vardhana and others from Kashmir did not hesitate to go beyond 700 shlokas. Therefore the source of
additional 55 shlokas is also most likely to be Kashmir, specially because they are written on Bhojapatris. The reputed anthologist and expert of
manuscripts Dr. Dominick Wujastyk examining the date of Bhojapatris called it a ‘Kashmiri Text of Gita’. Please refer page 299. Please also refer to
remarks on pages 203 and 333. The author of Bhojapatris or his source must have extended 21 shlokas to 55 in or before 1609 AD, mainly drawing
XV. Samagra Darshan

from Upanishads and Gita spirit. Please see the boxes on pages 162, 210 and 290.
493
Table 9: Sri Samagra Bhagavad Gita — 745 Shlokas
Chapters - Roles - Number of Shlokas
Ch.No. Chapter Name Dhritarashtra Sanjaya Arjuna Krishna Total Ch.No.
I Prathamodhyaya 1 45 - - 46 I
II Dwitiyodhyaya – 3 6 71 80 II
III Tritiyodhyaya – - 3 47 50 III
IV Chaturthodhyaya – - 1 43 44 IV
V Panchamodhyaya – - 1 29 30 V
VI Shashtodhyaya – - 5 46 51 VI
VII Saptamodhyaya – - - 31 31 VII
VIII Ashtamodhyaya – - 2 38 40 VIII
IX Navamodhyaya – - - 37 37 IX
X Dashamodhyaya – - 7 35 42 X
XI Ekadashodhyaya – 12 28 15 55 XI
XII Dwadashodhyaya – - 1 19 20 XII
XIII Triodashodhyaya – - - 35 35 XIII
XIV Chaturdashodhyaya – - 1 26 27 XIV
XV Panchadashodhyaya – - - 24 24 XV
XVI Shodashodhyaya – - - 24 24 XVI
XVII Saptadashodhyaya – - 1 27 28 XVII
XVIII Ashtadashodhyaya – 7 1 73 81 XVIII
Total 1 67 57 620 745

XVI. Samagra Bhagavad Gita: Complete Bhagavad Gita with
Mahabharata Standard 745 Shlokas
ú ú
Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Srimad Bhagavad Gita

Complete 745 Shloka Song
|¢¢ï…Ð~¢è ¥¢{¢çÚ¼ „}¢x¢í 745 ÔH¢ïÜU Supreme based on Bhojapatri Gita
„æ²é¼¢ |¢x¢±Îì x¢è¼¢ Song Supreme (Bhagavad Gita)
Chapter 1
Ÿ¢è}¢Îì |¢x¢±Îì x¢è¼¢ Path of Grief
JJ ¥ƒ Ðíƒ}¢¢ïŠ²¢²: JJ (Arjuna Vishada Yoga)
¥…éüÝç±¯¢Î ²¢ïx¢
{ë¼Ú¢cÅî ©±¢™ Dhritarashtra said
1(1) In the field of Dharma and field of Kuru
1(1) {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï „}¢±ï¼¢ ²é²éy„±: J Eager to fight and vanquish too

2(2) Having seen Pandava’s array,
2(2) Îëß¢ ¼é Ð¢‡Ç±¢ÝèÜUæ Ã²êÉæ Îé²¢üï{ÝS¼Î¢ J Duryodhana rushed straight away
¥¢™¢²ü}¢éÐ„X}² Ú¢…¢ ±™Ý}¢Ï¢í±è¼ì JJ To Drona, the teacher, the great,
Said King in very much haste.
3(3) Ðà²ñ¼¢æ Ð¢‡ÇéÐé~¢¢‡¢¢}¢¢™¢²ü }¢ã¼èæ ™}¢ê}¢ì J 3(3) Have you seen, teacher mine?
Pandava’s great army, fine.
4(4) ¥~¢ à¢êÚ¢ }¢ãïc±¢„¢ |¢è}¢¢…éüÝ„}¢¢ ²éç{ J 4(4) Then their great warrior line
5(5) {ëCÜUï¼épïçÜU¼¢Ý: ÜU¢çà¢Ú¢…p ±è²ü±¢Ýì J 5(5) Dhristaketu, chekitana

6(6) ²é{¢}¢‹²ép ç±RU¢‹¼ ©œ¢}¢¢ñ…¢p ±è²ü±¢Ýì J 6(6) Courageous one Yudhamanyu

7(7) ¥S}¢¢ÜUæ ¼é ç±çà¢C¢ ²ï ¼¢çó¢Ï¢¢ï{ çm…¢ïœ¢}¢ J 7(7) Who are the best on this side
Know, wise one! Our own pride
Ý¢²ÜU¢ }¢}¢ „ñ‹²S² „æ¿¢¢ƒZ ¼¢‹Ï¢í±èç}¢ ¼ï JJ Strongest ones, in army mine
SG • I-1 to 7 XVI. Samagra Bhagavad Gita ... 495

8(8) |¢±¢‹|¢èc}¢p ÜU‡¢üp ÜUëÐp „ç}¢ô¼…²: J 8(8) You and Bhishma, Karna too
Kripa always victorious, true
¥Eyƒ¢}¢¢ ç±ÜU‡¢üp „¢ñ}¢Îçœ¢S¼ƒñ± ™ JJ Ashwatthama and Vikarna same
Saumadatti also, in battle game.
9(9) ¥‹²ï ™ Ï¢ã±: à¢êÚ¢ }¢Îƒïü y²QU…èç±¼¢: J 9(9) Many other warriors, see!
Ý¢Ý¢à¢›ÐíãÚ‡¢¢: „±ïü ²éhç±à¢¢ÚÎ¢: JJ Experts, skilful in the war
Their weapons can go far.
10(10) ¥Ð²¢ü#æ ¼ÎS}¢¢ÜUæ Ï¢Hæ |¢èc}¢¢ç|¢Úçÿ¢¼}¢ì J 10(10) Our army which is unbounded
11(11) ¥²Ýï¯é ™ „±ïü¯é ²ƒ¢|¢¢x¢}¢±çSƒ¼¢: J 11(11) Holding on to your own ground

12(12) ¼S² „TÝ²‹ã¯Z ÜUéL±ëÙ: çÐ¼¢}¢ã: J 12(12) Bhishma, Grandsire, seeing this
ô„ãÝ¢Îæ ç±Ýl¢ïÓ™ñ: à¢Wæ ÎŠ}¢¢ñ Ðí¼¢Ð±¢Ýì JJ Gave lion’s roar, shook the ground
13(13) ¼¼: à¢W¢p |¢ï²üp Ð‡¢±¢ÝÜUx¢¢ï}¢é¶¢: 13(13) Having heard Chief’s conch
14(14) ¼¼: Eï¼ñãü²ñ²éüQUï }¢ãç¼ S²‹ÎÝï çSƒ¼¢ñ J 14(14) Then seated in chariot bright
}¢¢{±: Ð¢‡Ç±pñ± çÎÃ²¢ñ à¢æ¶¢ñ ÐíÎŠ}¢¼é: JJ Madhava, Pandava twosome fine
15(15) Ð¢@…‹²æ N¯èÜUïà¢¢ï Îï±Îœ¢æ {ÝT²: J 15(15) Panchajanyam Krishna blew

16(16) ¥Ý‹¼ç±…²æ Ú¢…¢ ÜUé‹¼èÐé~¢¢ï ²éç{çDÚ: J 16(16) Anantavijayam, blew elder one
17(17) ÜU¢à²p ÐÚ}¢ïc±¢„: çà¢¶‡Çè ™ }¢ã¢Úƒ: J 17(17) Kashi King the top archer
18(18) Drupada and Draupadi’s sons

18(18) ÎíéÐÎ¢ï Îí¢ñÐÎï²¢p „±üà¢: Ðëçƒ±èÐ¼ï J Oh King! Then all these ones
19(19) Kauravas’ ears; the sound hit, tore

19(19) „ Í¢¢ï¯¢ï {¢¼üÚ¢Cî¢‡¢¢æ NÎ²¢çÝ Ã²Î¢Ú²¼ì J And their hearts: It, straight, bore
Ý|¢p Ðëçƒ±èæ ™ñ± ¼é}¢éH¢ï Ã²ÝéÝ¢Î²Ýì JJ Echoed with sound, sky and earth
The terrible sound showed its worth.
496 Sri Samagra Bhagavad Gita SG • I-8 to 19

20(20) ¥ƒ Ã²±çSƒ¼¢‹Îëß¢ {¢¼üÚ¢Cî¢‹ÜUçÐŠ±…: J 20(20) Now, with Kauravas battle ready
Ðí±ëœ¢ï à¢›„}Ð¢¼ï {ÝéLl}² Ð¢‡Ç±: JJ Arjuna flying his Hanuman sign
21(21) N¯èÜUïà¢æ ¼Î¢ ±¢v²ç}¢Î}¢¢ã }¢ãèÐ¼ï J 21(21) Told to his guide Krishna, the Lord
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï Úƒæ Sƒ¢Ð² }¢ïùÓ²é¼ JJ Stop this chariot, oh! Great one
Between the armies, where stand none.
22(22) ²¢±Îï¼¢çó¢Úèÿ¢ïùãæ ²¢ïÎì{éÜU¢}¢¢Ý±çSƒ¼¢Ýì J 22(22) From that place, we can then see
Warriors, those who fight with me
ÜUñ}¢ü²¢ „ã ²¢ïhÃ²}¢çS}¢‹Ú‡¢„}¢él}¢ï JJ Who are anxious and eager for war
23(23) ²¢ïyS²}¢¢Ý¢Ý±ïÿ¢ïùãæ ² »¼ïù~¢ „}¢¢x¢¼¢: J 23(23) Let me see now

Let me know now
{¢¼üÚ¢CîS² ÎéÏ¢éühï²éühï çÐí²ç™ÜUè¯ü±: JJ Who are with foe
Duryodhan, the low.
24(24) »±}¢éQU¢ï N¯èÜUïà¢¢ï x¢éÇ¢ÜUï à¢ïÝ |¢¢Ú¼ J 24(24) Said this to Lord, winner of dark
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï Sƒ¢Ðç²y±¢ Úƒ¢ïœ¢}¢}¢ì JJ Between the lines, chariot the best
25(25) |¢èc}¢Îí¢ï‡¢Ðí}¢é¶¼: „±ïü¯¢æ ™ }¢ãèçÿ¢¼¢}¢ì J 25(25) Facing the fighters

Kurus, all, thee.
26(26) ¼~¢¢Ðà²çySƒ¼¢‹Ð¢ƒü: çÐ¼÷Ýƒ çÐ¼¢}¢ã¢Ýì J 26(26) Arjuna, saw, close ones all
¥¢™¢²¢ü‹}¢¢¼éH¢‹|¢í¢¼÷‹Ðé~¢¢‹Ð¢ñ~¢¢‹„¶èæS¼ƒ¢ JJ Teachers, uncles, grandsons, sons
(27) Eà¢éÚ¢‹„éNÎpñ± „ïÝ²¢ïL|¢²¢ïÚçÐ J (27) Fathers-in-law and thick friends,
27 ¼¢‹„}¢èÿ² „ ÜU¢ñ‹¼ï²: „±¢ü‹Ï¢‹{êÝ±çSƒ¼¢Ýì JJ 27 Having seen them all, each close one,
(28) ÜUëÐ²¢ ÐÚ²¢ç±C¢ï ç±¯èÎçó¢Î}¢Ï¢í±è¼ì J (28) Full of kindness and closeness
Said goodman with sadness
28 Îëßï}¢æ S±…Ýæ ÜUëc‡¢ ²é²éy„éæ „}¢éÐçSƒ¼}¢ì JJ 28 When I see these close ones
(29) „èÎç‹¼ }¢}¢ x¢¢~¢¢ç‡¢ }¢é¶æ ™ ÐçÚà¢éc²ç¼ J (29) Both my limbs are, now lifeless
29 ±ïÐƒép à¢ÚèÚï }¢ï Ú¢ï}¢ã¯üp …¢²¼ï JJ 29 Body is burning with all its parts
(30) x¢¢‡Çè±æ dæ„¼ï ãS¼¢œ±v±ñ± ÐçÚÎs¼ï J (30) Hands are shaking losing the hold
30 Ý ™ à¢ÜAU¢ï}²±Sƒ¢¼éæ |¢í}¢¼è± ™ }¢ï }¢Ý: JJ 30 Legs are no more strong and sound
(31) çÝç}¢œ¢¢çÝ ™ Ðà²¢ç}¢ ç±ÐÚè¼¢çÝ ÜUï à¢± J (31) I can now see ill omens

31 Ý ™ Ÿ¢ï²¢ïùÝéÐà²¢ç}¢ ãy±¢ S±…Ý}¢¢ã±ï JJ 31 In this battle, say, what is good?
Killing own men is not good.
(32) Ý ÜU¢âï ç±…²æ ÜUëc‡¢ Ý ™ Ú¢Á²æ „é¶¢çÝ ™ J (32) Krishna! Winning, I don’t wish
32 Govind! Kingdom is what use?

32 ôÜU Ý¢ï Ú¢Á²ïÝ x¢¢ïç±‹Î ôÜU |¢¢ïx¢ñ…èüç±¼ïÝ ±¢ JJ Pleasure and life; of what use?
(33) ²ï¯¢}¢ƒïü ÜU¢Ñì çÿ¢¼æ Ý¢ï Ú¢Á²æ |¢¢ïx¢¢: „é¶¢çÝ ™ J (33) Kingdom, wishes, enjoyment
33 ¼ §}¢ïù±çSƒ¼¢ ²éhï Ðí¢‡¢¢æSy²yÒ ¢ {Ý¢çÝ ™ JJ 33 All are standing ready to fight

(34) ¥¢™¢²¢ü: çÐ¼Ú: Ðé~¢¢S¼ƒñ± ™ çÐ¼¢}¢ã¢: J (34) Grandpas, Fathers
Sons, Teachers
34 }¢¢¼éH¢: Eïà¢éÚ¢: Ð¢ñ~¢¢: à²¢H¢: „}Ï¢ç‹{ÝS¼ƒ¢ JJ 34 Uncles, Grandsons

Cousins, close ones
(35) »¼¢ó¢ ã‹¼éç}¢ÓÀ¢ç}¢ Í¢A¼¢ïùçÐ }¢{é„êÎÝ J (35) Even if, me, they come to kill
35 ¥çÐ ~¢ñH¢ïv²Ú¢Á²S² ãï¼¢ï: ôÜU Ýé }¢ãèÜUë¼ï JJ 35 Though I get; the entire world
(36) çÝãy² {¢¼üÚ¢Cî¢ó¢: ÜU¢ Ðíèç¼: S²¢Á…Ý¢ÎüÝ J (36) Why should we kill, please let me know
36 Ð¢Ð}¢ï±¢Ÿ¢²ïÎS}¢¢‹ãy±ñ¼¢Ý¢¼¼¢ç²Ý: JJ 36 Wicked they are though, we get the sin

(37) ¼S}¢¢ó¢¢ã¢ü ±²æ ã‹¼éæ {¢¼üÚ¢Cî¢‹„Ï¢¢‹{±¢Ýì J (37) To kill own kin
Not pleasure, sin
S±…Ýæ çã ÜUƒæ ãy±¢ „éç¶Ý: S²¢}¢ }¢¢{± JJ Let us not kill
This is my will.
37(38) ²lŒ²ï¼ï Ý Ðà²ç‹¼ H¢ï|¢¢ïÐã¼™ï¼„: J 37(38) Think won’t they

Greedy, this way
Friend-ship nil.
38(39) ÜUƒæ Ý ¿¢ï²}¢S}¢¢ç|¢: Ð¢Ð¢ÎS}¢¢çó¢±<¼¼é}¢ì J 38(39) Why not we know now

Let us move away now
ÜUéHÿ¢²ÜUë¼æ Î¢ï¯æ ÐíÐà²çj…üÝ¢ÎüÝ JJ From this sinning way
Seeing race harming way
Janardan! This is not right way
39(40) ÜUéHÿ¢²ï Ðí‡¢à²ç‹¼ ÜUéH{}¢¢ü: „Ý¢¼Ý¢: J 39(40) If the race is lost

Righteousness, lost
40(41) ¥{}¢¢üç|¢|¢±¢yÜUëc‡¢ ÐíÎéc²ç‹¼ ÜUéHç›²: J 40(41) When wrongness grows

Character is the loss
Everything is lost.
41(42) „VÚ¢ï ÝÚÜU¢²ñ± ÜUéHÍ¢A¢Ý¢æ ÜUéHS² ™ J 41(42) When all is lost

Nothing will last
None will be well
498 Sri Samagra Bhagavad Gita SG • I-31 to 41

42(43) Î¢ï¯ñÚï¼ñ: ÜUéHÍ¢A¢Ý¢æ ±‡¢ü„VÚÜU¢ÚÜUñ: J 42(43) In the state of hell
Now, let me tell
Virtue will be nil.
43(44) ©y„ó¢ÜUéH{}¢¢ü‡¢¢æ }¢Ýéc²¢‡¢¢æ …Ý¢ÎüÝ J 43(44) When virtue is lost
ÝÚÜUïùçÝ²¼æ ±¢„¢ï |¢±¼èy²Ýéà¢éŸ¢é}¢ JJ The hell will last
Thus, we heard
Janardan! my Lord.
44(45) ¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ ÜU¼éZ Ã²±ç„¼¢ ±²}¢ì J 44(45) Oh! Janardan see!
In killing for land
Where do we stand?
45(46) ²çÎ }¢¢}¢Ðí¼èÜU¢Ú}¢à¢›æ à¢›Ð¢‡¢¢²: J 45(46) Now I leave arms
{¢¼üÚ¢Cî¢ Ú‡¢ï ã‹²éS¼‹}¢ï ÿ¢ï}¢¼Úæ |¢±ï¼ì JJ Let them do harms
If they, me, kill
That is best still.

46(47) Having said, in battle field, so
46(47) »±}¢éyÒ ¢…éüÝ: „æw²ï Úƒ¢ïÐSƒ ©Ð¢ç±à¢¼ì J In chariot he dropped; low
ç±„ëÁ² „à¢Úæ ™¢Ðæ à¢¢ïÜU„æç±x¢A}¢¢Ý„: JJ Leaving bow and arrow
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of grief, where the grief is

due to attachment, and the resulting stress
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï and strain and, condition and behaviour of
Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îïù…éüÝç±¯¢Î²¢ïx¢¢ï man in delusion are described.
Ý¢}¢ Ðíƒ}¢¢ïùŠ²¢²: JJ 1 JJ

Chapter 2
JJ ¥ƒ çm¼è²¢ïùŠ²¢²: 2 JJ Path of Light
„¢æw²²¢ïx¢ (Saankhya Yoga)

1(1) With kindness in heart
1(1) ¼æ ¼ƒ¢ ÜUëÐ²¢ç±C}¢Ÿ¢éÐê‡¢¢üÜUéHïÿ¢‡¢}¢ìJ And with tears which hurt
ç±¯èÎ‹¼ç}¢Îæ ±¢v²}¢é±¢™ }¢{é„êÎÝ: JJ Madhusudan said this.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 1(2) Dejection is the cage
2(2) ÜUé¼Sy±¢ ÜUà}¢Hç}¢Îæ ç±¯}¢ï „}¢éÐçSƒ¼}¢ì J At this critical stage
From whence it came
3(3) This impotency; leave

3(3) Ü£Uñ Ï²æ }¢¢ S}¢ x¢}¢: Ð¢ƒü Ýñ¼œ±Ä²éÐÐl¼ï J Unfit now to grieve

4(4) Say Madhusudan now
4(4) ÜUƒæ |¢èc}¢}¢ãæ „æw²ï Îí¢ï‡¢æ ™ }¢{é„êÎÝ J On Bhishma Drona how?
The attack I can do?
§¯éç|¢: Ðíç¼²¢ïyS²¢ç}¢ Ðê…¢ãü±çÚ„êÎÝ JJ They are worshipable too.
5(5) x¢éMÝãy±¢ çã }¢ã¢Ýé|¢¢±¢Ýì 5(5) Begging is better

Than killing the elder
Ÿ¢ï²¢ï |¢¢ïQUéæ |¢ñÿ²}¢Ðèã H¢ïÜUï J If elders are dead
ãy±¢ƒüÜU¢}¢¢æS¼é x¢éMçÝãñ±
6(6) Ý ™ñ¼çmk: ÜU¼Úó¢¢ï x¢Úè²¢ï- 6(6) Whose win is good
Is not understood
²¢Ýï± ãy±¢ Ý ç……èç±¯¢}¢-
S¼ïù±çSƒ¼¢: Ðí}¢é¶ï {¢¼üÚ¢Cî¢: JJ
7(7) ÜU¢Ðü‡²Î¢ï¯¢ïÐã¼S±|¢¢±: 7(7) It is not clear, what should I do
8(8) Ý çã ÐíÐà²¢ç}¢ }¢}¢¢ÐÝél¢- 8(8) For this sense blinding grief
lÓÀ¢ïÜU}¢éÓÀ¢ï¯‡¢ç}¢ç‹Îí²¢‡¢¢}¢ì J Even if I get world kingdom
¥±¢Œ² |¢ê}¢¢±„ÐÕ¢}¢ëhæ- Even if I get heaven chief-dom.
500 Sri Samagra Bhagavad Gita SG • II-1 to 8

9(9) Having said so to Lord of sense
9(9) »±}¢évy±¢ Nç¯ÜUïà¢æ x¢éÇ¢ÜUïà¢: ÐÚ‹¼Ð: J Winner of dark, who was tense
Said: “Oh Govind! I won’t fight”
Ý ²¢ïyS² §ç¼ x¢¢ïç±‹Î}¢évy±¢ ¼êc‡¢è Ï¢|¢ê± ã JJ ‘Terror of enemies’, then kept quiet.
10(10) ¼}¢é±¢™ N¯èÜUïà¢: Ðíã„çó¢± |¢¢Ú¼ J 10(10) With smiling face hence
„ïÝ²¢ïL|¢²¢ï}¢üŠ²ï ç±¯èÎ‹¼ç}¢Îæ ±™: JJ To grieving one, following lines
In the middle of battle lines.

11(—) Being human, your inner self, you
** 11(—) y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼Ú¢y}¢¢ lost
ç±¯¢Î}¢¢ïã¢ç|¢|¢±¢çm„æ¿¢: J In depression, delusion your
ÜUëÐ¢x¢ëãè¼: „}¢±ïÿ² Ï¢‹{ê- identify is lost
With compassion, seeing relatives
Ýç|¢ÐíÐó¢¢‹}¢é¶}¢‹¼ÜUS² JJ of you
Standing on the face of Death, very
true!
12(11) You grieve for which none should grieve
12(11) ¥à¢¢ïÓ²¢Ý‹±à¢¢ï™Sy±æ Ðí¿¢¢±¢Î¢æp |¢¢¯„ï J On the top of that logic you give
x¢¼¢„êÝx¢¼¢„êæp Ý¢Ýéà¢¢ï™ç‹¼ Ðç‡Ç¼¢: JJ For those who left and didn’t leave
13(12) Neither you, nor me

13(12) Ýy±ï±¢ãæ …¢¼é Ý¢„æ Ý y±æ Ýï}¢ï …Ý¢ç{Ð¢: J Nor these princes, see
Ý ™ñ± Ý|¢ç±c²¢}¢: „±ïü ±²}¢¼: ÐÚ}¢ì JJ Were non-existent ever
14(13) ÎïçãÝ¢ïùçS}¢‹²ƒ¢ Îïãï ÜU¢ñ}¢¢Úæ ²¢ñ±Ýæ …Ú¢ J 14(13) A person, in his body experiences
Childhood, youth, adulthood, old age in stages
¼ƒ¢ Îïã¢‹¼ÚÐíç#{èüÚS¼~¢ Ý }¢ésç¼ JJ He will get after body stage in same way
15(14) }¢¢~¢¢SÐà¢¢üS¼é ÜU¢ñ‹¼ï² à¢è¼¢ïc‡¢„é¶Î:¶Î¢: J 15(14) Heat and cold, pleasure and pain
¥¢x¢}¢¢Ð¢ç²Ý¢ïùçÝy²¢S¼¢æçS¼ç¼ÿ¢S± |¢¢Ú¼ JJ
Impermanent, they come and go
16(15) ²æ çã Ý Ã²ƒ²‹y²ï¼ï ÐéL¯æ ÐéL¯¯ü|¢ J 16(15) Who is not affected by those two
17(16) Ý¢„¼¢ï ç±l¼ï |¢¢±¢ï Ý¢|¢¢±¢ï ç±l¼ï „¼: J 17(16) The unreal exists not
18(17) ¥ç±Ý¢çà¢ ¼é ¼çmçh ²ïÝ „±üç}¢Îæ ¼¼}¢ì J 18(17) Indestructible is that one you know
This shloka is present in Yoga Vasishta

SG • II-9 to 18 XVI. Samagra Bhagavad Gita ... 501

19(18) ¥‹¼±‹¼ §}¢ï Îïã¢ çÝy²S²¢ïQU¢: à¢ÚèçÚ‡¢: J 19(18) This body, of it, that unending one
Unconcerned and eternal one
20(19) ² »Ýæ ±ïçœ¢ ã‹¼¢Úæ ²pñÝæ }¢‹²¼ï ã¼}¢ì J 20(19) If any one thinks it can slay
21(20) Ý …¢²¼ï ç}¢í²¼ï ±¢ ÜUÎ¢ç™- 21(20) It is never born, it never dies

ó¢¢²æ |¢êy±¢ |¢ç±¼¢ ±¢ Ý |¢ê²: J
Unborn, eternal, ancient untouched
¥…¢ï çÝy²: à¢¢E¼¢ïù²æ ÐéÚ¢‡¢¢ï- If body is killed, it is not killed.

22(21) ±ïÎ¢ç±Ý¢çà¢Ýæ çÝy²æ ² »Ý}¢…}¢Ã²²}¢ì J 22(21) It is undestructible eternal one
ÜUƒæ „ ÐéL¯: Ð¢ƒü ÜUæ Í¢¢¼²ç¼ ãç‹¼ ÜU}¢ì JJ How can he kill, who knows this well
23(22) ±¢„¢æç„ …è‡¢¢üçÝ ²ƒ¢ ç±ã¢² 23(22) Like a man leaving clothes, that are torn,
¼ƒ¢ à¢ÚèÚ¢ç‡¢ ç±ã¢² …è‡¢¢ü- Enters into bodies, other new ones.
24(23) ÝñÝæ çÀ‹Îç‹¼ à¢›¢ç‡¢ ÝñÝæ Îãç¼ Ð¢±ÜU: J 24(23) Arms pierce it not
Fire burns it not
Wind dries it not.
25(24) ¥ÓÀïl¢ïù²}¢Î¢s¢ïù²}¢Ü£Uï l¢ïùà¢¢ïc² »± ™ J 25(24) Unpierceable and unburnable
26(25) ¥Ã²QU¢ïù²}¢ç™‹y²¢ïù²}¢ç±ÜU¢²ïüù²}¢éÓ²¼ï J 26(25) Unmanifested unthinkable
27(26) ¥ƒ ™ñÝæ çÝy²…¢¼æ çÝy²æ ±¢ }¢‹²„ï }¢ë¼}¢ì J 27(26) If you think it takes birth
If you think it meets death
¼ƒ¢çÐ y±æ }¢ã¢Ï¢¢ã¢ï ÝñÝæ à¢¢ïç™¼é}¢ãüç„ JJ Even then, here, let me say
28(27) …¢¼S² çã {íé±¢ï }¢ëy²é{íéü±æ …‹}¢ }¢ë¼S² ™ J 28(27) For that is born, certain is death
29(28) ¥Ã²QU¢ÎèçÝ |¢ê¼¢çÝ Ã²QU}¢Š²¢çÝ |¢¢Ú¼ J 29(28) At the beginning none were there

30(29) ¥¢p²ü±yÐà²ç¼ ÜUçpÎïÝ- 30(29) Sees it as wonderful, one
Says it as wonderful, one
}¢¢p²ü±mÎç¼ ¼ƒñ± ™¢‹²: J Hears it as wonderful, one
Understands it fully, none.
¥¢p²ü±Ó™ñÝ}¢‹²: à¢ë‡¢¢ïç¼
31(30) Îïãè çÝy²}¢±Š²¢ïù²æ Îïãï „±üS² |¢¢Ú¼ J 31(30) In dweller, eternal, and stable
Shines Bharata! In bodies all
¼S}¢¢y„±¢üç‡¢ |¢ê¼¢çÝ Ý y±æ à¢ïç™¼é}¢ãüç„ JJ Then about all beings, let me say
32(31) S±{}¢ü}¢çÐ ™¢±ïÿ² Ý ç±ÜUç}Ð¼é}¢ãüç„ J 32(31) Even if you consider, duty, your own
It’s unfit to grieve, let it be known
{}²¢üçh ²éh¢ÓÀï²î ¢ïù‹²yÿ¢ç~¢²S² Ý ç±l¼ï J Better than a righteous war, well fought one
33(32) ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ S±x¢üm¢Ú}¢Ð¢±ë¼}¢ì J 33(32) War like this, an unsought one
34(33) ¥ƒ ™ïœ±ç}¢}¢æ {}²Z „Xí¢}¢æ Ý ÜUçÚc²ç„ J 34(33) If you don’t fight now this war,
Partha! See! This righteous war
35(34) ¥ÜUè=¼ ™¢çÐ |¢ê¼¢çÝ ÜUƒç²c²ç‹¼ ¼ïùÃ²²¢}¢ì J 35(34) Future people will surely tell
Infamously how you fell
36(35) |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï y±¢æ }¢ã¢Úƒ¢: J 36(35) These warriors your close friends
Will think, they, your near ones
²ï¯¢æ ™ y±æ Ï¢ãé}¢¼¢ï |¢êy±¢ ²¢S²ç„ H¢Í¢±}¢ì JJ That in the war you gave way
37(36) ¥±¢Ó²±¢Î¢æp Ï¢ãê‹±çÎc²ç‹¼ ¼±¢çã¼¢: J 37(36) Those warriors your own foes
38(37) ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z ç…y±¢ ±¢ |¢¢ïÿ²„ï }¢ãè}¢ì J 38(37) If you are killed, heaven you gain
39(38) „é¶Îé:¶ï „}¢ï ÜUëy±¢ H¢|¢¢H¢|¢¢ñ …²¢…²¢ñ J 39(38) Consider same pleasure and pain
Victory, defeat and loss and gain
40(39) »¯¢ ¼ïùç|¢çã¼¢ „¢æw²ï Ï¢éçh²¢üxï ¢ï çy±}¢¢æ à¢ë‡¢é J 40(39) Self knowledge, to you, was told; first

41(40) Ýïã¢ç|¢RU}¢Ý¢à¢¢ïùçS¼ Ðíy²±¢²¢ï Ý ç±l¼ï J 41(40) No loss in, start of this path
Ill effects none; in this path
42(41) Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçhÚïÜUïã ÜUéLÝ‹ÎÝ J 42(41) Intellect of the endeavouring one

Single and firm, Oh Kunti’s son
43(42) ²¢ç}¢}¢¢æ ÐéçcÐ¼¢æ ±¢™æ Ðí±Î‹y²ç±Ðçp¼: J 43(42) In many flowering glittering words
Speak and talk the ignorant ones
±ïÎ±¢ÎÚ¼¢: Ð¢ƒü Ý¢‹²ÎS¼èç¼ ±¢çÎÝ: JJ They always quote the vedic words
44(43) ÜU¢}¢¢y}¢¢Ý: S±x¢üÐÚ¢ …‹}¢ÜU}¢üÈUHÐíÎ¢}¢ì J 44(43) Full of desires, for heavy then wish
Work whole life to fulfil that wish
çRU²¢ç±à¢ï¯Ï¢ãéH¢æ |¢¢ïx¢ñE²üx¢ô¼ Ðíç¼ JJ Activities many, the different ones
For pleasure, wealth, do desiring ones.
45(44) |¢¢ïx¢ñE²üÐí„QU¢Ý¢æ ¼²¢ÐN¼™ï¼„¢}¢ì J 45(44) In pleasure and wealth who are fixed
46(45) ~¢ñx¢é‡²ç±¯²¢ ±ïÎ¢ çÝ›ñx¢é‡²¢ï |¢±¢…éüÝ J 46(45) Scriptures cover; characters three
çÝmü‹m¢ï çÝy²„œ±Sƒ¢ï çÝ²¢üxï ¢ÿ¢ï}¢ ¥¢y}¢¢±¢Ýì JJ Duality leave and ever gentle be
47(46) ²¢±¢Ýƒü ©ÎÐ¢Ýï „±ü¼: „}ŒHé¼¢ïÎÜUï J 47(46) When clear waters, in the river, flow well
48(47) ÜU}¢ü‡²ï±¢ç{ÜU¢ÚS¼ï }¢¢ ÈUHï¯é ÜUÎ¢™Ý J 48(47) Only for action you have the right
49(48) ²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ „Xæ y²vy±¢ {ÝT² J 49(48) Do your work, dutiful be
** 50(—) ²S² „±ïü „}¢¢Ú}|¢¢ çÝÚ¢à¢èÏ¢ü‹{Ý¢çSy±ã J 50(—) Whose works all are surely free
relinquishing way
He is relinquisher, intellectual, let
me say.
51(49) ÎêÚï‡¢ s±Úæ ÜU}¢ü Ï¢éçh²¢ïx¢¢hÝT² J 51(49) Work for gain, is different I say
Winner of wealth! From intellect way


52(50) Ï¢éçh²éQU¢ï …ã¢¼èã ©|¢ï „éÜëU¼ÎécÜëU¼ï J 52(50) Aligned in intellect a person leaves
In this life the good bad deeds
53(51) ÜU}¢ü…æ Ï¢éçh²éQU¢ çã ÈUHæ y²vy±¢ }¢Ýèç¯‡¢: J 53(51) Leaving way of the work born fruits
…‹}¢Ï¢‹{ç±çÝ}¢éüQU¢: ÐÎæ x¢ÓÀ‹y²Ý¢}¢²}¢ì JJ Get free from; the bonds of life
54(52) ²Î¢ ¼ï }¢¢ïãÜUçHHæ Ï¢éçhÃ²üç¼¼çÚc²ç¼ J 54(52) When you cross this disturbed state
55(53) Ÿ¢éç¼ç±Ðíç¼Ðó¢¢ ¼ï ²Î¢ Sƒ¢S²ç¼ çÝpH¢ J 55(53) When your intellect, wavering one

56(54) The stable and able, how he lives?
56(54) çSƒ¼Ðí¿¢S² ÜU¢ |¢¢¯¢ „}¢¢ç{SƒS² ÜUïà¢± J Lord! Evennessful, how he stays?
çSƒ¼{è: ôÜU Ðí|¢¢¯ï¼ çÜU}¢¢„è¼ ±í…¼ï çÜU}¢ì JJ Steady and wise, how he speaks?

57(55) Destroys one desires when
57(55) Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢‹„±¢ü‹Ð¢ƒü }¢Ý¢ïx¢¼¢Ýì J Partha! Those in mind’s den
¥¢y}¢¢‹²ï±¢y}¢¢Ý¢ ¼éC: çSƒ¼Ðí¿¢S¼Î¢ïÓ²¼ï JJ Contented, one, becomes when
58(56) Î:¶ïc±Ýéçmx¢A}¢Ý¢: „é¶ï¯é ç±x¢¼SÐëã: J 58(56) Shakes not in griefness when

±è¼Ú¢x¢|¢²RU¢ï{: çSƒ¼{è}¢éüçÝLÓ²¼ï JJ Leaves fear, anger, attachment when,
59(57) ²: „±ü~¢¢Ýç|¢FïãS¼œ¢yÐí¢Œ² à¢é|¢¢à¢é|¢}¢ì J 59(57) Not attached to any thing when

In good, not good calm one is when
Ý¢ç|¢Ý‹Îç¼ Ý mïçC ¼S² Ðí¿¢¢ Ðíç¼çC¼¢ JJ Neither he sinks, nor jumps when
60(58) ²Î¢ „æãÚ¼ï ™¢²æ ÜUê}¢¢üïùX¢Ýè± „±üà¢: J 60(58) How it withdraws from the outside world
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²S¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Like that withdraws, from objects when
Senses into self; stable and able he is; then.
61(59) ç±¯²¢ ç±çÝ±¼ü‹¼ï çÝÚ¢ã¢ÚS² ÎïçãÝ: J 61(59) Effects of objects will cease then,
62(60) ²¼¼¢ï sçÐ ÜU¢ñ‹¼ï² ÐéL¯S² ç±Ðçp¼: J 62(60) Senses are dangerous, that you know
Leave they none, even knowing one!

63(61) ¼¢çÝ „±¢üç‡¢ „æ²}² ²éQU ¥¢„è¼ }¢yÐÚ: J 63(61) Regulates one, senses; frightful when
±à¢ï çã ²S²ïç‹Îí²¢ç‡¢ ¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Sense organs in his control when
That person’s ability is stable then.
64(62) Š²¢²¼¢ï ç±¯²¢‹Ðéæ„: „XS¼ï¯éÐ…¢²¼ï J 64(62) Man thinks about objects when
65(63) RU¢ï{¢j±ç¼ „}}¢¢ïã: „}}¢¢ïã¢yS}¢ëç¼ç±|¢í}¢: J 65(63) Delusion is born from anger then
66(64) Ú¢x¢mï¯ç±}¢éQUñS¼é ç±¯²¢çÝç‹Îí²ñpÚÝì J 66(64) Like and dislike, one leaves when
Sense are diverted from objects when
67(65) Ðí„¢Îï „±üÎé:¶¢Ý¢æ ã¢çÝÚS²¢ïÐ…¢²¼ï J 67(65) All grief vanishes and peace comes when
68(66) Ý¢çS¼ Ï¢éçhÚ²éQUS² Ý ™¢²éQUS² |¢¢±Ý¢ J 68(66) Intellect nil, harmony absent when
69(67) §ç‹Îí²¢‡¢¢æ çã ™Ú¼¢æ ²‹}¢Ý¢ïùÝéç±{è²¼ï J 69(67) As per senses mind moves when
70(68) ¼S}¢¢lS² }¢ã¢Ï¢¢ã¢ï çÝx¢ëãè¼¢çÝ „±üà¢: J 70(68) Mighty armed! Listen you then
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü|²S¼S² Ðí¿¢¢ Ðíç¼çD¼¢ JJ Senses, from desires controls when
His ability is stable, it’s sure then.
71(69) ²¢ çÝà¢¢ „±ü|¢ê¼¢Ý¢æ ¼S²¢æ …¢x¢<¼ „æ²}¢è J 71(69) What is darkness for living beings all
²S²¢æ …¢x¢íç¼ |¢ê¼¢çÝ „¢ çÝà¢¢ Ðà²¼¢ï }¢éÝ:ï JJ In which is wakeful, living beings all
Sees as darkness, thinker, knower of all.
72(70) ¥¢Ðê²ü}¢¢‡¢}¢™HÐíç¼Dæ 72(70) In waterful ocean, stable unmoving one

¼myÜU¢}¢¢ ²æ Ðíç±à¢ç‹¼ „±ïü Desireless, full stable unmoving one.
„ à¢¢ç‹¼}¢¢ŒÝ¢ïç¼ Ý ÜU¢}¢ÜU¢}¢è JJ
73(—) ²S²¢}¢¼æ ¼S² }¢¼æ ²S² Ý ±ïÎ „: J 73(—) Who knows not, to him it is known
Who knows, to him it is not known
ç±…¢Ý¼¢}¢ç±¿¢¢¼æ ç±¿¢¢¼}¢ç±…¢Ý¼¢}¢ì JJ To knowers it is not known

74(—) Ðíç¼Ï¢¢ï{Ýï ¼Îì Ï¢ír¢ ç±çÎy±¢ H|²¼ïù}¢ë¼}¢ì J 74(—) Through awareness ultimate is
known when
Ï¢ír¢ HÏŠ±¢ Ýñ± çÜUç@ÌÏ{Ã²}¢±çà¢c²¼ï JJ One becomes ultimate there and then
75(—) Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ »ÜU}¢ï± çm{¢ïçÎ¼}¢ì J 75(—) Knowing ultimate and gaining
ultimate two
¿¢¢y±¢ HÏŠ±¢ƒ±¢ sï¼ÓÀ¢ç‹¼}¢¢ŒÝ¢ïç¼ Are same and one, known as two.
à¢¢E¼è}¢ì JJ Ultimate is known or gained when
76(71) ç±ã¢² ÜU¢}¢¢‹²: „±ü‹Ðé}¢¢æpÚç¼ çÝ:SÐëã: J 76(71) All desires leaves, one, when
As unconcerned moves, one when
çÝ}¢ü}¢¢ï çÝÚãV¢Ú: „ à¢¢ç‹¼}¢ç{x¢ÓÀç¼ JJ “Mine” and “I” removes, one, when
77(—) ²Î¢ „±ïü Ðí}¢éÓ²‹¼ï ÜU¢}¢¢ ²S² NçÎ çSƒ¼¢: J 77(—) From his heart desires all
When one removes, one and all
„ |¢±y²}¢ë¼¢ï }¢y²¢ïü Ï¢ír¢ ™¢~¢ „}¢àÝé¼ï JJ He becomes the immortal one
78(—) ²Î¢ „±ïü Ðíç|¢l‹¼ï NÎ²S²ïã x¢í‹ƒ²: J 78(—) Knots in the heart are cut when
All of them are removed when
„ |¢±y²}¢ë¼¢ï }¢y²ü »¼¢±ÎÝéà¢¢„Ý}¢ì JJ That person becomes immortal one
79(—) ç|¢l¼ï NÎ²x¢íç‹ƒçàÀl‹¼ï „±ü„æà¢²¢: J 79(—) Knots in the heart are cut then
All the doubts are dispelled then
ÿ¢è²‹¼ï ™¢S² ÜU}¢¢üç‡¢ ¼çS}¢‹ÎëCï ÐÚ¢±Úï JJ All the works are diminished then
80(72) »¯¢ Ï¢ír¢è çSƒç¼: Ð¢ƒü ÝñÝ¢æ Ðí¢Œ² ç±}¢ésç¼ J 80(72) Partha! All this is ultimate state
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of light, in which even a

brave person gets disturbed seeing his
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï close ones facing death, the knowledge of
„¢Ñìw²²¢ïx¢¢ï Ý¢}¢ çm¼è²¢ïùŠ²¢²: JJ 2 JJ self which is the light of self, stability of
body, mind intellect of the man, non reality
of things not present at the beginning
and end and present only in between like
a dream, generation of interest to know the
aspects of stable and able, knowing and
seeing the ultimate being one and the same
are described.

Chapter 3
JJ ¥ƒ ~¢ë¼è²¢ïùŠ²¢²: 3 JJ Path of Work
ÜU}¢ü²¢ïx¢ (Karma Yoga)

1(1) If you consider, oh! Janardan
1(1) Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï }¢¼¢ Ï¢éçh…üÝ¢ÎüÝ J Intellect is superior to action
¼çyÜUæ ÜU}¢üç‡¢ Í¢¢ïÚï }¢¢æ çÝ²¢ï…²ç„ ÜUïà¢± JJ Then why do you assign this action
2(2) Ã²¢ç}¢Ÿ¢ï‡¢ï± ±¢v²ïÝ Ï¢éôh }¢¢ïã²„è± }¢ï J 2(2) By your different changing lines,
Intellect wavers, thinking shakes,

3(3) For this world, in ancient times
3(3) H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ ÐéÚ¢ Ðí¢ïQU¢ }¢²¢ÝÍ¢ J By me shown were, paths, two kinds
¿¢¢Ý²¢ïx¢ïÝ „¢æw²¢Ý¢æ ÜU}¢ü²¢ïx¢ïÝ ²¢ïçx¢Ý¢}¢ì JJ For seekers of self, the knowledge path
4(4) Ý ÜU}¢ü‡¢¢}¢Ý¢Ú}|¢¢ó¢ñcÜU}²Z ÐéL¯¢ïùÔ¢Aé¼ï J 4(4) If one does not start the works
Will not attain the deedlessness
5(5) Ý çã ÜUçpyÿ¢‡¢}¢çÐ …¢¼é ç¼Dy²}¢üÜUë¼ì J 5(5) Even for a moment can stay none
Without action, now let me warn
6(6) ÜU}¢ïüç‹Îí²¢ç‡¢ „æ²}² ² ¥¢S¼ï }¢Ý„¢ S}¢ÚÝì J 6(6) One who controls work organs
But in his mind keeps desires
7(7) ²çSy±ç‹Îí²¢ç‡¢ }¢Ý„¢ çÝ²}²¢Ú|¢¼ïù…éüÝ J 7(7) One who controls work organs
And in his mind leaves desires
8(8) çÝ²¼æ ÜUéL ÜU}¢ü y±æ ÜU}¢ü Á²¢²¢ï sÜU}¢ü‡¢: J 8(8) Assigned work you must do
Stop inaction, better to do
9(9) ²¿¢¢ƒ¢üyÜU}¢ü‡¢¢ïù‹²~¢ H¢ïÜU¢ïù²æ ÜU}¢üÏ¢‹{Ý: J 9(9) Actions always bind this world
Actions of sacrifice do not bind
10(10) „ã²¿¢¢: Ðí…¢: „ëß¢ ÐéÚ¢ï±¢™ Ðí…¢Ðç¼: J 10(10) Creating together sacrifice, men
Said this then, the lord of men
508 Sri Samagra Bhagavad Gita SG • III-1 to 10

11(11) Îï±¢‹|¢¢±²¼¢ÝïÝ ¼ï Îï±¢ |¢¢±²‹¼é ±: J 11(11) Let the divine wish you well
12(12) §C¢‹|¢¢ïx¢¢ç‹ã ±¢ï Îï±¢ Î¢S²‹¼ï ²¿¢|¢¢ç±¼¢: J 12(12) Satisfied by your sacrifice, works
Let the divine grant, what you wish
13(13) ²¿¢çà¢C¢çà¢Ý: „‹¼¢ï }¢éÓ²‹¼ï „±üçÜUçËÏ¢¯ñ: J 13(13) One who shares the fruits of works
14(14) Because of food beings are there

14(14) ¥ó¢¢j±ç‹¼ |¢ê¼¢çÝ Ð…ü‹²¢Îó¢„}|¢±: J Because of rain, food is there
16(15) Know, work is from the ultimate force

15(15) ÜU}¢ü Ï¢ír¢¢ïj±æ ç±çh Ï¢ír¢¢ÿ¢Ú„}¢éj±}¢ì J That ultimate is the unending source
17(16) This cycle; one, who follows not,

16(16) »±æ Ðí±<¼¼æ ™RUæ Ý¢Ýé±¼ü²¼èã ²: J Work as sacrifice considers not
17(17) ²Sy±¢y}¢Úç¼Úï± S²¢Î¢y}¢¼ë#p }¢¢Ý±: J 18(17) One who is happy, with himself
18(18) Ýñ± ¼S² ÜUë¼ïÝ¢ƒ¢ïü Ý¢ÜUë¼ïÝïã ÜUpÝ J 19(18) Nothing to gain or nothing to do
20(19) Then, always being desireless

19(19) ¼S}¢¢Î„QU: „¼¼æ ÜU¢²Z ÜU}¢ü „}¢¢™Ú J You do well all your works
20(20) ÜU}¢ü‡¢ñ± çã „æç„çh}¢¢çSƒ¼¢ …ÝÜU¢Î²: J 21(20) Realisation through work only

21(21) ²lÎ¢™Úç¼ Ÿ¢ïDS¼œ¢Îï±ï¼Ú¢ï …Ý: J 22(21) How behaves the best of men
22(22) Ý }¢ï Ð¢ƒ¢üçS¼ ÜU¼üÃ²æ ç~¢¯é H¢ïÜUï¯é çÜU@Ý J 23(22) Partha for me in three worlds,
Ý¢Ý±¢#}¢±¢#Ã²æ ±¼ü »± ™ ÜU}¢üç‡¢ JJ None to attain and none do
SG • III-11 to 22 XVI. Samagra Bhagavad Gita ... 509

23(23) ²çÎ sãæ Ý ±¼ïü²æ …¢¼é ÜU}¢ü‡²¼ç‹Îí¼: J 23(23) If I do not do that way
24(24) ©y„èÎï²éçÚ}¢ï H¢ïÜU¢ Ý ÜUé²¢Z ÜU}¢ü ™ïÎã}¢ì J 24(24) These worlds, will then go down
25(25) „QU¢: ÜU}¢ü‡²ç±m¢æ„¢ï ²ƒ¢ ÜUé±üç‹¼ |¢¢Ú¼ J 25(25) How does a man, who knows not
26(26) Ý Ï¢éçh|¢ïÎæ …Ý²ïÎ¿¢¢Ý¢æ ÜU}¢ü„çXÝ¢}¢ì J 26(26) Do not disturb the ignorant one
…¢ï¯²ïy„±üÜU}¢¢üç‡¢ ç±m¢‹²éQU: „}¢¢™ÚÝì JJ Can show him way, intelligent one
By doing the work with detachment.
27(27) ÐíÜUë¼ï: çRU²}¢¢‡¢¢çÝ x¢é‡¢ñ: ÜU}¢¢üç‡¢ „±üà¢: J 27(27) Nature is root for all the work
Character, then, does all the work
28(28) ¼œ±ç±œ¢é }¢ã¢Ï¢¢ã¢ï x¢é‡¢ÜU}¢üç±|¢¢x¢²¢ï: 28(28) Mighty armed! Best of men!

x¢é‡¢¢ x¢é‡¢ï¯é ±¼ü‹¼ §ç¼ }¢y±¢ Ý „Á…¼ï JJ Character, character does interact
29(29) ÐíÜUë¼ïx¢éü‡¢„æ}}¢êÉ¢: „Á…‹¼ï x¢é‡¢ÜU}¢ü„é J 29(29) To character, nature, ignorant click

30(30) }¢ç² „±¢üç‡¢ ÜU}¢¢üç‡¢ „ó²S²¢Š²¢y}¢™ï¼„¢ J 30(30) Surrender all the actions to me
Keep your mind in self, you see!
31(31) ²ï }¢ï }¢¼ç}¢Îæ çÝy²}¢Ýéç¼Dç‹¼ }¢¢Ý±¢: J 31(31) Those who follow, this; my way
Always in that detached way
Ÿ¢h¢±‹¼¢ïùÝ„ê²‹¼¢ï }¢éÓ²‹¼ï ¼ïùçÐ ÜU}¢üç|¢: JJ Dedication full and jealousy-less
32(32) ²ï y±ï¼Î|²„ê²‹¼¢ï Ý¢Ýéç¼Dç‹¼ }¢ï }¢¼}¢ì J 32(32) Those who do not follow my way
Always stay in attachment way
„±ü¿¢¢Ýç±}¢êÉ¢æS¼¢ç‹±çh ÝCÝ™ï¼„: JJ Dedication less and knowledge less
33(33) „Îëà¢æ ™ïC¼ï S±S²¢: ÐíÜUë¼ï¿¢¢üÝ±¢ÝçÐ J 33(33) Even the wisemen always act
As per nature that is the fact
ÐíÜUëô¼ ²¢ç‹¼ |¢ê¼¢çÝ çÝx¢íã: ôÜU ÜUçÚc²ç¼ JJ Nature drives living beings all
34(34) §ç‹Îí²S²ïç‹Îí²S²¢ƒïü Ú¢x¢mï¯¢ñ Ã²±çSƒ¼¢ñ J 34(34) Organs always seek desires
In craving and hate float organs
¼²¢ïÝü ±à¢}¢¢x¢ÓÀïœ¢¢ñ sS² ÐçÚÐç‹ƒÝ¢ñ JJ None should go, in their way

35(35) Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 35(35) Though not perfect, better; own way
S±{}¢ïü çÝ{Ýæ Ÿ¢ï²: ÐÚ{}¢¢üï |¢²¢±ã: JJ In one’s own way, the death is best

36(36) Then induced by what, Krishna! say
36(36) ¥ƒ ÜUïÝ Ðí²éQU¢ïù²æ Ð¢Ðæ ™Úç¼ ÐêL¯: J Man does sin, in many a way
Though not willing, he does so
¥çÝÓÀó¢çÐ ±¢c‡¢ïü² Ï¢H¢çÎ± çÝ²¢ïç…¼: JJ Forces him what, let me know.
»¯ „êÿ}¢: ÐÚ: à¢~¢éÎïüçãÝ¢ç}¢ç‹Îí²ñ: „ã J 37(—) It is subtle and is great enemy of all

** 37(—) It resides inside people all
ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: S¼}|¢ÎÐü„}¢éÎì|¢±: J 38(—) It is desireful and angerful, true!

** 38(—) It is very strong and terrible too
ã¯ü}¢S² çÝ±y²ñü¯ à¢¢ïÜU}¢S² ÎÎ¢ç¼ ™ J 39(—) It removes happiness, joy in brief

** 39(—)
40(—) It is polluted, impure lowly one

** 40(—) „ »¯ ÜUHé¯: ÿ¢éÎíçàÀÎíÐíïÿ¢è {ÝT² J It searches for faults of women
Ú…:Ðí±ëœ¢¢ï }¢¢ïã¢y}¢¢ }¢Ýéc²¢‡¢¢}¢éÐÎí±: JJ and men
It has aggressive nature, soul of
delusion
41(37) ÜU¢}¢ »¯ RU¢ï{ »¯ Ú…¢ïx¢é‡¢„}¢éj±: 41(37) Desire it is! Anger it is!

Born from Rajas! Know it is!
}¢ã¢à¢Ý¢ï }¢ã¢Ð¢Œ}¢¢ ç±hKïÝç}¢ã ±ñçÚ‡¢}¢ì JJ Great consumer! Great sinner!
42(38) {ê}¢ïÝ¢ç±í²¼ï ±çq²üƒ¢Îà¢¢ïü }¢HïÝ ™ J 42(38) Smoke covers fire, brightness; less
Dust covers the mirror, clarity is less
²ƒ¢ïËÏ¢ïÝ¢±ë¼¢ï x¢|¢üS¼ƒ¢ ¼ïÝïÎ}¢¢±ë¼}¢ì JJ Placenta covers the child, all darkness
43(39) ¥¢±ë¼æ ¿¢¢Ý}¢ï¼ïÝ ¿¢¢çÝÝ¢ï çÝy²±ñçÚ‡¢¢ J 43(39) Never filled like a bottomless pot
Like consuming fire, which stops not
ÜU¢}¢MÐï‡¢ ÜU¢ñ‹¼ï² ÎécÐêÚï‡¢¢ÝHïÝ ™ JJ Enemy of wise, fights always
44(40) §ç‹Îí²¢ç‡¢ }¢Ý¢ï Ï¢éçhÚS²¢ç{D¢Ý}¢éÓ²¼ï J 44(40) Organs and mind and intellect
SG • III-35 to 44 XVI. Samagra Bhagavad Gita ... 511

45(—) §ç‹Îí²|ï ²: ÐÚæ ™ï¼: ™ï¼„: „œ±}¢éœ¢}¢}¢ì J 45(—) More than organs mind is great
More than mind purity is great
„œ±¢Îƒ }¢ã¢Ý¢y}¢¢ }¢ã¼¢ïùÃ²²}¢éœ¢}¢}¢ì JJ More than purity self is great
More than self unmanifested is
great.
46(—) ¥Ã²QU¢œ¢é ÐÚæ Ï¢ír¢ Ã²¢ÐÜUæ ™¢Œ²çHXÜU}¢ì J 46(—) More than unmanifested ultimate
is great
²Á¿¢¢y±¢ }¢éÓ²¼ï …è±¢ï s}¢ë¼y±æ ™ x¢ÓÀç¼ JJ All pervading and causeless is
ultimate
Knowing that, person he comes
released, see!
He becomes immortal and is totally
free.
47(41) Therefore, Bharata! Be careful
47(41) ¼S}¢¢œ±ç}¢ç‹Îí²¢‡²¢Î¢ñ çÝ²}² |¢Ú¼¯ü|¢ J Control organs, you then well
Ð¢Œ}¢¢Ý Ðí…çã sïÝæ ¿¢¢Ýç±¿¢¢ÝÝ¢à¢Ý}¢ì JJ Desire is sinner, destroy it
48(—) §ç‹Îí²¢‡¢¢æ Ðëƒx|¢¢±}¢éÎ²¢S¼}¢²¢ñ ™ ²¢ñ J 48(—) Desire and anger are separate from
organs, know
Ðëƒx¢éyÐl}¢¢Ý¢Ý¢æ ¿¢¢y±¢ {èÚ¢ï Ý à¢¢ï™ç¼ JJ Their rising and falling, one has to
know
Their place of origin, Ego, one has
to know
Knowing thus the wise person
grieves not, know.
49(42) §ç‹Îí²¢ç‡¢ ÐÚ¢‡²¢ãéçÚç‹Îí²ï|²: ÐÚæ }¢Ý: J 49(42) Organs, it is said, are much great
More than organs, mind is great
50(43) »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ „æS¼|²¢y}¢¢Ý}¢¢y}¢Ý¢ J 50(43) Thus after knowing, the great ultimate
Positioning self in own self-gate
…çã à¢~¢éæ }¢ã¢Ï¢¢ã¢ï ÜU¢}¢MÐæ ÎéÚ¢„Î}¢ì JJ Catch that desire, don’t hesitate!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of work, where performance of

assigned duty without attachment, sacrifice
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï in the form of work without desire,
ÜU}¢ü²¢ïx¢¢ï Ý¢}¢ ¼ë¼è²¢ïùŠ²¢²: JJ 3 JJ necessity of carrying out work for well being
of people, the nature of knowledgeable and
ignorant, the nature and processes of ego
the root of desire and anger and the way
to destroy anger and desire , the organs,
body, mind, intellect and supreme self,
being progressively greater than previous
ones are described.

Chapter 4
JJ ¥ƒ ™¼éƒ¢üïùŠ²¢²: 4 JJ Path of Knowledge
¿¢¢Ý²¢ïx¢ (Gnana Yoga)

1(1) This knowledge, the imperishable one,
1(1) §}¢æ ç±±S±¼ï ²¢ïx¢æ Ðí¢ïQU±¢Ýã}¢Ã²²}¢ì J Was taught by me to Vivasvata; sun
ç±±S±¢‹}¢Ý±ï Ðí¢ã }¢ÝéçÚÿ±¢ÜU±ïùÏ¢í±è¼ì JJ Manu told Ikshvaku, his own son.
2(2) »±æ ÐÚ}ÐÚ¢Ðí¢#ç}¢}¢æ Ú¢…¯ü²¢ï ç±Îé: J 2(2) In this way in that order and line,
King - sages knew teaching of mine
3(3) That very path, the ancient one

3(3) „ »±¢²æ }¢²¢ ¼ïùl ²¢ïx¢: Ðí¢ïQU: ÐéÚ¢¼Ý: J Is told to you know, Kunti’s son!
Arjuna said
¥…éüÝ ©±¢™ 4(4) Sun, Vivasvata, is from ancient time.
4(4) ¥ÐÚæ |¢±¼¢ï …‹}¢ ÐÚæ …‹}¢ ç±±S±¼: J Krishna! You are born in recent time!
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 5(5) Births were many
5(5) Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ …‹}¢¢çÝ ¼± ™¢…éüÝ J For you and me
I know them all
6(6) Though I am unborn, unending self

6(6) ¥…¢ïùçÐ „ó¢Ã²²¢y}¢¢ |¢ê¼¢Ý¢}¢èEÚ¢ïùçÐ „Ýì J Though Lord of beings, is my self
ÐíÜUëô¼ S±¢}¢ç{D¢² „}|¢±¢}²¢y}¢}¢¢²²¢ J I occur through the act of mine.
7(7) Whenever whenever, the right is harmed

7(7) ²Î¢ ²Î¢ çã {}¢üS² xH¢çÝ|¢ü±ç¼ |¢¢Ú¼ J Whenever whenever, the wrong has formed
8(8) To protect the good, and right men

8(8) ÐçÚ~¢¢‡¢¢² „¢{êÝ¢æ ç±Ý¢à¢¢² ™ ÎécÜUë¼¢}¢ì J To destroy the evil and wrong of men
9(9) My birth and life, divine you know

9(9) …‹}¢ ÜU}¢ü ™ }¢ï çÎÃ²}¢ï±æ ²¢ï ±ïçœ¢ ¼œ±¼: J Person, who knows that as much, so
10(10) ±è¼Ú¢x¢|¢²RU¢ï{¢ }¢‹}¢²¢ }¢¢}¢éÐ¢çŸ¢¼¢: J 10(10) Attachment, anger, fear; having left
SG • IV-1 to 10 XVI. Samagra Bhagavad Gita ... 513

11(11) ²ï ²ƒ¢ }¢¢æ ÐíÐl‹¼ï ¼¢æS¼ƒñ± |¢…¢}²ã}¢ì J 11(11) How people would relate with me
12(12) ÜU¢â‹¼: ÜU}¢ü‡¢¢æ ç„ôh ²…‹¼ §ã Îï±¼¢: J 12(12) Desiring for success of the work
13(13) ™¢¼é±ü‡²Z }¢²¢ „ëCæ x¢é‡¢ÜU}¢üç±|¢¢x¢à¢: J 13(13) Four fold system is created by me
14(14) Ý }¢¢æ ÜU}¢¢üç‡¢ çH}Ðç‹¼ Ý }¢ï ÜU}¢üÈUHï SÐëã¢ J 14(14) Action, work, do not stick to me
For fruits of action, cares not me
15(15) »±æ ¿¢¢y±¢ ÜUë¼æ ÜU}¢ü Ðê±ñüÚçÐ }¢é}¢éÿ¢éç|¢: J 15(15) Performed work, knowing that way
Following pioneers is golden way.
16(16) ôÜU ÜU}¢ü çÜU}¢ÜU}¢ïüç¼ ÜU±²¢ïùŒ²~¢ }¢¢ïçã¼¢: J 16(16) ‘Action is what’, ‘Inaction is what’
On this were sages deluded lot
17(17) ÜU}¢ü‡¢¢ï sçÐ Ï¢¢ïhÃ²æ Ï¢¢ïhÃ²æ ™ ç±ÜU}¢ü‡¢: J 17(17) One should understand what is work
One should know what is ill work
¥ÜU}¢ü‡¢p Ï¢¢ïhÃ²æ x¢ãÝ¢ ÜU}¢ü‡¢¢ï x¢ç¼: JJ One should know what is non work
18(18) ÜU}¢ü‡²ÜU}¢ü ²: Ðà²ïÎÜU}¢üç‡¢ ™ ÜU}¢ü ²: J 18(18) One who sees inaction in action
One who sees action in inaction
„ Ï¢éçh}¢¢‹}¢Ýéc²ï¯é „ ²éQU: ÜUëyFÜU}¢üÜUë¼ì JJ He is, sure, an intelligent man
19(19) ²S² „±ïü „}¢¢Ú}|¢¢: ÜU¢}¢„VËÐ±<…¼¢: J 19(19) One who starts all his works
20(20) y²vy±¢ ÜU}¢üÈUH¢„Xæ çÝy²¼ë#¢ï çÝÚ¢Ÿ¢²: J 20(20) Attachment, to fruits leaves he, who
21(21) çÝÚ¢à¢è²ü¼ç™œ¢¢y}¢¢ y²QU„±üÐçÚx¢íã: J 21(21) Without any wants, minding the self
514 Sri Samagra Bhagavad Gita SG • IV-11 to 21

22(22) ²ÎëÓÀ¢H¢|¢„‹¼éC¢ï m‹m¢¼è¼¢ï ç±}¢y„Ú: J 22(22) Happy with what, comes in the course
23(23) x¢¼„XS² }¢éQUS² ¿¢¢Ý¢±çSƒ¼™ï¼„: J 23(23) Whose attachment nil, clear is who
²¿¢¢²¢™Ú¼: ÜU}¢ü „}¢x¢íæ Ðíç±Hè²¼ï JJ Sacrificing works, does well who
24(—) ¥ã}¢ó¢æ „Î¢ó¢¢Î §ç¼ çã Ï¢ír¢±ïÎÝ}¢ì J 24(—) Food is me, always consumer of
food is me
Ï¢ír¢ç±Îì x¢í„ç¼ x¢í¢„¢Ý¢„±Z Ï¢ír¢¢y}¢Ýñ± çã JJ This is the calling of Brahman, you
see!
Brahman is the soul of everything,
all.
25(24) Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ ãç±Ï¢íür¢¢x¢A¢ñ Ï¢ír¢‡¢¢ ãé¼}¢ì J 25(24) Offering is Brahman, fuel is Brahman
Offered by Brahman, in fire of Brahman
26(25) Îñ±}¢ï±¢ÐÚï ²¿¢æ ²¢ïçx¢Ý: Ð²éüÐ¢„¼ï J 26(25) Sacrifice for divine perform some
In that way Yogis worship them
27(26) Ÿ¢¢ï~¢¢ÎèÝèç‹Îí²¢‡²‹²ï „æ²}¢¢çxÝ¯é …éuç¼ J 27(26) Senses of body, sacrifice some

28(27) „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ Ðí¢‡¢ÜU}¢¢üç‡¢ ™¢ÐÚï J 28(27) All the works of organs sacrifice some
29(28) ÎíÃ²²¿¢¢S¼Ð¢ï²¿¢¢ ²¢ïx¢²¿¢¢S¼ƒ¢ÐÚï J 29(28) Material sacrifices perform some

30(29) ¥Ð¢Ýï …éuç¼ Ðí¢‡¢æ Ðí¢‡¢ïùÐ¢Ýæ ¼ƒ¢ÐÚï J 30(29) Outgoing breath in incoming breath
Ðí¢‡¢¢Ð¢Ýx¢¼è LÎìŠ±¢ Ðí¢‡¢¢²¢}¢ÐÚ¢²‡¢¢: JJ With breath of life in well control
31(30) ¥ÐÚï çÝ²¼¢ã¢Ú¢: Ðí¢‡¢¢‹Ðí¢‡¢ï¯é …éuç¼ J 31(30) Regulation of food practise some
„±ïüùŒ²ï¼ï ²¿¢ç±Î¢ï ²¿¢ÿ¢çÐ¼ÜUË}¢¯¢: JJ Sacrifice knowers are all of them
32(31) ²¿¢¢çà¢C¢}¢ë¼|¢é…¢ï ²¢ç‹¼ Ï¢ír¢ „Ý¢¼Ý}¢ì J 32(31) Remains of sacrifice enjoy who
Reach the ultimate, sure, they do
Ý¢²æ H¢ïÜU¢ïùSy²²¿¢S² ÜUé¼¢ïù‹²: ÜUéL„œ¢}¢ JJ Sacrificing actions does not who
SG • IV-22 to 32 XVI. Samagra Bhagavad Gita ... 515

33(32) »±æ Ï¢ãéç±{¢ ²¿¢¢ ç±¼¼¢ Ï¢ír¢‡¢¢ï }¢é¶ï J 33(32) Sacrifice, are of different kinds,
ÜU}¢ü…¢ç‹±çh ¼¢‹„±¢üÝ±ï æ ¿¢¢y±¢ ç±}¢¢ïÿ²„ï JJ Origin is work for all of them
34(33) Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢Á¿¢¢Ý²¿¢: ÐÚ‹¼Ð J 34(33) Knowledge sacrifice, is sure best,

Than material sacrifice, also rest
„±Z ÜU}¢¢üç¶Hæ Ð¢ƒü ¿¢¢Ýï ÐçÚ„}¢¢Œ²¼ï JJ One’s works all, now let me tell
35(34) ¼çmçh Ðíç‡¢Ð¢¼ïÝ ÐçÚÐíÔ¢AïÝ „ï±²¢ J 35(34) That from teaching seers, know you may
36(35) ²Á¿¢¢y±¢ Ý ÐéÝ}¢¢üïã}¢ï±æ ²¢S²ç„ Ð¢‡Ç± J 36(35) Knowing this, delusion is nil
Pandava, see, confusion is nil
²ïÝ |¢ê¼¢‹²à¢ï¯ïç‡¢ Îíÿ²S²¢y}¢‹²ƒ¢ï }¢ç² JJ Creation all, you can then see
37(36) ¥çÐ ™ïÎç„ Ð¢Ðï|²: „±ïü|²: Ð¢ÐÜUëœ¢}¢: J 37(36) Even if you are most sinful
Even if with sinning acts; full
„±Z ¿¢¢ÝÐ£±ïÝñ± ±ëç…Ýæ „‹¼çÚc²ç„ JJ You can cross all your sin
38(37) ²ƒñ{¢æç„ „ç}¢h¢ïùçx¢A|¢üS}¢„¢yÜUéL¼ïù…éüÝ J 38(37) How blazing fire always burns

39(38) Ý çã ¿¢¢ÝïÝ „Îëà¢æ Ðç±~¢ç}¢ã ç±l¼ï J 39(38) Equal to knowledge, other purifier none
40(39) Ÿ¢h¢±¢¡Ì|¢¼ï ¿¢¢Ýæ ¼yÐÚ: „æ²¼ïç‹Îí²: J 40(39) Gets knowledge, dedicated one
41(40) ¥¿¢p¢Ÿ¢g{¢Ýp „æà¢²¢y}¢¢ ç±Ýà²ç¼ J 41(40) Undedicated and ignorant one

42(41) ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ ¿¢¢Ý„æç†Àó¢„æà¢²}¢ì J 42(41) Do your works in self aligned way

43(—) ²ƒ¢ Úç±: „±üÚ„¢‹Ðí|¢éÑìQUï 43(—) Sun consumes all liquids well
Also fire consumes everything, all
ãé¼¢à¢Ýø™¢çÐ çã „±ü|¢ÿ¢: J Same way yogi digests pleasures,
¼ƒñ± ²¢ïx¢è ç±¯²¢‹Ðí|¢éÑìQUï all
Being pure without taint of merits,
Ý çHŒ²¼ï Ðé‡²Ð¢Ðñø™ à¢éh: JJ sins, all.
516 Sri Samagra Bhagavad Gita SG • IV-33 to 43

44(42) ¼S}¢¢Î¿¢¢Ý„}|¢ê¼æ NySƒæ ¿¢¢Ý¢ç„Ý¢y}¢Ý: J 44(42) The ignorance - born doubts you cut
çÀœ±ñÝæ „æà¢²æ ²¢ïx¢}¢¢ç¼D¢ïçœ¢D |¢¢Ú¼ JJ Destroying doubts self-poised, be
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of knowledge, where

lineage of teaching and learning, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï emergence of divine leadership to protect
¿¢¢Ý²¢ïx¢¢ï Ý¢}¢ ™¼éƒ¢üïùŠ²¢²: JJ 4 JJ the right and to destroy the wrong, four fold
system of character and work, the inner
meaning of work and non-work, The
“Brahman” being both the food and also
the consumer, the universal omnipresence
of the “Brahman” the ultimate, different
kinds of sacrifices and offerings, the
supremacy of knowledge sacrifice, the
qualities of teaching, essentiality of
dedication to gain knowledge, destruction
of doubts with knowledge sword and
standing up in self aligned way, yogi being
like sun and fire are described.
SG • IV-44 XVI. Samagra Bhagavad Gita ... 517

Chapter 5
JJ ¥ƒ Ð@}¢¢ïùŠ²¢²: 5 JJ Path of Renunciation
ÜU}¢ü„ó²¢„²¢ïx¢ (Karma Sanyasa Yoga)

1(1) Renunciation of work then you hailed
1(1) „æó²¢„æ ÜU}¢ü‡¢¢æ ÜUëc‡¢ ÐéÝ²¢üïx¢æ ™ à¢æ„ç„ J Krishna! Again now, yoga you hailed.
²ÓÀîï² »¼²¢ïÚïÜUæ ¼‹}¢ï Ï¢íêçã „éçÝçp¼}¢ì JJ Which is better, please let me know
One way conclusively, please tell now.

2(2) Renunciation and the work path too,
2(2) „ó²¢„: ÜU}¢ü²¢ïx¢p çÝ:Ÿ¢ï²„ÜUÚ¢±é|¢¢ñ J Both are good, keep no doubt you.
¼²¢ïS¼é ÜU}¢ü„ó²¢„¢yÜU}¢ü²¢ïx¢¢ï ç±çà¢c²¼ï JJ Better is the yoga of the work.
3(3) As renunciator should be known he,

3(3) ¿¢ï²: „ çÝy²„ó²¢„è ²¢ï Ý mïçC Ý ÜU¢Ñìÿ¢ç¼ J Hates not who and desires not, see!
çÝmü‹m¢ï çã }¢ã¢Ï¢¢ã¢ï „é¶æ Ï¢‹{¢yÐí}¢éÓ²¼ï JJ Beyond duality is sure ever he,
From bondage, strong one! Ever free he.
4(4) „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: Ðí±Îç‹¼ Ý Ðç‡Ç¼¢: J 4(4) Work and knowledge as separate
»ÜU}¢Œ²¢çSƒ¼: „}²x¢é|¢²¢ï<±‹Î¼ï ÈUH}¢ì JJ A wise one never differentiates see!
5(5) ²y„¢æw²ñ: Ðí¢Œ²¼ï Sƒ¢Ýæ ¼l¢ïx¢ñÚçÐ x¢}²¼ï J 5(5) What state comes from knowledge path,
Same state comes from action path
»ÜUæ „¢æw²æ ™ ²¢ïx¢æ ™ ²: Ðà²ç¼ „ Ðà²ç¼ JJ Knowledge and work as same and one,
6(6) „ó²¢„S¼é }¢ã¢Ï¢¢ã¢ï Îé:¶}¢¢#é}¢²¢ïx¢¼: J 6(6) Renunciation is the difficult one,

7(7) Attainer of yoga, purified self,

7(7) ²¢ïx¢²éQU¢ï ç±à¢éh¢y}¢¢ ç±ç…¼¢y}¢¢ ç…¼ïç‹Îí²: J Victor of senses, winner of self,
8(8) Ýñ± çÜUç@yÜUÚ¢ï}¢èç¼ ²éQU¢ï }¢‹²ï¼ ¼y±ç±¼ì J 8(8) Though sees he, though listens he,
Though eats he, though breaths he,
9(9) ÐíHÐç‹±„é…‹x¢ëØó¢éç‹}¢¯çó¢ç}¢¯ó¢çÐ J 9(9) Though shuts and opens his eyes he,
The knower should always see,
§ç‹Îí²¢‡¢èç‹Îí²¢ƒïü¯é ±¼ü‹¼ §ç¼ {¢Ú²Ýì JJ That in the objects organs act,
10(10) Ï¢ír¢‡²¢{¢² ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÜUÚ¢ïç¼ ²: J 10(10) In that ultimate offering the works,
518 Sri Samagra Bhagavad Gita SG • V-1 to 10

11(11) ÜU¢²ïÝ }¢Ý„¢ Ï¢éhK¢ ÜUï±HñçÚç‹Îí²ñÚçÐ J 11(11) With body and mind, intellect, he
²¢ïçx¢Ý: ÜU}¢ü ÜUé±üç‹¼ „Xæ y²vy±¢y}¢à¢éh²ï JJ Carries out works, yogi you see,
12(12) ²éQU: ÜU}¢üÈUHæ y²vy±¢ à¢¢ç‹¼}¢¢Œ¢A¢çï ¼ ÝñçDÜUè}¢ì J 12(12) Leaving fruits of work, self aligned one,
13(13) „±üÜU}¢¢üç‡¢ }¢Ý„¢ „ó²S²¢S¼ï „é¶æ ±à¢è J 13(13) All of the works leaving from his mind,
14(14) Ý ÜU¼ëüy±æ Ý ÜU}¢¢üç‡¢ H¢ïÜUS² „ë…ç¼ Ðí|¢é: J 14(14) Neither doer-ship, not even works.
15(15) Ý¢Îœ¢ï ÜUS²ç™yÐ¢Ðæ Ý ™ñ± „éÜUë¼æ ç±|¢é: J 15(5) Anybody’s sin, Lord accepts not,
16(16) ¿¢¢ÝïÝ ¼é ¼Î¿¢¢Ýæ ²ï¯¢æ Ý¢çà¢¼}¢¢y}¢Ý: J 16(16) This ignorance by knowledge when,
17(17) ¼iéh²S¼Î¢y}¢¢ÝS¼çó¢D¢S¼yÐÚ¢²‡¢¢: J 17(17) Thinking THAT and self in THAT
x¢ÓÀ‹y²ÐéÝÚ¢±ëôœ¢ ¿¢¢ÝçÝ{êü¼ÜUË}¢¯¢: JJ They attain the non-return path
Who clean defects in knowledge path.
** 18(—) S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï¼ySÐëà¢‹¼¢ïùçÐ S±ÜU}¢üç‡¢ J 18(—) Though remember often their
actions, they
„QU¢ ¥çÐ Ý „Á…ç‹¼ ÐVï Úç±ÜUÚ¢ §± JJ Though are in touch with their
actions, they
Though appear to be interested in
their actions, they
Are not tainted like sun rays in the
mud, sure they.
19(18) ç±l¢ç±Ý²„}Ðó¢ï Ï¢í¢r¢‡¢ï x¢ç± ãçS¼çÝ J 19(18) The respectful one, educated one,
20(19) §ãñ± ¼ñ<…¼: „x¢¢üï ²ï¯¢æ „¢}²ï çSƒ¼æ }¢Ý: J 20(19) One can be free from cycle and bind,
In the equality stationing the mind.
çÝÎ¢ü¯ï æ çã „}¢æ Ï¢ír¢ ¼S}¢¢ÎìÏ¢ír¢ç‡¢ ¼ï çSƒ¼¢: JJ Equality is quality, pure supreme.
21(20) Ý ÐíNc²ïçyÐí²æ Ðí¢Œ² Ý¢ïçm…ïyÐí¢Œ² ™¢çÐí²}¢ì J 21(20) Knower of Brahmin is, in IT fixed.

SG • V-11 to 21 XVI. Samagra Bhagavad Gita ... 519

22(21) Ï¢¢sSÐà¢ïcü ±„QU¢y}¢¢ ç±‹Î¢y²¢y}¢çÝ ²y„é¶}¢ì J 22(21) From external contacts detaching self,
Realising the bliss in own self,
„ Ï¢ír¢²¢ïx¢²éQU¢y}¢¢ „é¶}¢ÿ¢²}¢Ô¢Aé¼ï JJ In yoga of Brahman joining self,
Unending bliss gets one self.
23(22) The pleasures that are contact born
23(22) ²ï çã „æSÐø¢ü…¢ |¢¢ïx¢¢ Îé:¶²¢ïÝ² »± ¼ï J Are cause of grief like sharp thorn,
24(23) à¢ÜA ¢ï¼èãñ± ²: „¢ïÉéæ Ðí¢và¢ÚèÚç±}¢¢ïÿ¢‡¢¢¼ì J 24(23) Who can resist the desire born speed
ÜU¢}¢RU¢ï{¢ïj±æ ±ïx¢æ „ ²éQU: „ „é¶è ÝÚ: JJ That one is a Yogi, perfect one
That man is surely a joyful one.
25(24) ²¢ïù‹¼:„é¶¢ïù‹¼Ú¢Ú¢}¢S¼ƒ¢‹¼Á²¢üïç¼Úï± ²: J 25(24) Who is happy, stable in his own self

„ ²¢ïx¢è Ï¢ír¢çÝ±¢ü‡¢æ Ï¢ír¢|¢ê¼¢ïùç{x¢ÓÀç¼ JJ He is Yogi, he will pass through ultimate gate
26(25) H|¢‹¼ï Ï¢ír¢çÝ±¢ü‡¢}¢ë¯²: ÿ¢è‡¢ÜUË}¢¯¢: J 26(25) He will reach the supreme state
27(26) ÜU¢}¢RU¢ï{ç±}¢éQU¢Ý¢æ ²¼èÝ¢æ ²¼™ï¼„¢}¢ì J 27(26) Desire, anger, leaves which one,
28(27) SÐà¢¢ü‹ÜUëy±¢ Ï¢çãÏ¢¢üs¢æpÿ¢épñ±¢‹¼Úï |¢íé±¢ï: J 28(27) Leaving completely external touch,

29(28) ²¼ïç‹Îí²}¢Ý¢ïÏ¢éçh}¢éüçÝ}¢¢üïÿ¢ÐÚ¢²‡¢: J 29(28) Joining organs, mind, intellect,

Aims who for freedom, state-perfect,
ç±x¢¼ïÓÀ¢|¢²RU¢ï{¢ï ²: „Î¢ }¢éQU »± „: JJ Leaving desire, fear, anger too,
30(29) |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ „±üH¢ïÜU}¢ãïEÚ}¢ì J 30(29) As enjoyer of the sacrifices all

§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of renunciation, where

enquiry about renunciation and yoga of
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï work, the supremacy of yoga of work, the
ÜU}¢ü„ó²¢„²¢ïx¢¢ï Ý¢}¢ Ð@}¢¢ïùŠ²¢²: JJ 5 JJ oneness of work and knowledge, the
freedom of yogi irrespective of whatever he
may be doing, the untouched purity of
yogi, like sun rays being untainted though
they come in contact with mud and muck,
complete dedication of yogi in supreme
THAT-NESS, the wisdom of equanimity of
knower, the way to unending bliss through
being in self, and the way to peace through
the knowledge of supreme supporter of all
are described.
520 Sri Samagra Bhagavad Gita SG • V-22 to 30

Chapter 6
JJ ¥ƒ ¯D¢ïùŠ²¢²: 6 JJ Path of Meditation
¥¢y}¢„æ²}¢²¢ïx¢ (Dhyana Yoga)
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 1(1) Without expecting fruits of works,
1(1) ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z ÜU}¢ü ÜUÚ¢ïç¼ ²: J Who carries out well all his works,
„ „ó²¢„è ™ ²¢ïx¢è ™ Ý çÝÚçx¢AÝü ™¢çRU²: JJ Not that one, fire; who leaves.
2(2) As renunciation, called which is,

2(2) ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üïx¢æ ¼æ ç±çh Ð¢‡Ç± J That is same as what yoga is.
3(3) For seeker of yoga; the ever silent,

3(3) ¥¢LLÿ¢¢ï}¢éüÝï²¢üïx¢æ ÜU}¢ü ÜU¢Ú‡¢}¢éÓ²¼ï J Work is called the instrument.
4(4) When in sense objects interested not,

4(4) ²Î¢ çã Ýïç‹Îí²¢ƒïü¯é Ý ÜU}¢üS±Ýé¯Á…¼ï J When in his actions attached not,
„±ü„VËÐ„ó²¢„è ²¢ïx¢¢MÉS¼Î¢ïÓ²¼ï JJ When all intentions fully leave,
5(5) ©hÚïÎ¢y}¢Ý¢y}¢¢Ýæ Ý¢y}¢¢Ý}¢±„¢Î²ï¼ì J 5(5) Let one lift self by self,

6(6) Ï¢‹{éÚ¢y}¢¢y}¢ÝS¼S² ²ïÝ¢y}¢ñ±¢y}¢Ý¢ ç…¼: J 6(6) Self is best friend of self,

When self is won by one self.
7(7) ç…¼¢y}¢Ý: Ðíà¢¢‹¼S² ÐÚ}¢¢y}¢¢ „}¢¢çã¼: J 7(7) In heat and cold, loss and gain,
In insult, praise, pleasure and pain,
à¢è¼¢ïc‡¢„é¶Îé:¶ï¯é ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï:JJ Peaceful is, the winner of self,
8(8) ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ ÜUêÅSƒ¢ï ç±ç…¼ïç‹Îí²: J 8(8) With knowledge wisdom satisfied self,
9(9) „éNç‹}¢~¢¢²éüÎ¢„èÝ}¢Š²Sƒmïc²Ï¢‹{é¯é J 9(9) For well wishers, friends, unconcerned ones,

10(10) ²¢ïx¢è ²éTè¼ „¼¼}¢¢y}¢¢Ýæ Úãç„ çSƒ¼: J 10(10) The yogi should always be,
SG • VI-1 to 10 XVI. Samagra Bhagavad Gita ... 521

11(11) à¢é™¢ñ Îïà¢ï Ðíç¼D¢Œ² çSƒÚ}¢¢„Ý}¢¢y}¢Ý: J 11(11) Positioning himself in cleanly space,
12(12) On a single point; concentrating mind,

12(12) ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ ²¼ç™œ¢ïç‹Îí²çRU²: Claiming memory, and senses which bind,
13(13) Keeping steady, the body, neck, head,

13(13) „}¢æ ÜU¢²çà¢Ú¢ïx¢íè±æ {¢Ú²ó¢™Hæ çSƒÚ: J Straight and calm, with, cool head,
„}Ðíïÿ² Ý¢ç„ÜU¢x¢íæ S±æ çÎà¢p¢Ý±H¢ïÜU²Ýì JJ Keeping sight on the tip of the nose,
14(14) Being fearless and tranquil in self,

14(14) Ðíø¢¢‹¼¢y}¢¢ ç±x¢¼|¢èÏ¢íür¢™¢çÚ±í¼ï çSƒ¼: J Taking path of; the supreme self,
15(15) Always being in self in this way,

15(15) ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è çÝ²¼}¢¢Ý„: J Claiming the mind, in yoga this way,
à¢¢ô‹¼ çÝ±¢ü‡¢ÐÚ}¢¢æ }¢y„æSƒ¢}¢ç{x¢ÓÀç¼ JJ Attains peace, in the ultimate way;
16(16) Yoga is not for; eats more who.

16(16) Ý¢y²Ô¢A¼S¼é ²¢ïx¢¢ïùçS¼ Ý ™ñÜU¢‹¼}¢ÝÔ¢A¼: J Yoga is not for; eats less who.
Ý ™¢ç¼S±Œ¢Aà¢èHS² …¢x¢í¼¢ï Ýñ± ™¢…éüÝ JJ Yoga is not for; sleeps more who.
17(17) Appropriately who recreates, eats.

17(17) ²éQU¢ã¢Úç±ã¢ÚS² ²éQU™ïCS² ÜU}¢ü„é J Appropriately who works and acts,
18(18) Mind is well regulated when,

18(18) ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢y}¢‹²ï±¢±ç¼D¼ï J In self alone, is positioned when,
19(19) Compared with peace, steadiness,

19(19) ²ƒ¢ ÎèÐ¢ï çÝ±¢¼Sƒ¢ï ÝïX¼ï „¢ïÐ}¢¢ S}¢ë¼¢ J Of the lamp in a recess that is, windless,
²¢ïçx¢Ý¢ï ²¼ç™œ¢S² ²éT¼¢ï ²¢ïx¢}¢¢y}¢Ý: JJ Is the peace of the yogi’s mind;
20(20) ²~¢¢ïÐÚ}¢¼ï ç™œ¢æ çÝLhæ ²¢ïx¢„ï±²¢ J 20(20) When one’s mind, is tranquil,
When in yoga, it says still,
21(21) „é¶}¢¢y²ç‹¼ÜUæ ²œ¢ÎìÏ¢éçhx¢í¢s}¢¼èç‹Îí²}¢ì J 21(21) Greatest happiness, is which state,

±ïçœ¢ ²~¢ Ý ™ñ±¢²æ çSƒ¼pHç¼ ¼œ±¼: JJ Happiness, which, senses sense not,
22(22) ²æ HÏŠ±¢ ™¢ÐÚæ H¢|¢æ }¢‹²¼ï Ý¢ç{ÜUæ ¼¼: J 22(22) Greater than that gain, is no gain which,
522 Sri Samagra Bhagavad Gita SG • VI-11 to 22

23(23) ¼æ ç±l¢gé:¶„æ²¢ïx¢ç±²¢ïx¢æ ²¢ïx¢„æç¿¢¼}¢ì J 23(23) Grief exists not, at which state,
„ çÝp²ïÝ ²¢ïQUÃ²¢ï ²¢ïx¢¢ïùçÝ<±‡‡¢™ï¼„¢ JJ With determination; is this state,
24(24) „VËÐÐí|¢±¢‹ÜU¢}¢¢æSy²vy±¢ „±¢üÝà¢ï¯¼: J 24(24) Wiping out desires and also needs,
Which are born from intention seeds,
25(25) à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ {ëç¼x¢ëãè¼²¢ J 25(25) Gradually, gradually withdrawing in,

House of steadiness; entering in,
26(26) ²¼¢ï ²¼¢ï çÝpÚç¼ }¢Ýp@H}¢çSƒÚ}¢ì J 26(26) Wherever, wherever runs, wavering mind,
27(27) Ðíà¢¢‹¼}¢Ý„æ sïÝæ ²¢ïçx¢Ýæ „é¶}¢éœ¢}¢}¢ì J 27(27) Peaceful mind attains that one,
28(28) ²éTó¢ï±æ „Î¢y}¢¢Ýæ ²¢ïx¢è ç±x¢¼ÜUË}¢¯: J 28(28) Staying ever in own self-bliss.
Yogi becomes, fully, taint less,
„é¶ïÝ Ï¢ír¢„æSÐà¢ü}¢y²‹¼æ „é¶}¢Ô¢Aé¼ï JJ Comes into touch with supreme one
29(—) „ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: „¢ïùÿ¢Ú: ÐÚ}¢: S}¢ë¼: J 29(—) He is Brahma and Shiva, Indra is he
As eternal, supreme, called is he
„ »± ç±c‡¢éæ „ Ðí¢‡¢: „ ÜU¢H¢ôxÝ: Verily Vishnu and life breath is he
„ ™‹Îí}¢¢: JJ Time, Fire, Moon also is he
30(—) „ »± „±Z ²Îì|¢ê¼æ ²Ó™ |¢Ã²æ „Ý¢¼Ý}¢ì J 30(—) He is all, created is which
Also that to be created is which
¿¢¢y±¢ ¼æ }¢ëy²é}¢y²ïç¼ Ý¢‹²: Ð‹ƒ¢ ç±}¢éQU²ï JJ Knowing Him, Death is overcome,
true!
There is no other path to liberation,
true!
31(29) All living beings, in his self,
31(29) „±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü|¢ê¼¢çÝ ™¢y}¢çÝ J In all living beings, his very self,

§üÿ¢¼ï ²¢ïx¢²éQU¢y}¢¢ „±ü~¢ „}¢Îà¢üÝ: JJ Sees yogi with harmonious self,
32(—) ¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ Ðí‡¢±æ ™¢ïœ¢Ú¢Úç‡¢}¢ì J 32(—) Making own self as lower fire stick
Making Pranava, (AUM(.) as upper
¿¢¢ÝçÝ}¢üƒÝ¢|²¢„¢yÐ¢à¢æ Îãç¼ ÐêL¯: JJ fire stick
Churning the knowledge in practice
way

33(30) ²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ „±Z ™ }¢ç² Ðà²ç¼ J 33(30) Who sees, in everyone; “me”,
Who sees, everyone, in “me”.
¼S²¢ãæ Ý Ðí‡¢à²¢ç}¢ „ ™ }¢ï Ý Ðí‡¢à²ç¼ JJ He is always in touch with “me”,
34(—) ²S¼é „±¢üç‡¢ |¢ê¼¢çÝ ¥¢y}¢‹²ï±¢ÝéÐà²ç¼ J 34(—) Whoever sees beings all
Verily in his own self
„±ü|¢ê¼ï¯é ™¢y}¢¢Ýæ ¼¼¢ï Ý ç±…éx¢éŒ„¼ï JJ And also in beings all
35(31) „±ü|¢ê¼çSƒ¼æ ²¢ï }¢¢æ |¢…y²ïÜUy±}¢¢çSƒ¼: J 35(31) Residing in all beings is “me”,
36(32) ¥¢y}¢¢ñÐ}²ïÝ „±ü~¢ „}¢æ Ðà²ç¼ ²¢ïù…éüÝ J 36(32) His very self how one treats,

37(33) When you teach this yoga to me,
37(33) ²¢ïù²æ ²¢ïx¢Sy±²¢ Ðí¢ïQU: „¢}²ïÝ }¢{é„êÎÝ J Madhusudan! About equality to me,
»¼S²¢ãæ Ý Ðø²¢ç}¢ ™@Hy±¢çySƒô¼ çSƒÚ¢}¢ì JJ Stability is sometimes, lost by me.
38(34) ™@Hæ çã }¢Ý: ÜUëc‡¢ Ðí}¢¢çƒ Ï¢H±gëÉ}¢ì J 38(34) Krishna! Mind is wavering one,
Strong, forceful, and dangerous, one

39(35) No doubt my dear oh! Great one,
39(35) ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï }¢Ý¢ï Îé<Ýx¢íãæ ™H}¢ì J Mind is wavering, difficult one,
¥|²¢„ïÝ ¼é ÜU¢ñ‹¼ï² ±ñÚ¢x²ï‡¢ ™ x¢ës¼ï JJ Stop this mind with intellect mount.
40(36) ¥„æ²¼¢y}¢Ý¢ ²¢ïx¢¢ï ÎécÐí¢Ð §ç¼ }¢ï }¢ç¼: J 40(36) Without self control yoga is hard,
41(37) What happens to the faithful one,
41(37) ¥²ç¼: Ÿ¢h²¢ïÐï¼¢ï ²¢ïx¢¢Ó™çH¼}¢¢Ý„: J Who practices yoga, endeavouring one,
¥Ðí¢Œ² ²¢ïx¢„æç„ôh ÜU¢æ x¢ô¼ ÜUëc‡¢ x¢ÓÀç¼ JJ If his mind, wavers on the way
42(38) ÜUçÓ™ó¢¢ï|¢²ç±|¢íCçàÀó¢¢|¢íç}¢± Ýà²ç¼ J 42(38) Losing the worlds; this, that, both,
¥Ðíç¼D¢ï }¢ã¢Ï¢¢ã¢ï ç±}¢êÉ¢ï Ï¢ír¢‡¢: Ðçƒ JJ Like evaporated, weakened cloud,
Will he perish, tell my lord.
43(39) »¼‹}¢ï „æà¢²æ ÜUëc‡¢ Àïœ¢é}¢ãüS²à¢ï¯¼: J 43(39) Krishna! This my fear and doubt,
You can dispel, there is no doubt.
y±Î‹²: „æà¢²S²¢S² Àïœ¢¢ Ý séÐÐl¼ï JJ None can clear apart from you,
524 Sri Samagra Bhagavad Gita SG • VI-33 to 43

44(40) Neither in this, and, in that not,
44(40) Ð¢ƒü Ýñ±ïã Ý¢}¢é~¢ ç±Ý¢à¢S¼S² ç±l¼ï J Harm for him is there naught.
The doer of good, now you see,
Ý çã ÜUË²¢‡¢ÜUëyÜUçpgéx¢üô¼ ¼¢¼ x¢ÓÀç¼ JJ My dear! Arjuna! falls not he.
45(41) To good worlds; surely he goes,

45(41) Ðí¢Œ² Ðé‡²ÜUë¼¢æ H¢ïÜU¢Ýéç¯y±¢ à¢¢E¼è: „}¢¢: J There, for long time happily lives,
46(42) Or he gets, the company of good,

46(42) ¥ƒ±¢ ²¢ïçx¢Ý¢}¢ï± ÜUéHï |¢±ç¼ {è}¢¼¢}¢ì J Yogis whose thinking is good,
47(43) There he finds his old way,

47(43) ¼~¢ ¼æ Ï¢éçh„æ²¢ïx¢æ H|¢¼ï Ð¢ñ±üÎïçãÜU}¢ì J The yogic way, intellect way,
²¼¼ï ™ ¼¼¢ï |¢ê²: „æç„h¢ñ ÜUéLÝ‹ÎÝ JJ He endeavours in that way,
48(44) Ðê±¢ü|²¢„ïÝ ¼ïÝñ± çãî²¼ï s±à¢¢ïùçÐ „: J 48(44) Because of his, own good past,
He regains yoga, and not lost.
49(45) Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è „æà¢éhçÜUçËÏ¢¯: J 49(45) One who strives on; on, and on,
50(46) ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è ¿¢¢çÝ|²¢ïùçÐ }¢¼¢ïùç{ÜU: J 50(46) Yogi is better than contemplating ones,
Yogi is better than knowledgeable ones,
51(47) ²¢ïçx¢Ý¢}¢çÐ „±ïü¯¢æ }¢e¼ïÝ¢‹¼Ú¢y}¢Ý¢ J 51(47) Amongst yogis endeavouring ones,

Who sees me in the inner place,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of meditation and self-

control, where the method of self
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï improvement, the supremacy of
¥¢y}¢„æ²}¢²¢ïx¢¢ï Ý¢}¢ ¯D¢ïùŠ²¢²: JJ 6 JJ appropriateness, the greatest bliss in
meditation, the vision of inner self, The
ultimate one being generator, operator,
dissolver and supreme, reaching the
ultimate through churning "pranava"
(AUM) with inner self the yoga of equality,
the way of control the wavering mind, the
state of loser of yoga, and the supremacy of
yoga are described.

Chapter 7
JJ ¥ƒ „#}¢¢ïùŠ²¢²: 7 JJ Path of Wisdom
ç±¿¢¢Ý²¢ïx¢ (Vignana Yoga)

1(1) Arjuna! Engaging mind in me,
1(1) }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü ²¢ïx¢æ ²éT‹}¢Î¢Ÿ¢²: J Perform yoga taking shelter in me.
2(2) ¿¢¢Ýæ ¼ïùãæ „ç±¿¢¢Ýç}¢Îæ ±ÿ²¢}²à¢ï¯¼: J 2(2) That knowledge, the wisdomful,
Leaving nothing, I will tell.
²Á¿¢¢y±¢ Ýïã |¢ê²¢ïù‹²Á¿¢¢¼Ã²}¢±çà¢c²¼ï JJ Knowing which is nothing to know,
3(3) }¢Ýéc²¢‡¢¢æ „ãdï¯é ÜUçpl¼ç¼ ç„h²ï J 3(3) One man amongst thousand men,
May strive to realise now and then.
4(4) |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: ¶æ }¢Ý¢ï Ï¢éçhÚï± ™ J 4(4) Land and water fire too,
Air and space, mind, intellect too,
5(5) ¥ÐÚï²ç}¢¼Sy±‹²¢æ ÐíÜUëô¼ ç±çh }¢ï ÐÚ¢}¢ì J 5(5) This my nature is the lower one,
Apart from this is the higher one,
6(6) »¼l¢ïÝèçÝ |¢ê¼¢çÝ „±¢ü‡¢èy²éÐ{¢Ú² J 6(6) These are origin of beings all,
¥ãæ ÜUëyFS² …x¢¼: Ðí|¢±: ÐíH²S¼ƒ¢ JJ Origin of all worlds is sure me,
7(7) }¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜUç@ÎçS¼ {ÝT² J 7(7) There is nothing greater than me,
8(8) Ú„¢ïùã}¢Œ„é ÜU¢ñ‹¼ï² Ðí|¢¢çS}¢ à¢çà¢„ê²ü²¢ï: J 8(8) Taste in water: me, Kunti’s son!
9(9) Ðé‡²¢ï x¢‹{: ÐëçƒÃ²¢æ ™ ¼ï…p¢çS}¢ ç±|¢¢±„¢ñ J 9(9) The scent of earth is sure me,
10(10) Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ ç±çh Ð¢ƒü „Ý¢¼Ý}¢ì J 10(10 Seed of all beings is me,
526 Sri Samagra Bhagavad Gita SG • VII-1 to 10

11(11) Ï¢Hæ Ï¢H±¼¢æ ™¢ãæ ÜU¢}¢Ú¢x¢ç±±<…¼}¢ì J 11(11) The strength of strong ones is me,
12(12) ²ï ™ñ± „¢çœ±ÜU¢ |¢¢±¢ Ú¢…„¢S¼¢}¢„¢p ²ï J 12(12) And, whosoever is Sattvik one,
Who is Rajasik, Tamasik one,
}¢œ¢ »±ïç¼ ¼¢ç‹±çh Ý y±ãæ ¼ï¯é ¼ï }¢ç² JJ They exist because of me,
13(13) ç~¢ç|¢x¢éü‡¢}¢²ñ|¢¢ü±ñÚïç|¢: „±üç}¢Îæ …x¢¼ì J 13(13) Deluded by these characters three,

14(14) Îñ±è sï¯¢ x¢é‡¢}¢²è }¢}¢ }¢¢²¢ ÎéÚy²²¢ J 14(14) This illusion is created by me.
It’s divine and characterful, see.
15(15) Ý }¢¢æ ÎécÜUëç¼Ý¢ï }¢êÉ¢: ÐíÐl‹¼ï ÝÚ¢{}¢¢: J 15(15) Doers of evil, ignorant men,
My refuge, take not, lonely men.
16(16) ™¼é<±{¢ |¢…‹¼ï }¢¢æ …Ý¢: „éÜUëç¼Ý¢ïù…éüÝ J 16(16) Arjuna! Hear, doers of good,
Worship me in four ways: good.
17(17) ¼ï¯¢æ ¿¢¢Ýè çÝy²²éQU »ÜU|¢çQU<±çà¢c²¼ï J 17(17) In them, knowledgeable is steady every way,
Excels in devotion in the singular way.
çÐí²¢ï çã ¿¢¢çÝÝ¢ïùy²ƒü}¢ãæ „ ™ }¢}¢ çÐí²: JJ Greatly dear to knowledgeable is me,
18(18) ©Î¢Ú¢: „±ü »±ñ¼ï ¿¢¢Ýè y±¢y}¢ñ± }¢ï }¢¼}¢ì J 18(18) Noble are surely all of them see!
But knowledgeable is certainly me.
19(19) Ï¢ãêÝ¢æ …‹}¢Ý¢}¢‹¼ï ¿¢¢Ý±¢‹}¢¢æ ÐíÐl¼ï J 19(19) After the end of many births see!
20(20) ÜU¢}¢ñS¼ñS¼ñNü¼¿¢¢Ý¢: ÐíÐl‹¼ïù‹²Îï±¼¢: J 20(20) With many desires whose knowledge is lost,
21(21) ²¢ï ²¢ï ²¢æ ²¢æ ¼Ýéæ |¢QU: Ÿ¢h²¢<™¼éç}¢ÓÀç¼ J 21(21) When a devotee worships in whatever way,
22(22) „ ¼²¢ Ÿ¢h²¢ ²éQUS¼S²¢Ú¢{Ý}¢èã¼ï J 22(22) With dedication, if worships one,

SG • VII-11 to 22 XVI. Samagra Bhagavad Gita ... 527

23(23) ¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ ¼j±y²ËÐ}¢ï{„¢}¢ì J 23(23) Limited are fruits in that way,
Fruits of thoughtless, let me say.
Îï±¢‹Îï±²…¢ï ²¢ç‹¼ }¢jQU¢ ç„h¢‹²¢ç‹¼ Whom worships one, them; he will get,
ç„h±í¼¢: JJ
24(—) ²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ x¢‹{±ZS¼yÐÚ¢²‡¢¢: J 24(—) Celestial ones, their worshippers get
** Angels, their own worshippers get
|¢ê¼¢‹|¢ê¼²…¢ï ²¢ç‹¼ }¢Îì|¢QU¢ ²¢ç‹¼ }¢¢}¢çÐ JJ Elemental deities, their devotees get
25(24) ¥Ã²QUæ Ã²çQU}¢¢Ðó¢æ }¢‹²‹¼ï }¢¢}¢Ï¢éh²: J 25(24) Non intelligent considers me in form,
26(25) Ý¢ãæ ÐíÜU¢à¢: „±üS² ²¢ïx¢}¢¢²¢„}¢¢±ë¼: J 26(25) Illuminated, to all is not me,
27(26) ±ïÎ¢ãæ „}¢¼è¼¢çÝ ±¼ü}¢¢Ý¢çÝ ™¢…éüÝ J 27(26) Past of beings is known by me.
Present of beings is known by me.
|¢ç±c²¢ç‡¢ ™ |¢ê¼¢çÝ }¢¢æ ¼é ±ïÎ Ý ÜUpÝ JJ Future of beings is known by me.
Arjuna! Any one knows not me.
28(27) §ÓÀ¢mï¯„}¢éyƒïÝ m‹m}¢¢ïãïÝ |¢¢Ú¼ J 28(27) Like and dislike bind man well.
29(28) ²ï¯¢æ y±‹¼x¢¼æ Ð¢Ðæ …Ý¢Ý¢æ Ðé‡²ÜU}¢ü‡¢¢}¢ì J 29(28) But good deeds, those who do,
Remove their sin, those who, too,
30(29) …Ú¢}¢Ú‡¢}¢¢ïÿ¢¢² }¢¢}¢¢çŸ¢y² ²¼ç‹¼ ²ï J 30(29) For release from, the decay and death,
31(30) „¢ç{|¢ê¼¢ç{Îñ±æ }¢¢æ „¢ç{²¿¢æ ™ ²ï ç±Îé: J 31(30) In being is me, in divine is me,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of wisdom, where rarity of

realised person, the lower eight fold nature
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï of the supreme, the higher nature, the inner
ç±¿¢¢Ý²¢ïx¢¢ï Ý¢}¢ „#}¢¢ïùŠ²¢²: JJ 7 JJ stringing way of the great one; the essence
of all; the origin of all beings, the four way
of worship, the supremacy of the
knowledgeable, the worshipping one
obtaining whatever one worships, the
indirect and direct ways to the ultimate, the
formlessness of supreme, the highest
knowledgeable one, and mention about
that ultimate, self, work, beings, divine and
sacrifice are described.
528 Sri Samagra Bhagavad Gita SG • VII-23 to 31

Chapter 8
JJ ¥ƒ ¥C}¢¢ïùŠ²¢²: 8 JJ Path of Imperishable
¥ÿ¢ÚÐÚÏ¢ír¢²¢ïx¢ Supreme Ultimate
(Akshara Parabrahma Yoga)

1(1) What is ultimate, self is what?
1(1) ôÜU ¼ÎìÏ¢ír¢ çÜU}¢Š²¢y}¢æ ôÜU ÜU}¢ü ÐéL¯¢ïœ¢}¢ J Best of persons, work is what?
¥ç{|¢ê¼æ ™ ôÜU Ðí¢ïQU}¢ç{Îñ±æ çÜU}¢éÓ²¼ï JJ And as being is called what?
Then as divine is said what?
2(2) ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ ÎïãïùçS}¢‹}¢{é„êÎÝ J 2(2) In this body, is known that,
As sacrifice, tell me that.
Ðí²¢‡¢ÜU¢Hï ™ ÜUƒæ ¿¢ï²¢ïùç„ çÝ²¼¢y}¢ç|¢: JJ At end of life’s journey, how,

3(3) Imperishable supreme is ultimate,
3(3) ¥ÿ¢Úæ Ï¢ír¢ ÐÚ}¢æ S±|¢¢±¢ïùŠ²¢y}¢}¢éÓ²¼ï J Inner essence is self, my mate!
|¢ê¼|¢¢±¢ïj±ÜUÚ¢ï ç±„x¢ü: ÜU}¢ü„æç¿¢¼: JJ Cause for birth of living being all,
4(4) ¥ç{|¢ê¼æ ÿ¢Ú¢ï |¢¢±: ÐéL¯E¢ç{Îñ±¼}¢ì J 4(4) Being is that which perishes, you see,
The “person” is really divine, know ye.
5(5) ¥‹¼ÜU¢Hï ™ }¢¢}¢ï± S}¢Ú‹}¢évy±¢ ÜUHï±Ú}¢ì J 5(5) At time of end who thinks ‘me’
²: Ðí²¢ç¼ „ }¢j¢±æ ²¢ç¼ Ý¢Sy²~¢ „æà¢²: JJ He will attain the state of ‘me’,
There is no doubt, know from me.
6(6) ²æ ²æ ±¢çÐ S}¢Ú‹|¢¢±æ y²…y²‹¼ï ÜUHï±Ú}¢ì J 6(6) Whatever intends and remembers one,
7(7) ¼S}¢¢y„±ïü¯é ÜU¢Hï¯é }¢¢}¢ÝéS}¢Ú ²éŠ² ™ J 7(7) Therefore, Arjuna! At all time ye,
}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh}¢¢ü}¢ï±ñc²S²„æà¢²: JJ Mind and intellect offering to ‘me,
No doubt, you will come, to only me.
8(8) ¥|²¢„²¢ïx¢²éQUïÝ ™ï¼„¢ Ý¢‹²x¢¢ç}¢Ý¢ J 8(8) Joined in yoga in practice way,

9(—) ²ƒ¢ Ýl: S²‹Î}¢¢Ý¢: „}¢éÎíï 9(—) Into the ocean how the rivers flow
Into it, losing name and form how
x¢ÓÀ‹y²S¼æ Ý¢}¢MÐï ç±ã¢² J they go
¼ƒ¢ ç±m¢ó¢¢}¢MÐ¢çm}¢éQU: Into the ultimate divinity the
knowers flow
ÐÚ¢yÐÚæ ÐéL¯}¢éÐñç¼ çÎÃ²}¢ì JJ Losing name, form they unite with
the supreme glow
SG • VIII-1 to 9 XVI. Samagra Bhagavad Gita ... 529

10(9) ÜUô± ÐéÚ¢‡¢}¢Ýéà¢¢ç„¼¢Ú - 10(9) Knower is who, ancient who,
}¢‡¢¢ïÚ‡¢è²¢æ„}¢ÝéS}¢Úïl: J Atomic than atomic is who,
Supporter of all, is surely who,
„±üS² {¢¼¢Ú}¢ç™‹y²MÐ - In inconceivable, form is who,
}¢¢çÎy²y²±‡¢Z ¼}¢„: ÐÚS¼¢¼ì JJ Shining like, the Sun is who,
11(10) Ðí²¢‡¢ÜU¢Hï }¢Ý„¢™HïÝ 11(10) At the time of journey thinking of him,

In devotion and yoga, mind fixed on him,
|¢QUK¢ ²éQU¢ï ²¢ïx¢Ï¢HïÝ ™ñ± J Concentrating energy between the brows,
|¢íé±¢ï}¢üŠ²ï Ðí¢‡¢}¢¢±ïà² „}²ÜUì - That supreme person, one reaches and
knows.
12(11) ²Îÿ¢Úæ ±ïÎç±Î¢ï ±Îç‹¼ 12(11) Knowers say as imperishable which;
Seers enter leaving attachment which;
ç±à¢ç‹¼ ²l¼²¢ï ±è¼Ú¢x¢¢: J Seekers of ultimate, will move for which;
That state, let me describe, supreme is which;
²çÎÓÀ‹¼¢ï Ï¢ír¢™²Z ™Úç‹¼
¼œ¢ï ÐÎæ „Ñì x¢íãï‡¢ Ðí±ÿ²ï JJ
13(—) ²Ó™ ±¢™¢ Ý¢|²éçÎ¼}¢|²él¼ï ™ ²ïÝ ±¢ÜUì J 13(—) Speech cannot speak about which
Speech can speak because of which
Not this which is worshipped as
divine one.
14(—) }¢Ýé¼ï ²ó¢ }¢Ý„¢ ²ïÝ¢ãép }¢Ý¢ï }¢¼}¢ì J 14(—) Mind cannot feel about which
Mind can feel because of which
divine one.
15(—) ²Ó™ÿ¢é¯¢ Ý Ðà²ç¼ ²ïÝ ™ÿ¢êæç¯ Ðà²ç‹¼ J 15(—) Eyes cannot see that which
Eyes can see because of which
divine one.
16(—) à¢ë‡¢¢ïç¼ ²ó¢ Ÿ¢¢ï~¢ï‡¢ ²ïÝ Ÿ¢¢ï~¢ç}¢Îæ Ÿ¢é¼}¢ì J 16(—) Ears cannot hear that which
Ears can hear because of which
divine one
17(—) Ðí¢‡¢èç¼ ²ó¢ Ðí¢‡¢ïÝ Ðí¢‡¢: Ðí¢‡¢è²¼ï ²¼: J 17(—) Breath cannot give life to which
Breath can become alive because
¼Îï± Ï¢ír¢ y±æ ç±çh ÝïÎæ ²çÎÎ}¢éÐ¢„¼ï JJ of which
divine one.
530 Sri Samagra Bhagavad Gita SG • VIII-10 to 17

18(—) »¼hì²ï±¢ÿ¢Úæ Ï¢ír¢ »¼Îï±¢}¢ë¼æ ÐÚ}¢ì J 18(—) This is verily imperishable ultimate
This is verily immortal support
»¼Îï±¢Ã²²æ ¿¢¢y±¢ ²¢ï ²çÎÓÀïœ¢Î¢ŒÝé²¢¼ì JJ This is verily non-reducing spirit
Knowing It one attains supreme
stage
19(—) »¼Î¢H}Ï¢Ýæ Ÿ¢ïD}¢ï¼Î¢H}Ï¢Ýæ ÐÚ}¢ì J 19(—) Best is this support

Supreme is this support
»¼Î¢H}Ï¢Ýæ ¿¢¢y±¢ Ðí¢ŒÝ¢ïç¼ ÐÚ}¢¢æ x¢ç¼}¢ì JJ Knowing this support
20(12) „±üm¢Ú¢ç‡¢ „æ²}² }¢Ý¢ï NçÎ çÝLŠ² ™ J 20(12) All gates of body, regulating well,
Confining mind, in own heart, well,
21(13) ¥¢ïç}¢y²ïÜU¢ÿ¢Úæ Ï¢ír¢ Ã²¢ãÚ‹}¢¢}¢ÝéS}¢ÚÝì J 21(13) Thinking, uttering one letter ‘AUM’
Experiencing the one spirit ‘AUM’
22(—) ¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ Ðí¢‡¢¢ï ±¢Ñì }¢Ýà™ „: J 22(—) That verily is imperishable ultimate,
true
23(—) Ðí‡¢±¢ï {Ýé: à¢Ú¢ï s¢y}¢¢ Ï¢ír¢ ¼Ìÿ²}¢éÓ²¼ï J 23(—) Pranava, AUM(.), is the bow
Self, Atman, is the arrow
¥Ðí}¢œ¢ïÝ ±ïhÃ²æ à¢Ú±œ¢‹}¢²¢ï |¢±ï¼ì JJ Brahman, that ultimate, is the target
24(—) {Ýéx¢ëüãèy±ñ±ç}¢Îæ }¢ã¢›æ à¢Úæ séÐ¢„¢çÝçà¢¼æ 24(—) Taking Pranava AUM(.) bow as
weapon the great
ç±{¢² J Aiming Atma arrow sharpened by
¥¢²}² ¼Îì |¢¢±x¢¼ïÝ {èÚ¢ Hÿ²æ meditation, great
Drawing with feeling yogi,
¼Îï±¢ÿ¢Úç}¢y²±ñçã JJ Brahman as target
Discharges so that arrow becomes
one with target
That way, Atma-arrow becomes one
with Brahman-target
25(14) ¥Ý‹²™ï¼¢: „¼¼æ ²¢ï }¢¢æ S}¢Úç¼ çÝy²à¢: J 25(14) Who always thinks ne other than ‘me,,
¼S²¢ãæ „éH|¢: Ð¢ƒü çÝy²²éQUS² ²¢ïçx¢Ý: JJ He gets Partha! Quite easily ‘me’,
26(15) }¢¢}¢éÐïy² ÐéÝ…ü‹}¢ Îé:¶¢H²}¢à¢¢E¼}¢ì J 26(15) There is no rebirth for who gets ‘me’,
Rebirth is abode of pain, impermanent, see!

27(16) ¥¢Ï¢ír¢|¢é±Ý¢Ì¢ïÜU¢: ÐéÝÚ¢±<¼Ý¢ïù…éüÝ J 27(16) Worlds up to the ultimate one,
28(17) Thousand ages, let me say,

28(17) „ãd²éx¢Ð²ü‹¼}¢ã²üÎìÏ¢ír¢‡¢¢ï ç±Îé: J Together make a cosmic day.
Ú¢ô~¢ ²éx¢„ãd¢‹¼¢æ ¼ïùã¢ïÚ¢~¢ç±Î¢ï …Ý¢: JJ Thousand ages, that is right!,
29(18) ¥Ã²QU¢mKQU²: „±¢ü: Ðí|¢±‹y²ãÚ¢x¢}¢ï J 29(18) At dawn emerges every form,

30(19) |¢ê¼x¢í¢}¢: „ »±¢²æ |¢êy±¢ |¢êy±¢ ÐíHè²¼ï J 30(19) All living beings come and go,
31(20) ÐÚS¼S}¢¢œ¢é |¢¢±¢ïù‹²¢ïùÃ²QU¢ïùÃ²QU¢y„Ý¢¼Ý: J 31(20) Beyond, that, without form,

There is another with no form.
²: „ „±ïü¯é |¢ê¼ï¯é Ýà²y„é Ý ç±Ýà²ç¼ JJ Perishes not, that formless at all,
Perish when, living beings all.
32(21) ¥Ã²QU¢ïùÿ¢Ú §y²éQUS¼}¢¢ãé: ÐÚ}¢¢æ x¢ç¼}¢ì J 32(21) Imperishable is, that formless.
Ultimate goal, that formless.
33(22) ÐéL¯: „ ÐÚ: Ð¢ƒü |¢QUK¢ H|²Sy±Ý‹²²¢ J 33(22) Apart from devotion, other way none,
²æ Ðí¢Œ² Ý ÐéÝ…ü‹}¢ H|¢‹¼ï ²¢ïçx¢Ý¢ïù…éÝü JJ Gaining whom rebirth occurs not
34(—) ²S²¢‹¼:Sƒ¢çÝ |¢ê¼¢çÝ ²~¢ „±Z Ðíç¼çD¼}¢ì JJ 34(—) Within who dwell, beings all.
Where is established is this all
35(23) ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢}¢¢±ëôœ¢ ™ñ± ²¢ïçx¢Ý: J 35(23) Return people, at which time,
36(24) ¥çx¢AÁ²¢üïç¼Úã: à¢éÜ£U : ¯‡}¢¢„¢ ©œ¢Ú¢²‡¢}¢ì J 36(24) Like day and fire and also light,
37(25) {ê}¢¢ï Ú¢ç~¢S¼ƒ¢ ÜUëc‡¢: ¯‡}¢¢„¢ Îçÿ¢‡¢¢²Ý}¢ì J 37(25) Like night and smoke and darkness,
Half year cool and half moon less,
38(26) à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï …x¢¼: à¢¢E¼ï }¢¼ï J 38(26) Light and darkness these two ways,
»ÜU²¢ ²¢y²Ý¢±ëçœ¢}¢‹²²¢±¼ü¼ï ÐéÝ: JJ One way is the non return way,
532 Sri Samagra Bhagavad Gita SG • VIII-27 to 38

39(27) Ýñ¼ï „ë¼è Ð¢ƒü …¢Ý‹²¢ïx¢è }¢és¢ç¼ ÜUpÝ J 39(27) Yogi knows, these two ways,
40(28) In knowledge, tempering, gain is what,

40(28) ±ïÎï¯é ²¿¢ï¯é ¼Ð:„é ™ñ± In sacrifice, giving, gain is what,
Î¢Ýï¯é ²yÐé‡²ÈUHæ ÐíçÎC}¢ì J Beyond that gains is that ultimate,
Knowing this, yogi, attains that state.
¥y²ïç¼ ¼y„±üç}¢Îæ ç±çÎy±¢
²¢ïx¢è ÐÚæ Sƒ¢Ý}¢éÐñç¼ ™¢l}¢ì JJ This is the path of imperishable supreme
ultimate where the meanings of ultimate,
self, work, being, person and sacrifice; the
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é way to be with ultimate at the time of
journey of end of body, The way ultimate
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï one cannot be grasped by organs, mind
¥ÿ¢ÚÐÚÏ¢ír¢²¢ïx¢¢ï Ý¢}¢¢C}¢¢ïùŠ²¢²: JJ 8 JJ and breath but they grasp their objects
because of the ultimate, the supreme state
of ‘AUM’ the supreme state of self,
Reaching the target of Brahman with Bow
of Pranava and arrow of self, the cyclic
merging and emerging nature of beings, the
way of devotion to reach imperishable
ultimate state, the returning and non
returning ways, and the supreme gain at
ultimate state are described.

Chpater 9
JJ ¥ƒ Ý±}¢¢ïùŠ²¢²: 9 JJ The Path of Royal Knowledge
Ú¢…ç±l¢Ú¢…x¢és²¢ïx¢ and Royal Secret
(Raja Vidya Raja Guhya Yoga)

1(1) Now let me tell the secret most,
1(1) §Îæ ¼é ¼ï x¢és¼}¢æ Ðí±ÿ²¢}²Ý„ê²±ï J Jealousless one! This is top most.
2(2) Ú¢…ç±l¢ Ú¢…x¢ésæ Ðç±~¢ç}¢Î}¢éœ¢}¢}¢ì J 2(2) This royal knowledge is pure one,
This royal secret is best one.
3(3) ¥Ÿ¢g{¢Ý¢: ÐéL¯¢ {}¢üS²¢S² ÐÚ‹¼Ð J 3(3) A person, in whom, dedication; nought,
4(4) }¢²¢ ¼¼ç}¢Îæ „±Z …x¢ÎÃ²QU}¢ê<¼Ý¢ J 4(4) All this world is pervaded by ‘me’,
Without any form, really is ‘me’,
5(5) Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ Ðà² }¢ï ²¢ïx¢}¢ñEÚ}¢ì J 5(5) Living beings are not in ‘me’,
See! Splendour of yoga in ‘me’
6(6) ²ƒ¢ÜU¢à¢çSƒ¼¢ï çÝy²æ ±¢²é: „±ü~¢x¢¢ï }¢ã¢Ýì J 6(6) Wind, eternally is in the sky,
Reaching every part of the sky,
** 7(—) »±æ çã „±ü|¢ê¼ï¯é ™Ú¢}²Ýç|¢Hçÿ¢¼: J 7(—) In the same way in beings all
Moves me, being not noticed at all
8(7) „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² ÐíÜUëô¼ ²¢ç‹¼ }¢¢ç}¢ÜU¢}¢ì J 8(7) All living beings, see! Kunti’s son,
Come from nature, my own one,
ÜUËÐÿ¢²ï ÐéÝS¼¢çÝ ÜUËÐ¢Î¢ñ ç±„ë…¢}²ã}¢ì JJ At end of creation to into ‘me’,
9(8) ÐíÜUëô¼ S±¢}¢±C|² ç±„ë…¢ç}¢ ÐéÝ: ÐéÝ: J 9(8) Assuming the nature of ‘me’,
Again and again, them, sends out ‘me’,
|¢ê¼x¢í¢}¢ç}¢}¢æ ÜUëyF}¢±à¢æ ÐíÜUë¼ï±üà¢¢¼ì JJ Living beings are helpless, see!,
10(9) Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ çÝÏ¢ŠÝç‹¼ {ÝT² J 10(9) By these actions is bound not ‘me’,
534 Sri Samagra Bhagavad Gita SG • IX-1 to 10

11(10) }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: „ê²¼ï „™Ú¢™Ú}¢ì J 11(10) Nature, under supervision of ‘me’,
12(11) Ignorant ones know not ‘me’,

12(11) ¥±…¢Ýç‹¼ }¢¢æ }¢êÉ¢ }¢¢Ýé¯èæ ¼Ýé}¢¢çŸ¢¼}¢ì J Residing in human body is ‘me’.
ÐÚæ |¢¢±}¢…¢Ý‹¼¢ï }¢}¢ |¢ê¼}¢ãïEÚ}¢ì JJ They know not supremacy of ‘me’,
13(12) }¢¢ïÍ¢¢à¢¢ }¢¢ïÍ¢ÜU}¢¢ü‡¢¢ï }¢¢ïÍ¢¿¢¢Ý¢ ç±™ï¼„: J 13(12) With false hopes, with false works,
Ú¢ÿ¢„è}¢¢„éÚèæ ™ñ± ÐíÜUëô¼ }¢¢ïçãÝèæ çŸ¢¼¢: JJ They follow the, demonic ways.
14(13) }¢ã¢y}¢¢ÝS¼é }¢¢æ Ð¢ƒü Îñ±èæ ÐíÜUëç¼}¢¢çŸ¢¼¢: J 14(13) With right hopes, with right works,
15(14) „¼¼æ ÜUè¼ü²‹¼¢ï }¢¢æ ²¼‹¼p ÎëÉ±í¼¢: J 15(14) They always, praise, extol me,
16(15) ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï ²…‹¼¢ï }¢¢}¢éÐ¢„¼ï J 16(15) Knowledge sacrifice, offering to ‘me’,
17(16) ¥ãæ RU¼éÚãæ ²¿¢: S±{¢ã}¢ã}¢¢ñ¯{}¢ì J 17(16) Offering is me, sacrifice; me,
18(17) çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J 18(17) Father of the world, is sure me,
±ïlæ Ðç±~¢}¢¢ïV¢Ú «ÜUì „¢}¢ ²…éÚï± ™ JJ The knowledge, pure, ‘AUM’ is me,
19(18) x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ çÝ±¢„: à¢Ú‡¢æ „éN¼ì J 19(18) Goal, supporter, lord, witness; me,
20(19) ¼Ð¢}²ã}¢ãæ ±¯Z çÝx¢ëØ¢}²éy„ë…¢ç}¢ ™ J 20(19) Generated is the heat by me.

21(20) ~¢ñç±l¢ }¢¢æ „¢ï}¢Ð¢: Ðê¼Ð¢Ð¢- 21(20) Having learnt three vedas,
¼ï Ðé‡²}¢¢„¢l „éÚï‹ÎíH¢ïÜU- For heavens who pray see,
SG • IX-11 to 21 XVI. Samagra Bhagavad Gita ... 535

22(21) ¼ï ¼æ |¢évy±¢ S±x¢üH¢ïÜUæ ç±à¢¢Hæ 22(21) Enjoying, vast, heavenly worlds,
»±æ ~¢²è{}¢ü}¢ÝéÐíÐó¢¢-
x¢¼¢x¢¼æ ÜU¢}¢ÜU¢}¢¢ H|¢‹¼ï JJ
23(22) ¥Ý‹²¢çp‹¼²‹¼¢ï }¢¢æ ²ï …Ý¢: Ð²éüÐ¢„¼ï J 23(22) In none-other way who think about me
In devoted way who worship well me
¼ï¯¢æ çÝy²¢ç|¢²éQU¢Ý¢æ ²¢ïx¢ÿ¢ï}¢æ ±ã¢}²ã}¢ì JJ They are ever aligned, united with me
24(23) ²ïùŒ²‹²Îï±¼¢|¢QU¢ ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J 24(23) Even those worship others, who,
With dedication worship, who,
¼ïùçÐ }¢¢}¢ï± ÜU¢ñ‹¼ï² ²…‹y²ç±ç{Ðê±üÜU}¢ì JJ Even they actually worship, ‘me’,
25(24) ¥ãæ çã „±ü²¿¢¢Ý¢æ |¢¢ïQU¢ ™ Ðí|¢éÚï± ™ J 25(24) Enjoyer of all sacrifices is me,
26(25) ²¢ç‹¼ Îï±±í¼¢ Îï±¢ç‹Ð¼÷‹²¢ç‹¼ çÐ¼ë±í¼¢: J 26(25) Divine worshippers seek divine, see,
27(26) Ð~¢æ ÐécÐæ ÈUHæ ¼¢ï²æ ²¢ï }¢ï |¢QUK¢ Ðí²ÓÀç¼ J 27(26) A leaf, flower, or water you see,
28(27) ²yÜUÚ¢ïç¯ ²ÎÔ¢A¢ç„ ²Á…éã¢ïç¯ ÎÎ¢ç„ ²¼ì J 28(27) Whatever you do, what eat, you,
29(28) à¢é|¢¢à¢é|¢ÈUHñÚï±æ }¢¢ïÿ²„ï ÜU}¢üÏ¢‹{Ý: J 29(28) Thus, be free from binding of works,
30(—) ¥ç™‹y²}¢Ã²QU}¢Ý‹¼MÐæ 30(—) Unthinkable, unmanifested, infinite

form
çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J Cause of ultimate, pure, tranquil,
¼}¢¢çÎ}¢Š²¢‹¼ç±ãèÝ}¢ïÜUæ immortal form
ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ Without beginning, end and the
only one
Lord, consciousness-bliss formless
wonderful one
31(—) ©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ 31(—) One has to meditate on, with Uma,
Shiva the Lord
Thinking about griefless form of
„æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ ultimate – THAT
536 Sri Samagra Bhagavad Gita SG • IX-22 to 31

32(29) „}¢¢ïùãæ „±ü|¢ê¼ï¯é Ý }¢ï mïc²¢ïùçS¼ Ý çÐí²: J 32(29) For all living beings equal is ‘me’,
33(30) ¥çÐ ™ïy„éÎéÚ¢™¢Ú¢ï |¢…¼ï }¢¢}¢Ý‹²|¢¢ÜUì J 33(30) Even an evil doer comes to me,
„¢{éÚ±ï „ }¢‹¼Ã²: S¢}²xÃ²±ç„¼¢ï çã „: JJ That man will be right man see,
34(31) çÿ¢Ðíæ |¢±ç¼ {}¢¢üy}¢¢ à¢EÓÀ¢ô‹¼ çÝx¢ÓÀç¼ J 34(31) Soon he will be self-right man,
ÜU¢ñ‹¼ï² Ðíç¼…¢Ýèçã Ý }¢ï |¢QU: Ðí‡¢à²ç¼ JJ This my word know now ye,
Never falls the devotee of me.
35(32) }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² ²ïùçÐ S²é: Ð¢Ð²¢ïÝ²: J 35(32) Those who take refuge in me,
36(33) ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ |¢QU¢ Ú¢…¯ü²S¼ƒ¢ J 36(33) Then about knowledgeable what to say?
¥çÝy²}¢„é¶æ H¢ïÜUç}¢}¢æ Ðí¢Œ² |¢…S± }¢¢}¢ì JJ Having come to impermanent worlds you see,
37(34) }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J 37(34) Keep mind in me, be devoted to me,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of royal knowledge, royal

secret where ever pervading nature of self,
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï the ultimate one moving and being in all
Ú¢…ç±l¢Ú¢…x¢és²¢ïx¢¢ï Ý¢}¢ without being noticed like air, the origin
and end of all beings, the way of deluded
Ý±}¢¢ïùŠ²¢²: JJ 9 JJ ones, the way of devoted ones, the
omniscience of supreme, the limited
happiness of heaven seekers, the
transcendental unthinkable unmanifested,
infinite formless form of conscious-bliss
of AUM (Shiva) and UMA (Shakti) the
supremacy of equality and the way of
surrendering to supreme self are described.
SG • IX-32 to 37 XVI. Samagra Bhagavad Gita ... 537

Chapter 10
JJ ¥ƒ Îà¢}¢¢ïùŠ²¢²: 10 JJ The Path of Divine Splendours
ç±|¢êç¼²¢ïx¢ (Vibhuti Yoga)

1(1) Mighty armed! Hear you now
1(1) |¢ê² »± }¢ã¢Ï¢¢ã¢ï Ô¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J Supreme words, from me now.
2(2) Even the gods know not, see,

2(2) Ý }¢ï ç±Îé: „éÚx¢‡¢¢: Ðí|¢±æ Ý }¢ã¯ü²: J Not even seers, origin of ‘me’,
3(3) Knows me who as unborn, first,

3(3) ²¢ï }¢¢}¢…}¢Ý¢ôÎ ™ ±ïçœ¢ H¢ïÜU}¢ãïEÚ}¢ì J As lord of worlds, supreme, most,
¥„}}¢êÉ: „ }¢y²ïü¯é „±üÐ¢Ðñ: Ðí}¢éÓ²¼ï J Among the men he is the best,
4(4) Ï¢éçh¿¢¢üÝ}¢„}}¢¢ïã: ÿ¢}¢¢ „y²æ Î}¢: à¢}¢: J 4(4) Clarity, knowledge; intelligence,
Regulation, control; endurance,
5(5) ¥ôã„¢ „}¢¼¢ ¼éçCS¼Ð¢ï Î¢Ýæ ²à¢¢ïù²à¢: J 5(5) Harmlessness, equality also fame,
6(6) Great seers, seven; ancient ones,

6(6) }¢ã¯ü²: „# Ðê±ïü ™y±¢Ú¢ï }¢Ý±S¼ƒ¢ J Earlier four and Manus; great ones,
7(7) Who knows this glory of me,

7(7) »¼¢æ ç±|¢êô¼ ²¢ïx¢æ ™ }¢}¢ ²¢ï ±ïçœ¢ ¼œ±¼: J As it is this yoga of me,
8(8) Origin of all beings is ‘me’,

8(8) ¥ãæ „±üS² Ðí|¢±¢ï }¢œ¢: „±Z Ðí±¼ü¼ï J Everything moves, because of ‘me’,
9(9) With minds in me, living in me,

9(9) }¢çÓ™œ¢¢ }¢e¼Ðí¢‡¢¢ Ï¢¢ï{²‹¼: ÐÚSÐÚ}¢ì J With each other they discuss me,
10(11) ¼ï¯¢æ „¼¼²éQU¢Ý¢æ |¢…¼¢æ Ðíèç¼Ðê±üÜU}¢ì J 10(10) To them, who are aligned in me,
538 Sri Samagra Bhagavad Gita SG • X-1 to 10

11(11) ¼ï¯¢}¢ï±¢ÝéÜU}Ð¢ƒü}¢ã}¢¿¢¢Ý…æ ¼}¢: J 11(11) Being moved in kindness of them,

12(12) Ultimate, supreme state is you,
12(12) ÐÚæ Ï¢ír¢ ÐÚæ {¢}¢ Ðç±~¢æ ÐÚ}¢æ |¢±¢Ýì J Pure and super goal is you,
ÐéL¯æ à¢¢E¼æ çÎÃ²}¢¢çÎÎï±}¢…æ ç±|¢é}¢ì JJ Divinity you, divine you,
13(13) ¥¢ãéSy±¢}¢ë¯²: „±ïü Îï±<¯Ý¢üÚÎS¼ƒ¢ J 13(13) All the seers, have said so,
¥ç„¼¢ï Îï±H¢ï Ã²¢„: S±²æ ™ñ± Ï¢í±èç¯ }¢ï JJ Asita - Devala, Vyasa, too;
14(14) „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ ±Îç„ ÜUïà¢± J 14(14) Keshava! What you said now,
Ý çã ¼ï |¢x¢±‹Ã²ôQU ç±ÎéÎïü±¢ Ý Î¢Ý±¢: JJ Knows you none, oh! Great one,
15(15) S±²}¢ï±¢y}¢Ý¢y}¢¢Ýæ ±ïyƒ y±æ ÐéL¯¢ïœ¢}¢ J 15(15) You are known by, your own self,
16(16) ±QUé}¢ãüS²à¢ï¯ï‡¢ çÎÃ²¢ s¢y}¢ç±|¢ê¼²: J 16(16) About divine glories of you,

²¢ç|¢<±|¢êç¼ç|¢HïÜü U¢çÝ}¢¢æSy±æ Ã²¢Œ² ç¼Dç„ JJ With which glories pervade you?
In all these worlds, how shine you?
17(17) ÜUƒæ ç±l¢}¢ãæ ²¢ïôx¢Sy±¢æ „Î¢ ÐçÚç™‹¼²Ýì J 17(17) Tell me, Yogi! How to know you,
18(18) ç±S¼Úï‡¢¢y}¢Ý¢ï ²¢ïx¢æ ç±|¢êô¼ ™ …Ý¢ÎüÝ J 18(18) In detail Janardan! Let me know,
|¢ê²: ÜUƒ² ¼ëç#<ã Ô¢ë‡±¼¢ï Ý¢çS¼ }¢ïù}¢ë¼}¢ì JJ Now fully satisfied is not me,

19(19) Very well then, let me tell,
19(19) ã‹¼ ¼ï ÜUƒç²c²¢ç}¢ çÎÃ²¢ s¢y}¢ç±|¢ê¼²: J Splendour of me, let me tell.
20(20) ¥ã}¢¢y}¢¢ x¢éÇ¢ÜUïà¢ „±ü|¢ê¼¢à¢²çSƒ¼: J 20(20) Winner of sleep! Self is me,

21(21) ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢éÁ²¢ïüç¼¯¢æ Úç±Úæà¢é}¢¢Ýì J 21(21) Among the suns “Vishnu” is me.
Among the bright, sun is me.
SG • X-11 to 21 XVI. Samagra Bhagavad Gita ... 539

22(22) ±ïÎ¢Ý¢æ „¢}¢±ïÎ¢ïùçS}¢ Îï±¢Ý¢}¢çS}¢ ±¢„±: J 22(22) Among the Vedas, “Sama” is me,
Among the divine, “Vasava” is me,
§ç‹Îí²¢‡¢¢æ }¢Ýp¢çS}¢ |¢ê¼¢Ý¢}¢çS}¢ ™ï¼Ý¢ JJ Among the senses, mind is me,
23(23) LÎí¢‡¢¢æ à¢VÚp¢çS}¢ ç±œ¢ïà¢¢ï ²ÿ¢Úÿ¢„¢}¢ì J 23(23) Among the ‘Rudras’, “Shankara”; me,
24(24) ÐéÚ¢ï{„¢æ ™ }¢éw²æ }¢¢æ ç±çh Ð¢ƒü Ï¢ëãSÐç¼}¢ì J 24(24) Among the priests, chief is me.
25(25) }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ çx¢Ú¢}¢S}²ïÜU}¢ÿ¢Ú}¢ì J 25(25) Among the seers, “Bhrigu” is me.
Among the letters, one letter; me.
²¿¢¢Ý¢æ …Ð²¿¢¢ïùçS}¢ Sƒ¢±Ú¢‡¢¢æ çã}¢¢H²: JJ Among sacrifice; “Japa” is me.
26(26) ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ Îï±¯èü‡¢¢æ ™ Ý¢ÚÎ: J 26(26) Among the trees, “Aswatha”; me.
27(27) ©Ó™ñ:Ÿ¢±„}¢E¢Ý¢æ ç±çh }¢¢}¢}¢ë¼¢ïj±}¢ì J 27(27) Among horses, “Uchaishravas”: me.

Along with nectar it is born, see.
»ïÚ¢±¼æ x¢…ï‹Îí¢‡¢¢æ ÝÚ¢‡¢¢æ ™ ÝÚ¢ç{Ð}¢ì JJ Among elephants, “Airavatam”: me.
28(28) ¥¢²é{¢Ý¢}¢ãæ ±…íæ {ïÝêÝ¢}¢çS}¢ ÜU¢}¢{éÜUì J 28(28) Among the weapons, “Vajra” is me.
29(29) ¥Ý‹¼p¢çS}¢ Ý¢x¢¢Ý¢æ ±L‡¢¢ï ²¢Î„¢}¢ã}¢ì J 29(29) Among the ‘Nagas’, “Ananta” is me.
Among water givers, “Varuna” is me.
30(30) Ðít¢Îp¢çS}¢ Îñy²¢Ýæ ÜU¢H: ÜUH²¼¢}¢ã}¢ì J 30(30) Among the ‘Daityas’, “Prahlada”: me.
Among the counters, “Kala” is me.
31(31) Ð±Ý: Ð±¼¢}¢çS}¢ Ú¢}¢: à¢›|¢ë¼¢}¢ã}¢ì J 31(31) Among the winds, “Pavana” is me.
Among the armed ones, “Rama” is me.
32(32) „x¢¢ü‡¢¢}¢¢çÎÚ‹¼p }¢Š²æ ™ñ±¢ã}¢…éüÝ J 32(32) Among created ones, beginning is me

Arjuna! Middle, end also is me.
33(33) ¥ÿ¢Ú¢‡¢¢}¢ÜU¢Ú¢ïùçS}¢ m‹m: „¢}¢¢ç„ÜUS² ™ J 33(33) Among ‘Aksharas’: “Akara” is me.

540 Sri Samagra Bhagavad Gita SG • X-22 to 33

34(34) }¢ëy²é: „±üãÚp¢ã}¢éj±p |¢ç±c²¼¢}¢ì J 34(34) Among the thieves, death is me.
ÜUè<¼: Ÿ¢è±¢üB Ý¢Úè‡¢¢æ S}¢ëç¼}¢ï{ü ¢ {ëç¼: ÿ¢}¢¢ JJ Among females, “Kriti”, “Shree”: me.
35(35) Ï¢ëãy„¢}¢ ¼ƒ¢ „¢}Ý¢æ x¢¢²~¢è À‹Î„¢}¢ã}¢ì J 35(35) Among ‘Samas’, “Brihastsama” me.
36(36) lê¼æ ÀH²¼¢}¢çS}¢ ¼ï…S¼ï…çS±Ý¢}¢ã}¢ì J 36(36) Among the gambling dice is me

37(37) ±ëc‡¢èÝ¢æ ±¢„éÎï±¢ïùçS}¢ Ð¢‡Ç±¢Ý¢æ {ÝT²: J 37(37) Among ‘Vrishnis’; “Vasudeva” is me.
Among ‘Pandavas’; “Dhanamajaya” is me.
38(38) Î‡Ç¢ï Î}¢²¼¢}¢çS}¢ Ýèç¼ÚçS}¢ ç…x¢è¯¼¢}¢ì J 38(38) Punishment of the punishers is me.
Strategy of the winners is me.
39(39) ²Ó™¢çÐ „±ü|¢ê¼¢Ý¢æ Ï¢è…æ ¼Îã}¢…éüÝ J 39(39) Arjuna! All beings’ origin: me.
40(40) Ý¢‹¼¢ïùçS¼ }¢}¢ çÎÃ²¢Ý¢æ ç±|¢ê¼èÝ¢æ ÐÚ‹¼Ð J 40(40) There is no end for glories of me.
Destroyer of enemies! Glories divine see!
»¯ ¼êgïà¢¼: Ðí¢ïQU¢ï ç±|¢ê¼ï<±S¼Ú¢ï }¢²¢ JJ These are told in brief by me.
41(41) ²lçm|¢êç¼}¢y„œ±æ Ÿ¢è}¢Îê<…¼}¢ï± ±¢ J 41(41) Enthusiastic is, that, which,

42(42) ¥ƒ±¢ Ï¢ãéÝñ¼ïÝ ôÜU ¿¢¢¼ïÝ ¼±¢…éüÝ J 42(42) Why this, why that, all these why?
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of divine splendours where

quest for knowing about divine glories, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï examples of divinity, and the ever
pervadingness of divine self and micro-cosmic
ç±|¢êç¼²¢ïx¢¢ï Ý¢}¢ Îà¢}¢¢ïùŠ²¢²: JJ 10 JJ nature of things and worlds within macro-
cosmic glorious divine self are described.
SG • X-34 to 42 XVI. Samagra Bhagavad Gita ... 541

Chapter 11
JJ ¥ƒ »ÜU¢Îà¢¢ïùŠ²¢²: 11 JJ The Path of Universal Vision
ç±EMÐ„æÎà¢üÝ²¢ïx¢ (Vishwaroopa Sandarshana Yoga)

1(1) Listening to Sri Krishna’s words
1(1) Ÿ¢éy±¢ Ÿ¢èÜUëc‡¢±™Ýæ Ú¢…‹Ð¢ƒ¢üïùÏ¢í±èœ¢Î¢ J Thankful Partha asked this,
}¢ÎÝéx¢íã¢² ÐÚ}¢æ x¢és}¢Š²¢y}¢„ç†¿¢¼}¢ J Lord! Being kind to my self,
²œ±²¢ïQUæ ±™S¼ïÝ }¢¢ïã¢ïù²æ ç±x¢¼¢ï }¢}¢ JJ When you imparted to me,
2(2) |¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ Ÿ¢é¼¢ñ ç±S¼Úà¢¢ï }¢²¢ J 2(2) Oh! Lotus eyed one! Heard from you,
3(3) »±}¢ï¼lƒ¢yƒ y±}¢¢y}¢¢Ýæ ÐÚ}¢ïEÚ J 3(3) Supreme one! Superform of you

4(4) }¢‹²„ï ²çÎ ¼ÓÀv²æ }¢²¢ ÎíCéç}¢ç¼ Ðí|¢¢ï J 4(4) Lord! If you think it is right,
²¢ïx¢ïEÚ ¼¼¢ï }¢ï y±æ Îà¢ü²¢y}¢¢Ý}¢Ã²²}¢ì JJ Yogeshwara! Show me your self,

5(5) Partha! See! Forms of me,
5(5) Ðà² }¢ï Ð¢ƒü MÐ¢ç‡¢ à¢¼à¢¢ïùƒ „ãdà¢: J Hundreds and thousands, see!
Different different ones,
Ý¢Ý¢ç±{¢çÝ çÎÃ²¢çÝ Ý¢Ý¢±‡¢¢üÜUë¼èçÝ ™ JJ Many coloured, shaped ones.
6(6) Ðà²¢çÎy²¢‹±„ê‹LÎí¢Ý¢çEÝ¢ñ }¢L¼S¼ƒ¢ J 6(6) Suns, fires, see! And angry ones!
Ï¢ãê‹²ÎëCÐê±¢üç‡¢ Ðà²¢p²¢üç‡¢ |¢¢Ú¼ JJ Unseen ones, see!, and shining ones!
7(7) §ãñÜUSƒæ …x¢yÜUëyFæ Ðà²¢l „™Ú¢™Ú}¢ì J 7(7) In one place, see!, whole worlds see!
8(8) Ý ¼é }¢¢æ à¢v²„ï ÎíCé}¢ÝïÝñ± S±™ÿ¢é¯¢ J 8(8) You cannot see,

With your eyes; me.
Divine sight to see
Yogic form of me!

9(9) King! Having said so!
9(9) »±}¢évy±¢ ¼¼¢ï Ú¢…‹}¢ã¢²¢ïx¢ïEÚ¢ï ãçÚ: J Hari, supreme Lord, oho!
Îà¢ü²¢}¢¢„ Ð¢ƒ¢ü² ÐÚ}¢æ MÐ}¢ñEÚ}¢ì JJ Has shown his form,
542 Sri Samagra Bhagavad Gita SG • XI-1 to 9

10(10) ¥ÝïÜU±QíUÝ²Ý}¢ÝïÜU¢Îì|¢é¼Îà¢üÝ}¢ì J 10(10) With many faces, eyes!
With many super sights!
11(11) çÎÃ²}¢¢Ë²¢}Ï¢Ú{Úæ çÎÃ²x¢‹{¢ÝéHïÐÝ}¢ì J 11(11) With many divine scents!

With divine garlands, ornaments!
12(12) çÎç± „ê²ü„ãdS² |¢±ïléx¢ÐÎéçyƒ¼¢ J 12(12) As in flash at once!

When rise thousand suns,
13(13) ¼~¢ñÜUSƒæ …x¢yÜUëyFæ Ðíç±|¢QU}¢ÝïÜU{¢ J 13(13) There in one place all worlds,
With many divisions, parts,
14(14) ¼¼: „ ç±S}¢²¢ç±C¢ï NCÚ¢ï}¢¢ {ÝT²: J 14(14) Then shocked and amazed,
With emotion he was filled,

15(15) Oh! Lord of Lords!! Now I see!
15(15) Ðà²¢ç}¢ Îï±¢æS¼± Îï± Îïãï In your body all beings I see!
„±¢ZS¼ƒ¢ |¢ê¼ç±à¢ï¯„Y¢Ýì J Supreme Lord on lotus I see!
Rishis, reptiles; divine I see!
Ï¢ír¢¢‡¢}¢èà¢æ ÜU}¢H¢„ÝSƒ-
}¢ë¯èæp „±üÝéÚx¢¢æp çÎÃ²¢Ýì JJ
16(16) ¥ÝïÜUÏ¢¢ãêÎÚ±v~¢Ýï~¢æ- 16(16) Infinite hands! Infinite trunks!
Ðà²¢ç}¢ y±¢æ „±ü¼¢ïùÝ‹¼MÐ}¢ì J End, middle, beginning unseen!
Universal lord! Universal form is seen!
Ðà²¢ç}¢ ç±EïEÚ ç±EMÐ JJ
17(17) çÜUÚèçÅÝæ x¢çÎÝæ ™çRU‡¢æ ™ 17(17) With crown and club, discuss too!,
Ðà²¢ç}¢ y±¢æ Îé<ÝÚèÿ²æ „}¢‹¼¢- Flaming more than fire and sun.
18(18) y±}¢ÿ¢Úæ ÐÚ}¢æ ±ïçÎ¼Ã²æ- 18(18) Imperishable, supreme, knowable you!
Ultimate treasure of universe, you!
y±}¢S² ç±ES² ÐÚæ çÝ{¢Ý}¢ì J Indestructible permanent secret you!
I think, ancient person is you!
y±}¢Ã²²: à¢¢E¼{}¢üx¢¢ï#¢
„Ý¢¼ÝSy±æ ÐéL¯¢ï }¢¼¢ï }¢ï JJ
SG • XI-10 to 18 XVI. Samagra Bhagavad Gita ... 543

19(19) ¥Ý¢çÎ}¢Š²¢‹¼}¢Ý‹¼±è²ü- 19(19) No start, middle and end I see!
Burning fires in mouths of you!
Ðà²¢ç}¢ y±¢æ Îè#ãé¼¢à¢±v~¢æ Whole universe is heated by you!
20(20) l¢±¢Ðëç¼Ã²¢ïçÚÎ}¢‹¼Úæ çã 20(20) Space between heaven, earth too!

Ã²¢#æ y±²ñÜUïÝ çÎà¢p „±¢ü: J Seeing terrible form of you.
Îëß¢Îì|¢é¼æ MÐ}¢éx¢íæ ¼±ïÎæ- Three worlds are trembling too,
Great one! In fear of sight of you.
21(21) ¥}¢è çã y±¢æ „éÚ„Y¢ ç±à¢ç‹¼ 21(21) Divine groups enter into you,
ÜUïç™jè¼¢: Ðí¢TH²¢ï x¢ë‡¢ç‹¼ J Great Rishis, Siddhas, greet you
S±S¼èy²évy±¢ }¢ã<¯ç„h„Y¢: With many hymns they praise you.
(22) Rudras, Adityas and Vasus too,
S¼é±ç‹¼ y±¢æ S¼éç¼ç|¢: ÐécÜUH¢ç|¢: JJ Sadhyas, Vishwas, and ashwins too,
(22) LÎí¢çÎy²¢ ±„±¢ï ²ï ™ S¢¢Š²¢-
ç±EïùçEÝ¢ñ }¢L¼p¢ïc}¢Ð¢p J
22 x¢‹{±ü²ÿ¢¢„éÚç„h„Y¢- 22 Maruts and further ushampas too,
Group of Gandharvas, Yakshas too,
±èÿ¢‹¼ï y±¢æ ç±çS}¢¼¢pï± „±ïü JJ Groups of Asuras, and Siddhas too,
With amazement, all gaze at you.
(23) MÐæ }¢ãœ¢ï Ï¢ãé±v~¢Ýï~¢æ- (23) Seeing great form of you,
}¢ã¢Ï¢¢ã¢ï Ï¢ãéÏ¢¢ãêLÐ¢Î}¢ì J Many faces and eyes of you,
Many hands, legs, feet of you,
Ï¢ãêÎÚæ Ï¢ãéÎæCî¢ÜUÚ¢Hæ- And many, many stomachs of you.
Îëß¢ H¢ïÜU¢: ÐíÃ²çƒ¼¢S¼ƒ¢ã}¢ì JJ Many myriad tusks of you,
Worlds are trembling, so me too!
23(24) Ý|¢:SÐëà¢æ Îè#}¢ÝïÜU±‡¢Z 23(24) With blazing colours fills sky you,
Ã²¢œ¢¢ÝÝæ Îè#ç±à¢¢HÝï~¢}¢ì J With mouths wide open, terrible is you,
With large burning eyes shining is you,
24(25) ÎæCî¢ÜUÚ¢H¢çÝ ™ ¼ï }¢é¶¢çÝ 24(25) With dangerous tusks when stand you,
Îëßñ± ÜU¢H¢ÝH„çó¢|¢¢çÝ J With terrible mouths when stand you,
Like “Pralaya” fire, when burn you,
çÎà¢¢ï Ý …¢Ýï Ý H|¢ï ™ à¢}¢ü My direction is lost, please hear you,
My peace is destroyed please listen you,
25(26) ¥}¢è ™ y±¢æ {ë¼Ú¢CîS² Ðé~¢¢: 25(26) Dhritarashtra’s sons, all of them,
„±ïü „ãñ±¢±çÝÐ¢H„Yñ: J Groups of the kings, all of them,
Bhishma, Drona and Karna too,
|¢èc}¢¢ï Îí¢ï‡¢: „ê¼Ðé~¢S¼ƒ¢„¢ñ Our own warriors joining too,

26(27) ±v~¢¢ç‡¢ ¼ï y±Ú}¢¢‡¢¢ ç±à¢ç‹¼ 26(27) Enter your mouths terrible ones,
27(28) ²ƒ¢ ÝÎèÝ¢æ Ï¢ã±¢ïù}Ï¢é±ïx¢¢: 27(28) Like the rivers going with speed,
¼ƒ¢ ¼±¢}¢è ÝÚH¢ïÜU±èÚ¢ Rush into flaming mouths indeed!
ç±à¢ç‹¼ ±v~¢¢‡²ç|¢ç±Á±Hç‹¼ JJ
28(29) ²ƒ¢ ÐíÎè#æ Á±HÝæ Ð¼X¢- 28(29) Like the insects going with speed,
¼ƒñ± Ý¢à¢¢² ç±à¢ç‹¼ H¢ïÜU¢- Burn in the mouths, they indeed !.
S¼±¢çÐ ±v~¢¢ç‡¢ „}¢ëh±ïx¢¢: JJ
29(30) HïçHs„ï x¢í„}¢¢Ý: „}¢‹¼¢- 29(30) Consuming all the worlds are you!
Ì¢ïÜU¢‹„}¢x¢í¢‹±ÎÝñÁ±üHçj: J Filling all worlds in brightness of you.
Oh! Vishnu! Flaming heat is you!.
¼ï…¢ïç|¢Ú¢Ðê²ü …x¢y„}¢x¢íæ-
|¢¢„S¼±¢ïx¢í¢: Ðí¼Ðç‹¼ ç±c‡¢¢ï JJ
30(31) ¥¢w²¢çã }¢ï ÜU¢ï |¢±¢Ýéx¢íÚêÐ¢ï- 30(31) Tell me please who are you,
Ý}¢¢ïùS¼é ¼ Îï±±Ú Ðí„èÎ J Please be kind I bow to you,
ç±¿¢¢¼éç}¢ÓÀ¢ç}¢ |¢±‹¼}¢¢læ- I wish to know, first one, you,
Ý çã Ðí…¢Ý¢ç}¢ ¼± Ðí±ëçœ¢}¢ì JJ Please tell me now, about you.

31(—) Narayana is Me, person-
31(—) Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ consciousness, Shiva is Me
Complete is Me also the Lord
Ðê‡¢¢üïùã}¢èà¢p ÐéÚ¢¼Ý¢ïùãæ Ancient is Me
çãÚ‡}¢²¢ï ¿¢¢ÝMÐ¢ïùã}¢çS}¢ JJ Goldful one, knowledgeful form is
Me
32(32) ÜU¢H¢ïùçS}¢ H¢ïÜUÿ¢²ÜUëyÐí±ëh¢ï- 32(32) Destroyer of world; time is me,

All these people wipes out; me,
H¢ïÜU¢‹„}¢¢ã¼éüç}¢ã Ðí±ëœ¢: J Now even without you, see!
All armies will be finished by me.

33(33) ¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï H|¢S± 33(33) Therefore get up and gain fame,
All these are killed by me,
}¢²ñ±ñ¼ï çÝã¼¢: Ðê±ü}¢ï± Savyasachi! Just instrument be.
çÝç}¢œ¢}¢¢~¢æ |¢± „Ã²„¢ç™Ýì JJ
34(34) Îí¢ï‡¢æ ™ |¢èc}¢æ ™ …²Îíƒæ ™ 34(34) Drona and Bhishma Jayadradha too,
Karna and all the warriors too,
ÜU‡¢Z ¼ƒ¢‹²¢ÝçÐ ²¢ï{±èÚ¢Ýì J All of them are already killed by me.
}¢²¢ ã¼¢æSy±æ …çã }¢¢Ã²çƒD¢- Lose fear, fight! Winner you be.

35(35) »¼ÓÀ>y±¢ ±™Ýæ ÜUïà¢±S² 35(35) Having heard Keshava’s words,
Arjuna then, uttered these words,
ÜUë¼¢TçH±ïüÐ}¢¢Ý: çÜUÚèÅè J Joined his palms, bowed his head,
With trembling voice, in fear he said:
Ý}¢SÜUëy±¢ |¢ê² »±¢ã ÜUëc‡¢æ-
„x¢eÎæ |¢è¼|¢è¼: Ðí‡¢}² JJ
36(36) All these worlds now praise you,
36(36) Sƒ¢Ýï Nç¯ÜUïà¢ ¼± ÐíÜUèy²¢ü Are delighted, in having seen you,
…x¢yÐíNc²y²ÝéÚÁ²¼ï ™ J All the devilish are running away from you,
All the sidhas are bowing to you.
„±ïü Ý}¢S²ç‹¼ ™ ç„h„Y¢: JJ
37(37) ÜUS}¢¢Ó™ ¼ï Ý Ý}¢ïÚ‹}¢ã¢y}¢Ýì 37(37) Why should they not, oh! Great self?
x¢Úè²„ï Ï¢ír¢‡¢¢ïùŒ²¢çÎÜU~¢ïü J Cause of supreme, ultimate self!
Infinite lord, universal self!
¥Ý‹¼ Îï±ïà¢ …x¢çó¢±¢„ Is and is not you, oh! Eternal self!
y±}¢ÿ¢Úæ „Î„œ¢yÐÚæ ²¼ì JJ
38(38) y±}¢¢çÎÎï±: ÐéL¯: ÐéÚ¢‡¢- 38(38) First lord you ancient you
Sy±}¢S² ç±ES² ÐÚæ çÝ{¢Ý}¢ì J Knower, knowable, supreme goal is you
±ïœ¢¢ç„ ±ïlæ ™ ÐÚæ ™ {¢}¢ All this is pervaded by you.
y±²¢ ¼¼æ ç±E}¢Ý‹¼MÐ JJ

39(39) ±¢²é²ü}¢¢ïùçx¢A±üM‡¢: à¢à¢¢V: 39(39) Wind is you, death is you,
Ðí…¢Ðç¼Sy±æ ÐíçÐ¼¢}¢ãp J Lord is you, grand sire you,
Ý}¢¢ï Ý}¢S¼ïùS¼é „ãdÜUëy±: Salutation! Salutation to you
ÐéÝp |¢ê²¢ïùçÐ Ý}¢¢ï Ý}¢S¼ï JJ Again and again I hail you,

40(40) Ý}¢: ÐéÚS¼¢Îƒ ÐëD¼S¼ï 40(40) From this side salutation to you,
From that side salutation to you,
Ý}¢¢ïùS¼é ¼ï „±ü¼ »± „±ü J From all sides salutation to you,
Oh! All in all! I salute you.
¥Ý‹¼±è²¢üç}¢¼ç±RU}¢Sy±æ- With ultimate might is sure you,
„±Z „}¢¢Œ¢A¢ïç¯ ¼¼¢ïùç„ „±ü: JJ With unending strength is sure you,
All this is pervaded by you,
Therefore all in all, sure is you.
41(41) „¶ïç¼ }¢y±¢ Ðí„|¢æ ²ÎéQUæ- 41(41) Thinking as my friend, you,

ãï ÜUëc‡¢ ãï ²¢Î± ãï „¶ïç¼ J “Eh! My friend!” I called you,
¥…¢Ý¼¢ }¢çã}¢¢Ýæ ¼±ïÎæ- Not knowing, greatness of you,
}¢²¢ Ðí}¢¢Î¢yÐí‡¢²ïÝ ±¢çÐ JJ Or from ignorance I said so.
42(42) ²Ó™¢±ã¢„¢ƒü}¢„yÜUë¼¢ïùç„ 42(42) While playing sitting or sleeping too

While eating, in private or public too,
ç±ã¢Úà¢Ä²¢„Ý|¢¢ï…Ýï¯é J Achuta! I had belittled you,
»ÜU¢ïùƒ±¢Œ²Ó²é¼ ¼y„}¢ÿ¢æ- Please forgive me, oh! Eternal you!
¼yÿ¢¢}¢²ï y±¢}¢ã}¢Ðí}¢ï²}¢ì JJ
43(43) Father of moving, non moving worlds is you!
43(43) çÐ¼¢ç„ H¢ïÜUS² ™Ú¢™ÚS² Great Guru, to be worshipped is you,
y±}¢S² ÐêÁ²p x¢éLx¢üÚè²¢Ýì J Who can Excel or be equal to you,
In three worlds none, equal to you.
Ý y±y„}¢¢ïùSy²|²ç{ÜU: ÜUé¼¢ïù‹²¢ï-
44(44) Therefore, now bowing down to you,
44(44) ¼S}¢¢yÐí‡¢}² Ðíç‡¢{¢² ÜU¢²æ- I Pray to you and request you,
Ðí„¢Î²ï y±¢}¢ã}¢èà¢}¢èÇK}¢ì J Oh! Dear lord, please forgive me you,
Like father to son, friend to friend too,
çÐ¼ï± Ðé~¢S² „¶ï± „w²é: Lover to beloved, forgive me you.
45(45) Though I am happy to see, unseen you,
45(45) ¥ÎëCÐê±Z Nç¯¼¢ïùçS}¢ Îëß¢ My mind is afraid and disturbed too,
|¢²ïÝ ™ ÐíÃ²çƒ¼æ }¢Ý¢ï }¢ï J Oh! Divine one! Please show that form,
Please be kind, lord of universal form.
¼Îï± }¢ï Îà¢ü² Îï± MÐæ-
Ðí„èÎ Îï±ïà¢ …x¢çó¢±¢„ JJ
46(46) With crown and mace, discuss to
46(46) çÜUÚèçÅÝæ x¢çÎÝæ ™RUãS¼- I wish to see, pleasant one, you,
ç}¢ÓÀ¢ç}¢ y±¢æ ÎíCé}¢ãæ ¼ƒñ± J The divine four handed form of you,
Universal form! Thousand handed you!
¼ïÝñ± MÐï‡¢ ™¼é|¢éü…ïÝ
„ãdÏ¢¢ã¢ï |¢± ç±E}¢ê¼ïü JJ

47(47) Arjuna! Because of grace of me,
47(47) }¢²¢ Ðí„ó¢ïÝ ¼±¢…éüÝïÎæ- By yoga of self, this form you could see,
Universal, bright, ancient, intimate “me”,
MÐæ ÐÚæ Îçà¢ü¼}¢¢y}¢²¢ïx¢¢¼ì J Which other than you, none could see.
¼ï…¢ï}¢²æ ç±E}¢Ý‹¼}¢¢læ-
²‹}¢ï y±Î‹²ïÝ Ý ÎëCÐê±ü}¢ì JJ
48(48) Ý ±ïÎ²¿¢¢Š²²ÝñÝü Î¢Ýñ- 48(48) Not through knowledge, by sacrifice not,
Ýü ™ çRU²¢ç|¢Ýü ¼Ð¢ïç|¢Mx¢íñ: J By men, this form, is ever seen not,
Oh! Hero of Kurus! This others see not.
»±æMÐ: à¢v² ¥ãæ ÝëH¢ïÜUï
ÎíCéæ y±Î‹²ïÝ ÜUéLÐí±èÚ JJ
49(49) }¢¢ ¼ï Ã²ƒ¢ }¢¢ ™ ç±}¢êÉ|¢¢±¢ï- 49(49) Do not worry for this form of me,
Do not be afraid by this form of me,
Îëß¢ MÐæ Í¢¢ïÚ}¢èÎëÑì }¢}¢ïÎ}¢ì J Be happy now and peaceful be,
Ã²Ðï¼|¢è: Ðíè¼}¢Ý¢: ÐéÝSy±æ- My original form you now see!
¼Îï± }¢ï LÐç}¢Îæ ÐíÐà² JJ

50(50) Having said, to Arjuna, Vasudeva so!
50(50) §y²…éüÝæ ±¢„éÎï±S¼ƒ¢ïvy±¢ Has shown his original form lo!
S±ÜUæ MÐæ Îà¢ü²¢}¢¢„ |¢ê²: J Having taken up his gentle form then,
¥¢E¢„²¢}¢¢„ ™ |¢è¼}¢ïÝæ-
|¢éy±¢ ÐéÝ: „¢ñ}²±Ðé}¢üã¢y}¢¢ JJ
51(51) Having seen human form of you,
51(51) ÎëßïÎæ }¢¢Ýé¯æ MÐæ ¼± „¢ñ}²æ …Ý¢ÎüÝ J I am composed now, I thank you,
§Î¢Ýè}¢¢çS}¢ „æ±ëœ¢: „™ï¼¢: ÐíÜUëô¼ x¢¼: JJ Janardan! by seeing now you,
My own nature is restored too.

52(52) That form is difficult to see,
52(52) „éÎéÎüà¢üç}¢Îæ MÐæ ÎëC±¢Ýç„ ²‹}¢}¢ J Which, Arjuna you could see,
Îï±¢ ¥Œ²S² MÐS² çÝy²æ Îà¢üÝÜU¢Ñì çÿ¢‡¢: JJ Even divine are eager to see,
53(53) Ý¢ãæ ±ïÎñÝü ¼Ð„¢ Ý Î¢ÝïÝ Ý ™ïÁ²²¢ J 53(53) Not by knowledge, by penance not,
54(54) |¢QUK¢ y±Ý‹²²¢ à¢v² ¥ã}¢ï±æç±{¢ïù…éüÝ J 54(54) With devotion in none-other way,
Arjuna it is possible I say,

55(55) }¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï }¢jQU: „X±<…¼: J 55(55) My works does who, thinks me who,
My devotee is who, unattached who,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of universal vision where

eagerness to have supervision, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï occurrence of vision of universal form, the
ç±EMÐ„æÎà¢üÝ²¢ïx¢¢ï Ý¢}¢ñÜU¢Îà¢¢ïùŠ²¢²: JJ 11 JJ excitement caused by supreme vision, the
verbalisation of cosmic vision, cosmic form
being creator, continuer, concluder, and
the person beyond all-in-all and every
thing. The unbearable tension caused by
the cosmic view and urge to return to
normal vision and peacefulness regained
and the way of non-wavering devotion to
know, see and be the superself, and the
steps to attain superself are described.
SG • XI-55 XVI. Samagra Bhagavad Gita ... 549

Chapter 12
JJ ¥ƒ m¢Îà¢¢ïùŠ²¢²: 12 JJ Path of Devotion
|¢çQU²¢ïx¢ (Bhakti Yoga)
Arjuna said
¥…éüÝ ©±¢™ 1(1) Among them, Krishna! Seek ever who,
1(1) »±æ „¼¼²éQU¢ ²ï |¢QU¢Sy±¢æ Ð²éüÐ¢„¼ï J With devotion, some worship you,
²ï ™¢Œ²ÿ¢Ú}¢Ã²QUæ ¼ï¯¢æ ÜUï ²¢ïx¢ç±œ¢}¢¢: JJ Of the two, better who, please intimate.
The Lord said

Ÿ¢è|¢x¢±¢Ýé±¢™ 2(2) Fixing their minds steady, on ‘me’
2(2) }¢Ä²¢±ïà² }¢Ý¢ï ²ï }¢¢æ çÝy²²éQU¢ ©Ð¢„¼ï J Who worship and seek ever ‘me’
Ÿ¢h²¢ ÐÚ²¢ïÐï¼¢S¼ï }¢ï ²éQU¼}¢¢ }¢¼¢: JJ Best seekers, they, so thinks me.
3(3) And those who seek undefinable

3(3) ²ï y±ÿ¢Ú}¢çÝÎïüà²}¢Ã²QUæ Ð²éüÐ¢„¼ï J Undestructible and ungraspable
4(4) „çó¢²}²ïç‹Îí²x¢í¢}¢æ „±ü~¢ „}¢Ï¢éh²: J 4(4) Controlling senses, each; whole lot
5(5) vHïà¢¢ïùç{ÜU¼ÚS¼ï¯¢}¢Ã²QU¢„QU™ï¼„¢}¢ì J 5(5) To reach me that way, strive they more.

In ‘ungraspable’ way, struggle is more.
¥Ã²QU¢ çã x¢ç¼Îéü:¶æ Îñã±çjÚ±¢Œ²¼ï JJ Ungraspable way is the difficult way.
6(6) ²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ }¢ç² „‹‹²S² }¢yÐÚ¢: J 6(6) But who dedicates his works in ‘me’,
7(7) ¼ï¯¢}¢ãæ „}¢éh¼¢ü }¢ëy²é„æ„¢Ú„¢x¢Ú¢¼ì J 7(7) He shall be taken up, by ‘me’, see!
8(8) }¢Ä²ï± }¢Ý ¥¢{yS± }¢ç² Ï¢éôh çÝ±ïà¢² J 8(8) Place your mind on ‘me’
Join intellect, yours, on ‘me’
çÝ±ç„c²ç„ }¢Ä²ï± ¥¼ ªŠ±Z Ý „æà¢²: JJ You will live, then, in ‘me’
9(9) ¥ƒ ç™œ¢æ „}¢¢{¢¼éæ Ý à¢ÜAU¢ïç¯ }¢ç² çSƒÚ}¢ì J 9(9) If you cannot calm your mind,
If in ‘me’, you cannot fix your mind
¥|²¢„²¢ïx¢ïÝ ¼¼¢ï }¢¢ç}¢ÓÀ¢#éæ {ÝT² JJ Winner of wealth! Take, practice way
10(10) ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ }¢yÜU}¢üÐÚ}¢¢ï |¢± J 10(10) Practice, if you cannot do

550 Sri Samagra Bhagavad Gita SG • XII-1 to 10

11(11) ¥ƒñ¼ÎŒ²à¢QU¢ïùç„ ÜU¼éZ }¢l¢ïx¢}¢¢çŸ¢¼: J 11(11) Even if that you cannot make
Shelter in ‘me’, then you take
12(12) Ÿ¢ï²¢ï çã ¿¢¢Ý}¢|²¢„¢Á¿¢¢Ý¢hK¢Ýæ ç±çà¢c²¼ï J 12(12) Rather than practice; knowledge is better
Rather than knowledge, meditation is better
Š²¢Ý¢yÜU}¢üÈUHy²¢x¢Sy²¢x¢¢ÓÀ¢ç‹¼ÚÝ‹¼Ú}¢ì JJ Better than meditation; leaving actions’ fruits
Peacefulness occurs when left are fruits.
13(13) ¥mïC¢ „±ü|¢ê¼¢Ý¢æ }¢ñ~¢: ÜUL‡¢ »± ™ J 13(13) Who hates none

Friendly, kind one
14(14) „‹¼éC: „¼¼æ ²¢ïx¢è ²¼¢y}¢¢ ÎëÉçÝp²: J 14(14) Happy, even, he ever seeks
}¢Ä²<Ð¼}¢Ý¢ïÏ¢éçh²¢üï }¢jQU: „ }¢ï çÐí²: JJ Intellect, mind; gives who ‘me’
15(15) ²S}¢¢ó¢¢ïçm…¼ï H¢ïÜU¢ï H¢ïÜU¢ó¢¢ïçm…¼ï ™ ²: J 15(15) Whom; fears not world

Who fears not world
ã¯¢ü}¢¯ü|¢²¢ïmïx¢ñ}¢éüQU¢ï ²: „ ™ }¢ï çÐí²: JJ Duality leaves, even is he,
16(16) ¥ÝÐïÿ¢: à¢éç™Îüÿ¢ ©Î¢„èÝ¢ï x¢¼Ã²ƒ: J 16(16) Expects not who, able clean who
„±¢üÚ}|¢ÐçÚy²¢x¢è ²¢ï }¢jQU: „ }¢ï çÐí²: JJ At the very start; leaves greed he,
17(17) ²¢ï Ý Nc²ç¼ Ý mïçC Ý à¢¢ï™ç¼ Ý ÜU¢Ñì ÿ¢ç¼ J 17(17) Neither he jumps, nor he hates
à¢é|¢¢à¢é|¢ÐçÚy²¢x¢è |¢çQU}¢¢‹²: „ }¢ï çÐí²: JJ Good, bad; leaves, stays even he
18(18) „}¢: à¢~¢¢ñ ™ ç}¢~¢ï ™ ¼ƒ¢ }¢¢Ý¢Ð}¢¢Ý²¢ï: J 18(18) Friends enemy same, near far same,
19(19) ¼éË²çÝ‹Î¢S¼éç¼}¢¢üñÝè „‹¼éC¢ï ²ïÝ ÜUïÝç™¼ì J 19(19) Praise blame he, silently bears
20(20) ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ ²ƒ¢ïQUæ Ð²éüÐ¢„¼ï J 20(20) Right way this, immortal way
Follows who, this proper way
Ÿ¢g{¢Ý¢ }¢yÐÚ}¢¢ |¢QU¢S¼ïù¼è± }¢ï çÐí²¢: JJ Dedication full, who thinks ‘me’,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of devotion containing the

description of two kinds of seekers, different
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï levels of efforts to reach the ultimate, and
|¢çQU²¢ïx¢¢ï Ý¢}¢ m¢Îà¢¢ïùŠ²¢²: JJ 12 JJ the qualities of devotee.
SG • XII-11 to 20 XVI. Samagra Bhagavad Gita ... 551

Chapter 13
JJ ¥ƒ ~¢²¢ïÎà¢¢ïùŠ²¢²: 13 JJ Path of Field and Knower of Field
ÿ¢ï~¢ÿ¢ï~¢¿¢ç±|¢¢x¢²¢ïx¢ (Khsetra Khsetragna Yoga)

1(1) Nature is what? Person is who?
1(1) ÐíÜUëô¼ ÐéL¯æ ™ñ± ÿ¢ï~¢æ ÿ¢ï~¢¿¢}¢ï± ™ J Field is what? Field-knower who?
»¼œ¢ï ÜUƒç²c²¢ç}¢ ¿¢¢Ýæ ¿¢ï²æ ™ |¢¢Ú¼ JJ I will tell now,, all that you
2(2) §Îæ à¢ÚèÚæ ÜU¢ñ‹¼ï² ÿ¢ñ~¢ç}¢y²ç|¢{è²¼ï J 2(2) This body, as field,

Kunti’s son!, is called
»¼l¢ï ±ïçœ¢ ¼æ Ðí¢ãé: ÿ¢ï~¢¿¢ §ç¼ ¼çmÎ: JJ As knower of field,
3(3) ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh „±üÿ¢ï~¢ï¯é |¢¢Ú¼ J 3(3) As knower of field, you know me,
4(4) ¼yÿ¢ï~¢æ ²Ó™ ²¢Îëv™ ²çmÜU¢çÚ ²¼p ²¼ì J 4(4) That field is how,
It disforms how,
„ ™ ²¢ï ²yÐí|¢¢±p ¼y„}¢¢„ïÝ }¢ï Ô¢ë‡¢é JJ That person is how,
His ability is how,
In brief know now,
From me, you now.
5(5) «ç¯ç|¢Ï¢üãé{¢ x¢è¼æ À‹Î¢ïç|¢<±ç±{ñ: ÐëƒÜUì J 5(5) Rishis sung this, in many ways,
Ï¢ír¢„ê~¢ÐÎñpñ± ãï¼é}¢çj<±çÝp¼ñ: JJ Brahma sutras, sure also said so,
6(6) }¢ã¢|¢ê¼¢‹²ãV¢Ú¢ï Ï¢éçhÚÃ²QU}¢ï± ™ J 6(6) The great elements and ego too,
7(7) §ÓÀ¢ mï¯: „é¶æ Îé:¶æ „Y¢¼pï¼Ý¢ {ëç¼: J 7(7) Like, dislike, pleasure, pain, too,
8(8) ¥}¢¢çÝy±}¢Îç}|¢y±}¢ôã„¢ ÿ¢¢ç‹¼Ú¢…ü±}¢ì J 8(8) Proudlessness; showlessness;

9(9) §ç‹Îí²¢ƒïü¯é ±ñÚ¢x²}¢ÝãV¢Ú »± ™ J 9(9) To sense desires; passionlessness;

552 Sri Samagra Bhagavad Gita SG • XIII-1 to 9

10(10) ¥„çQUÚÝç|¢c±X: Ðé~¢Î¢Úx¢ëã¢çÎ¯é J 10(10) Towards family, responsibleness,
11(11) }¢ç² ™¢Ý‹²²¢ïx¢ïÝ |¢çQUÚÃ²ç|¢™¢çÚ‡¢è J 11(11) Being in yoga of single mindedness;

12(12) ¥Š²¢y}¢¿¢¢ÝçÝy²y±æ ¼œ±¿¢¢Ý¢ƒüÎà¢üÝ}¢ì J 12(12) Always being in self-awareness;

Being conscious of that-essence-ness;
»¼Á¿¢¢Ýç}¢ç¼ Ðí¢ïQU}¢¿¢¢Ýæ ²Î¼¢ïù‹²ƒ¢ JJ This is knowledge in full-ness;
13(13) ¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ ²Á¿¢¢y±¢}¢ë¼}¢àÝé¼ï J 13(13) Knowable now, let pronounce; me,
14(14) „±ü¼: Ð¢ç‡¢Ð¢Îæ ¼y„±ü¼¢ùçÿ¢çà¢Ú¢ï}¢é¶}¢ì J 14(14) With hands and feet, present everywhere
15(15) „±ïüç‹Îí²x¢é‡¢¢|¢¢„æ „±ïüç‹Îí²ç±±<…¼}¢ì J 15(15) Through nature of senses, shining everywhere

16(16) Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ ™Ú}¢ñ± ™ J 16(16) In and out of the beings everywhere
Unmoving also moving everywhere
17(17) ¥ç±|¢QUæ ™ |¢ê¼ï¯é ç±|¢QUç}¢± ™ çSƒ¼}¢ì J 17(17) Being undivided, being one everywhere
Divided in beings, it appears everywhere
18(18) Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ïç¼S¼}¢„: ÐÚ}¢éÓ²¼ï J 18(18) Light of lights, shines everywhere

Beyond all darkness, bright everywhere
¿¢¢Ýæ ¿¢ï²æ ¿¢¢Ýx¢}²æ NçÎ „±üS² ç±çD¼}¢ì JJ Knowable, knowledge and it’s goal,
19(19) §ç¼ ÿ¢ï~¢æ ¼ƒ¢ ¿¢¢Ýæ ¿¢ï²æ ™¢ïQUæ „}¢¢„¼: J 19(19) This is field and the knowledge too,
Also knowable, in brief, told to you,
}¢jQU »¼çm¿¢¢² }¢j¢±¢²¢ïÐÐl¼ï JJ Knowing this, the devotee of me,
20(20) ÐíÜUëô¼ ÐéL¯æ ™ñ± ç±hKÝ¢çÎ ©|¢¢±çÐ J 20(20) Nature and person, both you know,
Are without beginning, yes, it’s so.
21(21) ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: ÐíÜUëç¼LÓ²¼ï J 21(21) The forming of mechanism and means too,
Cause is the nature that know you.
SG • XIII-10 to 21 XVI. Samagra Bhagavad Gita ... 553

22(22) ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã |¢éÑQUï ÐíÜUëç¼…¢‹x¢é‡¢¢Ýì J 22(22) Person, seated in nature, now you see!
Experiences “Gunas”, nature-born see.
23(23) ©ÐÎíC¢Ýé}¢‹¼¢ ™ |¢¼¢ü |¢¢ïQU¢ }¢ãïEÚ: J 23(23) Observer, allower; and supporter see!
ÐÚ}¢¢y}¢ïç¼ ™¢Œ²éQU¢ï ÎïãïùçS}¢‹ÐéL¯: ÐÚ: Supreme self, in everybody ‘me’,
24(24) ² »±æ ±ïçœ¢ ÐéL¯æ ÐíÜUëô¼ ™ x¢é‡¢ñ: „ã J 24(24) Knows this, real person who,
25(25) Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ ÜUïç™Î¢y}¢¢Ý}¢¢y}¢Ý¢ J 25(25) In meditation some see self,

26(26) ¥‹²ï y±ï±}¢…¢Ý‹¼: Ÿ¢éy±¢‹²ï|² ©Ð¢„¼ï J 26(26) Some other ones, knowing not self,
Hear from others, and worship self,
27(27) ²¢±y„T¢²¼ï çÜUç@y„œ±æ Sƒ¢±Ú…X}¢}¢ì J 27(27) Whatever is born in this world,

28(28) „}¢æ „±ïü¯é |¢ê¼ï¯é ç¼D‹¼æ ÐÚ}¢ïEÚ}¢ì J 28(28) Equally in living being all,
29(29) „}¢æ Ðà²ç‹ã „±ü~¢ „}¢±çSƒ¼}¢èEÚ}¢ì J 29(29) Who sees in living beings all,
30(30) ÐíÜUëy²ñ± ™ ÜU}¢¢üç‡¢ çRU²}¢¢‡¢¢çÝ „±üà¢: J 30(30) Nature alone does,

All of the works,
31(31) ²Î¢ |¢ê¼Ðëƒx|¢¢±}¢ïÜUSƒ}¢ÝéÐà²ç¼ J 31(31) Different beings in one,

32(32) ¥Ý¢çÎy±¢çó¢x¢éü‡¢y±¢yÐÚ}¢¢y}¢¢²}¢Ã²²: J 32(32) Beginning it has not,

Character it has not,
554 Sri Samagra Bhagavad Gita SG • XIII-22 to 32

33(33) ²ƒ¢ „±üx¢¼æ „¢ñÿ}²¢Î¢ÜU¢à¢æ Ý¢ïÐçHŒ²¼ï J 33(33) Though it is everywhere pervading all
34(34) ²ƒ¢ ÐíÜU¢à¢²y²ïÜU: ÜUëyFæ H¢ïÜUç}¢}¢æ Úç±: J 34(34) Though in whole worlds; Kunti’s son!
35(35) ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ïÚï±}¢‹¼Úæ ¿¢¢Ý™ÿ¢é¯¢ J 35(35) Difference of knower and field,

With knowledge-eye who sees indeed,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of nature and person, field

and knower of field (Khestra Khsetragna
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï Yoga) where knowledge of field and knower
ÿ¢ï~¢ÿ¢ï~¢¿¢ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ of field, details of field, knowledge, and
knowable, the person, self in the body, ever
~¢²¢ïÎà¢¢ïùŠ²¢²: JJ 13 JJ pervadingness of self, the oneness of self
and the way to attain supreme state are
described.
SG • XIII-33 to 35 XVI. Samagra Bhagavad Gita ... 555

Chapter 14
JJ ¥ƒ ™¼éÎüà¢¢ïùŠ²¢²: 14 JJ Path of Conduct
x¢é‡¢~¢²ç±|¢¢x¢²¢ïx¢ (Guna Yoga)

1(1) Top knowledge now, listen from me,
1(1) ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ ¿¢¢Ý¢Ýæ ¿¢¢Ý}¢éœ¢}¢}¢ì J It’s best one, again hear ye,
2(2) If one takes Path this one;

2(2) §Îæ ¿¢¢Ý}¢éÐ¢çŸ¢y² }¢}¢ „¢{}²ü}¢¢x¢¼¢: J With me becomes same and one,
„x¢ïüùçÐ Ý¢ïÐ…¢²‹¼ï ÐíH²ï Ý Ã²ƒç‹¼ ™ JJ At creation they have no birth,
3(3) }¢}¢ ²¢ïçÝ}¢üãÎìÏ¢ír¢ ¼çS}¢‹x¢|¢Z Î{¢}²ã}¢ì J 3(3) Great ultimate is my creation place,
My seed is placed, in that place
4(4) „±ü²¢ïçÝ¯é ÜU¢ñ‹¼ï² }¢ê¼ü²: „}|¢±ç‹¼ ²¢: J 4(4) Kunti’s son, forms; whatsoever
Are produced, here, there, wherever,
5(5) „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: ÐíÜUëç¼„}|¢±¢: J 5(5) Sattva, Rajas, and Tamas, these three,
Are character born gunas, you see,
çÝÏ¢ŠÝç‹¼ }¢ã¢Ï¢¢ã¢ï Îïãï ÎïçãÝ}¢Ã²²}¢ì JJ Mighty - armed - one! They bind see,
6(6) ¼~¢ „œ±æ çÝ}¢üHy±¢yÐíÜU¢à¢ÜU}¢Ý¢}¢²}¢ì J 6(6) Sattva, you know, is pure, defectless,
7(7) Ú…¢ï Ú¢x¢¢y}¢ÜUæ ç±çh ¼ëc‡¢¢„X„}¢éj±}¢ì J 7(7) Rajas, you know, is passion-ness
8(8) ¼}¢Sy±¿¢¢Ý…æ ç±çh }¢¢ïãÝæ „±üÎïçãÝ¢}¢ì J 8(8) Tamas, you hear, is knowledgeless.
9(9) „œ±æ „é¶ï „T²ç¼ Ú…: ÜU}¢üç‡¢ |¢¢Ú¼ J 9(9) Sattva binds men, with happiness,
10(10) Ú…S¼}¢p¢ç|¢|¢ê² „œ±æ |¢±ç¼ |¢¢Ú¼ J 10(10) Sattva dominates, Rajas, Tamas, know,
556 Sri Samagra Bhagavad Gita SG • XIV-1 to 10

111(11) „±üm¢Úï¯é ÎïãïùçS}¢‹ÐíÜU¢à¢ ©Ð…¢²¼ï J 11(11) Knowledge-light when brightly shines,
12(12) H¢ï|¢: Ðí±ëçœ¢Ú¢Ú}|¢: ÜU}¢ü‡¢¢}¢à¢}¢: SÐëã¢ J 12(12) Activity, greed, starting many things,
13(13) ¥ÐíÜU¢à¢¢ïùÐí±ëçœ¢p Ðí}¢¢Î¢ï }¢¢ïã »± ™ J 13(13) Dullness, inactivity and being reckless,
14(14) ²Î¢ „œ±ï Ðí±ëhï ¼é ÐíH²æ ²¢ç¼ Îïã|¢ë¼ì J 14(14) Predominant is Sattva in one when,
15(16) Ú…ç„ ÐíH²æ x¢y±¢ ÜU}¢ü„çX¯é …¢²¼ï J 15(15) Predominant Rajas, in one when
¼ƒ¢ ÐíHèÝS¼}¢ç„ }¢êÉ²¢ïçÝ¯é …¢²¼ï JJ To busier worlds, certainly he goes,
16(16) ÜU}¢ü‡¢: „éÜUë¼S²¢ãé: „¢çœ±ÜUæ çÝ}¢üHæ ÈUH}¢ì J 16(16) Fruit of Sattva; the purity is,
17(17) „œ±¢y„T¢²¼ï ¿¢¢Ýæ Ú…„¢ï H¢ï|¢ »± ™ J 17(17) Arises knowledge from Sattva see,
Ðí}¢¢Î}¢¢ïã¢ñ ¼}¢„¢ï |¢±¼¢ïù¿¢¢Ý}¢ï± ™ JJ Arises difficulty from Tamas you see,
18(18) ªŠ±Z x¢ÓÀç‹¼ „œ±Sƒ¢ }¢Š²ï ç¼Dç‹¼ Ú¢…„¢: J 18(18) To top most places, Sattvik ever grows
19(19) Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ ²Î¢ ÎíC¢ÝéÐà²ç¼ J 19(19) Character is one, whoever does.
20(20) x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè Îïã„}¢éj±¢Ýì J 20(20) Crosses he who, those ‘Gunas’ three,
SG • XIV-11 to 20 XVI. Samagra Bhagavad Gita ... 557

21(21) Beyond Gunas is who?
21(21) ÜUñ<HXñ›è‹x¢é‡¢¢Ýï¼¢Ý¼è¼¢ï |¢±ç¼ Ðí|¢¢ï J Beyond three is who?
Conducts how he?
Behaves how he?
Being kind ye,
Please tell me.

22(22) Light and work and delusion too,
22(22) ÐíÜU¢à¢æ ™ Ðí±ëôœ¢ ™ }¢¢ïã}¢ï± ™ Ð¢‡Ç± J When are present, hates not who,
23(23) Like unconcerned is seated who,

23(23) ©Î¢„èÝ±Î¢„èÝ¢ï x¢é‡¢ñ²¢üï Ý ç±™¢Ë²¼ï J By Gunas three, is moved not who,
x¢é‡¢¢ ±¼ü‹¼ §y²ï±æ ²¢ïù±ç¼Dç¼ ÝïX¼ï JJ That Gunas do behave knows well who,
Knowing that well stable is who.
24(24) In pleasant and pain balanced is who,

24(24) „}¢Îé:¶„é¶: S±Sƒ: „}¢H¢ïC¢à}¢ÜU¢@Ý: J Sand, stone, gold; as equal sees who,
25(25) }¢¢Ý¢Ð}¢¢Ý²¢ïS¼éË²S¼éË²¢ï ç}¢~¢¢çÚÐÿ¢²¢ï: J 25(25) Respect and insult equally bears who,
„±¢üÚ}|¢ÐçÚy²¢x¢è x¢é‡¢¢¼è¼: „ ©Ó²¼ï JJ At beginning of works leaves greed who,
26(26) }¢¢æ ™ ²¢ïùÃ²ç|¢™¢Úï‡¢ |¢çQU²¢ïx¢ïÝ „ï±¼ï J 26(26) Serves me well, in devotion Path who,
27(27) Ï¢ír¢‡¢¢ï çã Ðíç¼D¢ã}¢}¢ë¼S²¢Ã²²S² ™ J 27(27) For Supreme see, abode is me,

§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of conduct, where the

nature of three “Gunas” (characters), how
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï they bind, which behaviour they cause, the
x¢é‡¢~¢²ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ ™¼éÎàü ¢¢ïùŠ²¢²: JJ 14 JJ conduct of Sattvik, Rajasik and Tamasik, the
ways of one beyond Gunas, and the path to
supreme self are described.
558 Sri Samagra Bhagavad Gita SG • XIV-21 to 27

Chapter 15
JJ ¥ƒ Ð@Îà¢¢ïùŠ²¢²: 15 JJ Path of Super Personhood
ÐéL¯¢ïœ¢}¢Ðí¢ç#²¢ïx¢ (Purushottam Prapti Yoga)

1(1) Roots on top and branches below,
1(1) ªŠ±ü}¢êH}¢{:à¢¢¶}¢Eyƒæ ÐíãéÚÃ²²}¢ì J Peepal tree is unending you know,
2(2) ¥{p¢ïŠ±Z Ðí„ë¼¢S¼S² à¢¢¶¢ 2(2) Above and below branches grow well,
With nature and senses growth is well.
x¢é‡¢Ðí±ëh¢ ç±¯²Ðí±¢H¢: J Roots are strong, spread everywhere,
¥{p }¢êH¢‹²Ýé„‹¼¼¢çÝ
ÜU}¢¢üÝéÏ¢‹{èçÝ }¢Ýéc²H¢ïÜUï JJ
3(3) Ý MÐ}¢S²ïã ¼ƒ¢ïÐH|²¼ï 3(3) It’s full form is not at all known,
Ý¢‹¼¢ï Ý ™¢çÎÝü ™ „}Ðíç¼D¢ J Cut this tree, rooted so strong,
¥Eyƒ}¢ïÝæ „éç±MÉ}¢êH- With detachment axe, sharp and strong.
}¢„Xà¢›ï‡¢ {ëÉïÝ çÀœ±¢ JJ
4(4) ¼¼: ÐÎæ ¼yÐçÚ}¢¢<x¢¼Ã²æ 4(4) Attain that state, the supreme state,
Coming back nil, reaching which state.
²çS}¢‹x¢¼¢ Ý çÝ±¼üç‹¼ |¢ê²: J In ancient person; the origin of tree,
¼}¢ï± ™¢læ ÐéL¯æ ÐíÐlï Refuge you take, you are then free.
²¼: Ðí±ëçœ¢: Ðí„ë¼¢ ÐéÚ¢‡¢è JJ
5(—) „æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý¼ë#¢: 5(—) Gaining that state knowledgeful

seers,
ÜUë¼¢y}¢Ý¢ï ±è¼Ú¢x¢¢: Ðíà¢¢‹¼¢: J Self fulfilled ones, are detached
¼ï „±üx¢æ „±ü¼: Ðí¢Œ² {èÚ¢ peaceful ones,
They attain all pervading ultimate
²éQU¢y}¢¢Ý: „±ü}¢ï±¢ç±à¢ç‹¼ JJ state
That self attained ones staying at
supreme state
6(5) çÝ}¢¢üÝ}¢¢ïã¢ ç…¼„XÎ¢ï¯¢ 6(5) Proudness free and delusion free,

Attachment nil and completely free
¥Š²¢y}¢çÝy²¢ ç±çÝ±ëœ¢ÜU¢}¢¢: J Desire wiped clean in self being free,
m‹mñ<±}¢éQU¢: „é¶Îé:¶„æ¿¢ñ- Reaches eternal state, undeluded will.
x¢üÓÀ‹y²}¢êÉ¢: ÐÎ}¢Ã²²æ ¼¼ì JJ
SG • XV-1 to 6 XVI. Samagra Bhagavad Gita ... 559

7(—) ±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp¼¢ƒ¢ü: 7(—) They, in spiritual wisdom
established well
¼ï Ï¢ír¢H¢ïÜUï ™ ÐÚ¢‹¼ÜU¢Hï At final dissolution time in ultimate
worlds
ÐÚ¢}¢ë¼¢: ÐçÚ}¢éÓ²ç‹¼ Îé:¶¢¼ì JJ With immortality become and be
the supreme bliss.
8(6) Ý ¼j¢„²¼ï „ê²¢üï Ý à¢à¢¢V¢ï Ý Ð¢±ÜU: J 8(6) Brighter than fire, brightest one,
9(7) }¢}¢ñ±¢æà¢¢ï …è±H¢ïÜUï …è±|¢ê¼: „Ý¢¼Ý: J 9(7) An element of mine, the splendorous one,
In this world causes life, for each every one
10(8) à¢ÚèÚæ ²Î±¢Œ¢A¢ïç¼ ²Ó™¢Œ²éyRU¢}¢¼èEÚ: J 10(8) The Lord of life, a body when takes,
And that body, whenever he leaves,
x¢ëãèy±ñ¼¢çÝ „æ²¢ç¼ ±¢²éx¢ü‹{¢çÝ±¢à¢²¢¼ì JJ With him those six, then he takes,
11(9) Ÿ¢¢ï~¢æ ™ÿ¢é: SÐà¢üÝæ ™ Ú„Ýæ Í¢í¢‡¢}¢ï± ™ J 11(9) Through ears and eyes and also touch,
¥ç{D¢² }¢Ýp¢²æ ç±¯²¢ÝéÐ„ï±¼ï JJ Through the mind; addition to five,
12(10) ©yRU¢}¢‹¼æ çSƒ¼æ ±¢çÐ |¢éT¢Ýæ ±¢ x¢é‡¢¢ç‹±¼}¢ì J 12(10) Changing body or stationed in one,
13(11) ²¼‹¼¢ï ²¢ïçx¢ÝEñÝæ Ðà²‹y²¢y}¢‹²±çSƒ¼}¢ì J 13(11) While seeking the Lord, the endeavouring one,
14(12) ²Î¢çÎy²x¢¼æ ¼ï…¢ï …x¢j¢„²¼ïùç¶H}¢ì J 14(12) Bright light, which, comes from sun,
15(13) x¢¢}¢¢ç±à² ™ |¢ê¼¢çÝ {¢Ú²¢}²ã}¢¢ï…„¢ J 15(13) Permeating earth, the giver of food,
16(14) ¥ãæ ±ñE¢ÝÚ¢ï |¢êy±¢ Ðíç‡¢Ý¢æ Îïã}¢¢çŸ¢¼: J 16(14) I am the fire, which is inside the man,
Causing hunger for each, every man.
Ðí¢‡¢¢Ð¢Ý„}¢¢²éQU: Ð™¢}²ó¢æ ™¼é<±{}¢ì JJ Along the air, it burns all food,
17(15) „±üS² ™¢ãæ NçÎ „çó¢ç±C¢ï- 17(15) In hearts of all, seated is me,
}¢œ¢: S}¢ëç¼¿¢¢üÝ}¢Ð¢ïãÝæ ™ J Memory, knowledge is caused by me.
All the knowledge is known by me,
±ïÎñp „±ñüÚã}¢ï± ±ïl¢ï- Philosophy is also created by me.
±ïÎ¢‹¼ÜUëmïÎç±Îï± ™¢ã}¢ì JJ
560 Sri Samagra Bhagavad Gita SG • XV-7 to 17

18(—) Ý Ðé‡²Ð¢Ðï }¢}¢ Ý¢çS¼ Ý¢à¢¢ï 18(—) No merit or sin are for me and end
is not
Ý …‹}¢ Îïãïç‹Îí²Ï¢éçhÚçS¼ J Birth, body, organs, intellect are not
Ý |¢êç}¢Ú¢Ð¢ï }¢}¢ ±çqÚçS¼ Earth, water, fire, for me, are not
Also wind and space, for me, are not
Ý ™¢çÝH¢ï }¢ïùçS¼ Ý ™¢}Ï¢Úæ ™ J
19(—) »±æ ±çÎy±¢ ÐÚ}¢¢y}¢S±MÐæ x¢éã¢à¢²æ 19(—) Knowing this about supreme form
of that ONE
çÝcÜUH}¢çm¼è²}¢ì J Stationed in hearts the spotless
„}¢S¼„¢ôÿ¢ „Î„çmãèÝæ Ðí²¢ç¼ à¢éhæ secondless one
Witness of all without any IS and
ÐÚ}¢¢y}¢MÐ}¢ì JJ IS NOT
One attains purest form That
supreme state
20(16) m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï ÿ¢Úp¢ÿ¢Ú »± ™ J 20(16) Two kinds of persons are in the world,
21(17) ©œ¢}¢: ÐéL¯Sy±‹²: ÐÚ}¢¢y}¢ïy²éÎ¢N¼: J 21(17) Superior person than them two,
22(18) ²S}¢¢yÿ¢Ú}¢¼è¼¢ïùã}¢ÿ¢Ú¢ÎçÐ ™¢ïœ¢}¢: J 22(18) Higher than perishable is sure me,

23(19) ²¢ï }¢¢}¢ï±}¢„}}¢êÉ¢ï …¢Ý¢ç¼ ÐéL¯¢ïœ¢}¢}¢ì J 23(19) The non-ignorant who knows me,
24(20) §ç¼ x¢és¼}¢æ à¢¢›ç}¢Î}¢éQUæ }¢²¢ÝÍ¢ J 24(20) Greatest secret, is now told by me,
Oh! Pure one; this science, you see!
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is path of super person-hood, in which the

nature of tree of samsara (world), the way to
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï attain release from that tree, the supreme
ÐéL¯¢ïœ¢}¢Ðí¢ç#²¢ïx¢¢ï Ý¢}¢ Ð@Îà¢¢ïùŠ²¢²: JJ 15 JJ state attained by yogis of non attachment,
non duality and equanimity, the immortal
state of beyond any grief of the renunciators
with supreme spiritual knowledge and inner
core parity the importance of non-attachment
as a weapon, the self which is life energy inside
each living being, The supreme ultimate one
being beyond merit and sin, birth and death,
and beyond all elements, taintless oneness
of all, knowing THAT one as becoming THAT,
the description of perishable and imperishable
persons, and the state of super person-hood
are described.
SG • XV-18 to 24 XVI. Samagra Bhagavad Gita ... 561

Chapter 16
JJ ¥ƒ ¯¢ïÇà¢¢ïùŠ²¢²: 16 JJ Path of Divine and
Îñ±¢„éÚ„}Ðçm|¢¢x¢²¢ïx¢ Devilish Attributes
(Daivasura Sampadvibhaga Yoga)

1(1) Fearlessness and mind; purified,
1(1) ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ²¢ïx¢Ã²±çSƒç¼: J In knowledge path well unified.
2(2) ¥ôã„¢ „y²}¢RU¢ï{Sy²¢x¢: à¢¢ç‹¼ÚÐñà¢éÝ}¢ì J 2(2) Non-hurting, truth and anger-less,

Î²¢ |¢ê¼ïc±H¢ïHéŒy±æ }¢¢Îü±æ ãîèÚ™¢ÐH}¢ì JJ Envylessness and gentleness,
3(3) ¼ï…: ÿ¢}¢¢ {ëç¼: à¢¢ñ™}¢Îí¢ïã¢ïÝ¢ç¼}¢¢çÝ¼¢ J 3(3) Brightness, patience and stableness
Cleanliness, commitment, pridelessness
4(4) Î}|¢¢ï ÎÐ¢üïùç|¢}¢¢Ýp RU¢ï{: Ð¢Lc²}¢ï± ™ J 4(4) Showdom, vanity and arrogance,
Anger, harshness and ignorance,
5(5) Îñ±è „}Ðçm}¢¢ïÿ¢¢² çÝÏ¢‹{¢²¢„éÚè }¢¼¢ J 5(5) Divine attributes, give freedom,
Devilish attributes, blindful some,
6(6) m¢ñ |¢ê¼„x¢¢üñ H¢ïÜUïùçS}¢‹Îñ± ¥¢„éÚ »± ™ J 6(6) In this world, beings: types two,
7(7) Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ …Ý¢ Ý ç±ÎéÚ¢„éÚ¢ J 7(7) What is to do and what not to do,
Know not devilish, see now you.
8(8) ¥„y²}¢Ðíç¼Dæ ¼ï …x¢Î¢ãéÚÝèEÚ}¢ì J 8(8) “This universe is truthless,

¥ÐÚSÐÚ„}|¢ê¼æ çÜU}¢‹²yÜU¢}¢ãñ¼éÜU}¢ì JJ Mutual unison is it’s cause,
9(9) »¼¢æ ÎëçC}¢±C|² ÝC¢y}¢¢Ý¢ïùËÐÏ¢éh²: J 9(9) Petty minded of self, hold this view
10(10) ÜU¢}¢}¢¢çŸ¢y² ÎécÐêÚæ Î}|¢}¢¢Ý}¢Î¢ç‹±¼¢: J 10(10) With many desires, that are endless
}¢¢ïã¢Îìx¢ëãèy±¢„Îìx¢í¢ã¢‹Ðí±¼ü‹¼ïùà¢éç™±í¼¢: JJ With delusion and evil ideas
562 Sri Samagra Bhagavad Gita SG • XVI-1 to 10

11(11) ç™‹¼¢}¢ÐçÚ}¢ï²¢æ ™ ÐíH²¢‹¼¢}¢éÐ¢çŸ¢¼¢: J 11(11) With many wishes following in mirth,
12(12) ¥¢à¢¢Ð¢à¢à¢¼ñÏ¢üh¢: ÜU¢}¢RU¢ï{ÐÚ¢²‡¢¢: J 12(12) They are bound by the rope of greed
In desire and anger sinning indeed,
§üã‹¼ï ÜU¢}¢|¢¢ïx¢¢ƒü}¢‹²¢²ïÝ¢ƒü„T²¢Ýì JJ They strive for more and more wealth.
13(13) §Î}¢l }¢²¢ HÏ{ç}¢}¢æ Ðí¢ŒS²ï }¢Ý¢ïÚƒ}¢ì J 13(13) I gained today this and this,
14(14) ¥„¢ñ }¢²¢ ã¼: à¢~¢éãüçÝc²ï ™¢ÐÚ¢ÝçÐ J 14(14) I have killed my enemy that
§üEÚ¢ïùã}¢ãæ |¢¢ïx¢è ç„h¢ïùãæ Ï¢H±¢‹„é¶è JJ I am the lord and I enjoy
15(15) ¥¢ÉK¢ïùç|¢…Ý±¢ÝçS}¢ ÜU¢ïù‹²¢ïùçS¼ „Îëà¢¢ï }¢²¢ J 15(15) I am rich and well born one
16(16) ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ }¢¢ïã…¢H„}¢¢±ë¼¢: J 16(16) In many ways in the fanciful mind

In delusion gripping their mind
17(17) ¥¢y}¢„}|¢¢ç±¼¢: S¼Ï{¢ {Ý}¢¢Ý}¢Î¢ç‹±¼¢: J 17(17) In self-conceit sticking well,

18(18) ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ™ „æçŸ¢¼¢: J 18(18) In ignorance, power, showness,
19(19) ¼¢Ýãæ çm¯¼: RUêÚ¢‹„æ„¢Úï¯é ÝÚ¢{}¢¢Ýì J 19(19) Ignorant ones and cruel ones,
In this world, worst with hatefulness,
çÿ¢Ð¢}²…d}¢à¢é|¢¢Ý¢„éÚèc±ï± ²¢ïçÝ¯é JJ In to devilish births ever throws me,
20(20) ¥¢„éÚèæ²¢ïçÝ}¢¢Ðó¢¢ }¢êÉ¢ …‹}¢çÝ …‹}¢çÝ J 20(20) In devilish places taking birth,
}¢¢}¢Ðí¢Œ²ñ± ÜU¢ñ‹¼ï² ¼¼¢ï ²¢‹y²{}¢¢æ x¢ç¼}¢ì JJ In any way reach not me,
21(21) ç~¢ç±{æ ÝÚÜUS²ïÎæ m¢Úæ Ý¢à¢Ý}¢¢y}¢Ý: J 21(21) In three ways are gates of hell.
In go self-lost, through gates of hell.
22(22) »¼ñ<±}¢éQU: ÜU¢ñ‹¼ï² ¼}¢¢ïm¢Úñç›ç|¢ÝüÚ: J 22(22) From those three, who is free,
¥¢™Úy²¢y}¢Ý: Ÿ¢ï²S¼¼¢ï ²¢ç¼ ÐÚ¢æ x¢ç¼}¢ì JJ He will practise good for self,
SG • XVI-11 to 22 XVI. Samagra Bhagavad Gita ... 563

23(23) ²: à¢¢›ç±ç{}¢éy„ëÁ² ±¼ü¼ï ÜU¢}¢ÜU¢Ú¼: J 23(23) In unscientific ways do behave who,
In the ways of desires is stuck who,
24(24) Therefore you take scientific way,

24(24) ¼S}¢¢ÓÀ¢›æ Ðí}¢¢‡¢æ ¼ï ÜU¢²¢üÜU¢²üÃ²±çSƒ¼¢ñ J Do and do not do in systematic way,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é That is the path of divine and devilish

attributes in which, the divine attributes, the
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï devilish attributes, the behaviour of devilish,
Îñ±¢„éÚ„}Ðçm|¢¢x¢²¢ïx¢¢ï Ý¢}¢ the three gates to hell and the way to
freedom are described.
564 Sri Samagra Bhagavad Gita SG • XVI-23 to 24

Chapter 17
JJ ¥ƒ „#Îà¢¢ïùŠ²¢²: 17 JJ Path of Dedication
Ÿ¢h¢~¢²ç±|¢¢x¢²¢ïx¢ (Shraddha Yoga)

1(1) In unscientific ways worship who,
1(1) ²ï à¢¢›ç±ç{}¢éy„ëÁ² ²…‹¼ï Ÿ¢h²¢ç‹±¼¢: J But with dedication worship who,
¼ï¯¢æ çÝD¢ ¼é ÜU¢ ÜUëc‡¢ „œ±}¢¢ã¢ï Ú…S¼}¢: JJ Their dedication is known as what?
The Lord said
Ÿ¢è|¢x¢±¢Ýé±¢™ 2(2) Dedication occurs in way three,
2(2) ç~¢ç±{¢ |¢±ç¼ Ÿ¢h¢ ÎïçãÝ¢æ „¢ S±|¢¢±…¢ J In everybody from, own nature see.
3(3) „œ±¢ÝéMÐ¢ „±üS² Ÿ¢h¢ |¢±ç¼ |¢¢Ú¼ J 3(3) As per nature in all men,
Bharata! Occurs dedication.
4(4) ²…‹¼ï „¢çy±ÜU¢ Îñ±¢‹²ÿ¢Úÿ¢¢æç„ Ú¢…„¢: J 4(4) Sattviks worship divine ones.
Rajasiks worship devilish ones.
Ðíï¼¢‹|¢ê¼x¢‡¢¢æp¢‹²ï ²…‹¼ï ¼¢}¢„¢ …Ý¢: JJ Tamasiks worship demonic ones.
5(5) ¥à¢¢›ç±çã¼æ Í¢¢ïÚæ ¼Œ²‹¼ï ²ï ¼Ð¢ï …Ý¢: J 5(5) In unscientific and horrible way,
Temper body who in terrible way,
6(6) ÜU¯ü²‹¼: à¢ÚèÚSƒæ |¢ê¼x¢í¢}¢}¢™ï¼„: J 6(6) Torture body and organs too,
They are fools know now you,
}¢¢æ ™ñ±¢‹¼: à¢ÚèÚSƒæ ¼¢ç‹±hK¢„éÚçÝp²¢Ýì JJ Torture ‘me’ too, their inner one,
7(7) ¥¢ã¢ÚSy±çÐ „±üS² ç~¢ç±{¢ï |¢±ç¼ çÐí²: J 7(7) Food also of all you see,
²¿¢S¼ÐS¼ƒ¢ Î¢Ýæ ¼ï¯¢æ |¢ïÎç}¢}¢æ Ô¢ë‡¢é JJ
Sacrifice tempering, giving too.
8(8) ¥¢²é:„œ±Ï¢H¢Ú¢ïx²„é¶Ðíèç¼ç±±{üÝ¢: J 8(8) Vitality, energy, vigorousness,
Health, happiness, cheerfulness,
ÚS²¢: çFx{¢: çSƒÚ¢ Nl¢ ¥¢ã¢Ú¢: „¢çœ±ÜUçÐí²¢: JJ Gives ever the sattvik food,
9(9) ÜUÅì±}HH±‡¢¢y²éc‡¢¼èÿ‡¢Mÿ¢ç±Î¢çãÝ: J 9(9) Bitter, sour and salty, lot,
Pungent, harshy, and soft not,
10(10) ²¢¼²¢}¢æ x¢¼Ú„æ Ðêç¼ Ð²éüç¯¼æ ™ ²¼ì J 10(10) Stale, tasteless, smelling lot,
SG • XVII-1 to 10 XVI. Samagra Bhagavad Gita ... 565

11(11) ¥ÈUH¢ÜU¢çÑì ÿ¢ç|¢²ü¿¢¢ï ç±ç{çÎC¢ï ² §Á²¼ï J 11(11) Because it is proper to do,
Without desiring returns too,
12(12) ¥ç|¢„‹{¢² ¼é ÈUHæ Î}|¢¢ƒü}¢çÐ ™ñ± ²¼ì J 12(12) Because it is great to show,
With desiring returns also,
§Á²¼ï |¢Ú¼Ÿ¢ïD ¼æ ²¿¢æ ç±çh Ú¢…„}¢ì JJ If done with impurity too,
13(13) ç±ç{ãèÝ}¢„ëC¢ó¢æ }¢‹~¢ãèÝ}¢Îçÿ¢‡¢}¢ì J 13(13) Being done in thought lessness,

Dedication less and method less,
Ÿ¢h¢ç±Úçã¼æ ²¿¢æ ¼¢}¢„æ ÐçÚ™ÿ¢¼ï JJ If done with ignorance too,
14(14) Îï±çm…x¢éLÐí¢¿¢Ðê…Ýæ à¢¢ñ™}¢¢…ü±}¢ì J 14(14) Respect to divine and pure ones,

Respect to teachers, knowing ones,
15(15) ¥Ýémïx¢ÜUÚæ ±¢v²æ „y²æ çÐí²çã¼æ ™ ²¼ì J 15(15) Unemotional speech, truthfulness
Cheerful words and pleasantness
S±¢Š²¢²¢|²„Ýæ ™ñ± ±¢Ñì }¢²æ ¼Ð ©Ó²¼ï JJ Prayer songs, self-studyness
16(16) }¢Ý:Ðí„¢Î: „¢ñ}²y±æ }¢¢ñÝ}¢¢y}¢ç±çÝx¢íã: J 16(16) Peace of mind and gentleness,

Self control and silence,
|¢¢±„æà¢éçhçÚy²ï¼œ¢Ð¢ï }¢¢Ý„}¢éÓ²¼ï JJ Purity of intentions and calmness,
17(17) Ÿ¢h²¢ ÐÚ²¢ ¼#æ ¼ÐS¼ç~¢ç±{æ ÝÚñ: J 17(17) With dedication in ways three
Tempers himself when man see!
¥ÈUH¢ÜU¢Ñì çÿ¢ç|¢²éüQUñ: „¢çœ±ÜUæ ÐçÚ™ÿ¢¼ï JJ In the fruits with interest none,
18(18) „yÜU¢Ú}¢¢ÝÐê…¢ƒZ ¼Ð¢ï Î}|¢ïÝ ™ñ± ²¼ì J 18(18) Seeking honour altering ways three
Does tempering when man see!
çRU²¼ï ¼çÎã Ðí¢ïQUæ Ú¢…„æ ™H}¢{íé±}¢ì JJ With detachment in fruits none,
19(19) }¢êÉx¢í¢ãï‡¢¢y}¢Ý¢ï ²yÐèÇ²¢ çRU²¼ï ¼Ð: J 19(19) In ignorance leaving ways three,
Troubles himself when man see,
ÐÚS²¢ïy„¢ÎÝ¢ƒZ ±¢ ¼œ¢¢}¢„}¢éÎ¢N¼}¢ì JJ Also troubles others when man,
20(2) Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ Îè²¼ïùÝéÐÜU¢çÚ‡¢ï J 20(20) Because it is right to give, it is done

21(21) ²œ¢é Ðíy²éÐÜU¢Ú¢ƒZ ÈUH}¢éçgà² ±¢ ÐéÝ: J 21(21) Because it gives name, when it is done,
Non consideration to returns, being none,
Îè²¼ï ™ ÐçÚçvHCæ ¼g¢Ýæ Ú¢…„æ S}¢ë¼}¢ì JJ With grudging for show, it is done,
22(22) ¥Îïø¢ÜU¢Hï ²g¢Ý}¢Ð¢~¢ï|²p Îè²¼ï J 22(22) Being careless when it is done

566 Sri Samagra Bhagavad Gita SG • XVII-11 to 22

23(23) ú ¼y„çÎç¼ çÝÎïüà¢¢ï Ï¢ír¢‡¢ç›ç±{: S}¢ë¼: J 23(23) “AUM: THAT SATH” in this way see,
Ï¢í¢r¢‡¢¢S¼ïÝ ±ïÎ¢p ²¿¢¢p ç±çã¼¢: ÐéÚ¢ JJ Vedas and Brahmanas are made by that,
24(24) ¼S}¢¢Î¢ïç}¢y²éÎ¢Ny² ²¿¢Î¢Ý¼Ð:çRU²¢: J 24(24) “AUM” is uttered first, at very start,

Of sacrifice, giving, you know that,
25(25) ¼çÎy²Ýç|¢„‹{¢² ÈUHæ ²¿¢¼Ð:çRU²¢: J 25(25) “THAT” is aimed at, and fruit not too.
Î¢ÝçRU²¢p ç±ç±{¢: çRU²‹¼ï }¢¢ïÿ¢ÜU¢çÑìÿ¢ç|¢: JJ While giving anything, working too,
26(26) „j¢±ï „¢{é|¢¢±ï ™ „çÎy²ï¼yÐí²éÁ²¼ï J 26(26) “SATH” is truth, reality, fact

27(27) ²¿¢ï ¼Ðç„ Î¢Ýï ™ çSƒç¼: „çÎç¼ ™¢ïÓ²¼ï J 27(27) Stationed in sacrifice, tempering too,
28(28) ¥Ÿ¢h²¢ ãé¼æ Îœ¢æ ¼ÐS¼#æ ÜUë¼æ ™ ²¼ì J 28(28) Without dedication when work done
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of dedication where three

Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï ways of dedication, unscientific way of
tempering, and three ways of food, sacrifice,
Ÿ¢h¢~¢²ç±|¢¢x¢²¢ïx¢¢ï Ý¢}¢ tempering of body, speech and mind, and
three ways of tempering and giving and the
„#Îà¢¢ïùŠ²¢²: JJ 17 JJ supreme statement “AUM THAT, SATH” and
what is “ASATH” are described.
SG • XVII-23 to 28 XVI. Samagra Bhagavad Gita ... 567

Chapter 18
JJ ¥ƒ ¥C¢Îà¢¢ïùŠ²¢²: 18 JJ Path of Release, Renunciation
}¢¢ïÿ¢„ó²¢„²¢ïx¢ (Moksha, Sanyasa Yoga)

1(1) Essence of renunciation, please let me know,
1(1) „ó²¢„S² }¢ã¢Ï¢¢ã¢ï ¼œ±ç}¢ÓÀ¢ç}¢ ±ïçÎ¼é}¢ì J Essence of relinquishment, please let me know.

2(2) Desireful works are left out when
2(2) ÜU¢}²¢Ý¢æ ÜU}¢ü‡¢¢æ ‹²¢„æ „ó²¢„æ ÜU±²¢ï ç±Îé: J Knowers call it renunciation then.
3(3) “Like defects, always leave out works”,

3(3) y²¢Á²æ Î¢ï¯±çÎy²ïÜUï ÜU}¢ü Ðí¢ãé}¢üÝèç¯‡¢: J Some great men say these words.
4(4) çÝp²æ Ô¢ë‡¢é }¢ï ¼~¢ y²¢x¢ï |¢Ú¼„œ¢}¢ J 4(4) Now listen my conclusion in that one,
5(5) ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý y²¢Á²æ ÜU¢²ü}¢ï± ¼¼ì J 5(5) Sacrifice, giving and tempering works,
6(6) »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ „Xæ y²vy±¢ ÈUH¢çÝ ™ J 6(6) But, one must do all those works,
Leaving attachment to fruits and works,
7(7) çÝ²¼S² ¼é „ó²¢„: ÜU}¢ü‡¢¢ï Ý¢ïÐÐl¼ï J 7(7) Do not renunciate obligatory works,
It is not fit to renounce those works,
8(8) Îé:¶ç}¢y²ï± ²yÜU}¢ü ÜU¢²vHïà¢|¢²¢œ²…ï¼ì J 8(8) If any one leaves his dutiful works,
9(9) ÜU¢²üç}¢y²ï± ²yÜU}¢ü çÝ²¼æ çRU²¼ïù…éüÝ J 9(9) If any one does his dutiful works,
10(10) Ý mïCKÜUéà¢Hæ ÜU}¢ü ÜUéà¢Hï Ý¢Ýé¯Á…¼ï J 10(10) Neither he hates difficult works,
568 Sri Samagra Bhagavad Gita SG • XVIII-1 to 10

11(11) Ý çã Îïã|¢ë¼¢ à¢v²æ y²QUéæ ÜU}¢¢ü‡²à¢ï¯¼: J 11(11) Not possible for any body see,
12(12) ¥çÝCç}¢Cæ ç}¢Ÿ¢æ ™ ç~¢ç±{æ ÜU}¢ü‡¢: ÈUH}¢ì J 12(12) Disliked, liked, and mixed; three,
Ways of fruits of works, you see.
|¢±y²y²¢çx¢Ý¢æ Ðíyï ² Ý ¼é „ó²¢ç„Ý¢æ v±ç™¼ì JJ These occur to, who relinquish not,
13(13) Ð@ñ¼¢çÝ }¢ã¢Ï¢¢ã¢ï ÜU¢Ú‡¢¢çÝ çÝÏ¢¢ï{ }¢ï J 13(13) Causes are five, oh! Great one
For fulfilment of works, know this one
„¢æw²ï ÜUë¼¢‹¼ï Ðí¢Qï U¢çÝ ç„h²ï „±üÜU}¢ü‡¢¢}¢ì JJ Spiritual knowledge describes that one
14(14) ¥ç{D¢Ýæ ¼ƒ¢ ÜU¼¢ü ÜUÚ‡¢æ ™ Ðëƒçx±{}¢ì J 14(14) The place of work and doer too
15(15) à¢ÚèÚ±¢ÑUì} ¢Ý¢ïç|¢²üyÜU}¢ü Ðí¢Ú|¢¼ï ÝÚ: J 15(15) With body, speech and mind also
Man begins the works, you may know,
‹²¢Ä²æ ±¢ ç±ÐÚè¼æ ±¢ Ð@ñ¼ï ¼S² ãï¼±: JJ Right or wrong he does work so
16(16) ¼~¢ñ±æ „ç¼ ÜU¼¢üÚ}¢¢y}¢¢Ýæ ÜUï±Hæ ¼é ²: J 16(16) When these five do the works
17(17) ²S² Ý¢ãæÜUë¼¢ï |¢¢±¢ï Ï¢éçh²üS² Ý çHŒ²¼ï J 17(17) With notion of ego who is not,
ãy±¢çÐ „ §}¢¢¡Ì¢ïÜU¢ó¢ ãç‹¼ Ý çÝÏ¢Š²¼ï JJ Whose intellect, is struck not,
Though he kills, these men; whole lot,
18(18) ¿¢¢Ýæ ¿¢ï²æ ÐçÚ¿¢¢¼¢ ç~¢ç±{¢ ÜU}¢ü™¢ïÎÝ¢ J 18(18) Work is initiated by the three;
19(19) ¿¢¢Ýæ ÜU}¢ü ™ ÜU¼¢ü ™ ç~¢{ñ± x¢é‡¢|¢ïÎ¼: J 19(19) Knowledge, work and doer also,
20(20) „±ü|¢ê¼ï¯é ²ïÝñÜUæ |¢¢±}¢Ã²²}¢èÿ¢¼ï J 20(20) In all beings as same and one,
21(21) Ðëƒvy±ïÝ ¼é ²Á¿¢¢Ýæ Ý¢Ý¢|¢¢±¢‹Ðëƒçx±{¢Ýì J 21(21) In all beings, the different one,
±ïçœ¢ „±ïü¯é |¢ê¼ï¯é ¼Á¿¢¢Ýæ ç±çh Ú¢…„}¢ì J In different ones, a different one,
22(22) ²œ¢é ÜUëyF±ÎïÜUçS}¢‹ÜU¢²ïü „QU}¢ãñ¼éÜU}¢ì J 22(22) Sticking to an object; single one,

Sees not the imperishable one,
SG • XVIII-11 to 22 XVI. Samagra Bhagavad Gita ... 569

23(23) çÝ²¼æ „XÚçã¼}¢Ú¢x¢mï¯¼: ÜUë¼}¢ì J 23(23) Obligatory one, in which attachment nil,
24(24) ²œ¢é ÜU¢}¢ïŒ„éÝ¢ ÜU}¢ü „¢ãVU¢Úï‡¢ ±¢ ÐéÝ: J 24(24) Desired one, in which attachment full,
When ego is not made null
çRU²¼ï Ï¢ãéH¢²¢„æ ¼Îí¢…„}¢éÎ¢N¼}¢ì JJ With lot of efforts when it is done,
25(25) ¥ÝéÏ¢‹{æ ÿ¢²æ ôã„¢}¢ÝÐïÿ² ™ Ð¢ñL¯}¢ì J 25(25) Loss causing one where care is nil,
}¢¢ïã¢Î¢Ú|²¼ï ÜU}¢ü ²œ¢œ¢¢}¢„}¢éÓ²¼ï JJ With lot of aggression when it is done,
26(26) }¢éQU„X¢ïùÝãæ±¢Îè {ëy²éy„¢ã„}¢ç‹±¼: J 26(26) Attachment free, from ego free,

27(27) Ú¢x¢è ÜU}¢üÈUHÐíïŒ„éHéüÏ{¢ï ôã„¢y}¢ÜU¢ïùà¢éç™: J 27(27) Attachment full, egoistic one,

28(28) ¥²éQU: Ðí¢ÜUë¼: S¼Ï{: à¢Æ¢ï ÝñcÜUëç¼ÜU¢ïùH„: J 28(28) Unsteady, uncultured, stubborn one,
29(29) Ï¢éhï|¢ïüÎæ {ë¼ïpñ± x¢é‡¢¼ç›ç±{æ Ô¢ë‡¢é J 29(29) Intellect and also stability see!
30(30) Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ ÜU¢²¢üÜU¢²ïü |¢²¢|¢²ï J 30(30) Action and also inaction too,
31(31) ²²¢ {}¢ü}¢{}¢Z ™ ÜU¢²Z ™¢ÜU¢²ü}¢ï± ™ J 31(31) Action also inaction too,
¥²ƒ¢±yÐí…¢Ý¢ç¼ Ï¢éçh: „¢ Ð¢ƒü Ú¢…„è JJ Sees which in incorrect way,
32(32) ¥{}¢Z {}¢üç}¢ç¼ ²¢ }¢‹²¼ï ¼}¢„¢±ë¼¢ J 32(32) Regards right as incorrect one,
„±¢üƒ¢üç‹±ÐÚè¼¢æp Ï¢éçh: „¢ Ð¢ƒü ¼¢}¢„è JJ In perverted way takes which one,
33(33) {ëy²¢ ²²¢ {¢Ú²¼ï }¢Ý:Ðí¢‡¢ïç‹Îí²çRU²¢: J 33(33) With firmness which regulates,

34(34) ²²¢ ¼é {}¢üÜU¢}¢¢ƒ¢ü‹{ëy²¢ {¢Ú²¼ïù…éüÝ J 34(34) With toughness which upholds,
35(35) ²²¢ S±Œ¢æA |¢²æ à¢¢ïÜUæ ç±¯¢Îæ }¢Î}¢ï± ™ J 35(35) With doggedness which ever clings,
To grief and fear and also dreams,
Ý ç±}¢é@ç¼ Îé}¢ïü{¢ {ëç¼: „¢ Ð¢ƒü ¼¢}¢„è JJ To dejection and is indulgent one,
36(36) „é¶æ çy±Î¢Ýèæ ç~¢ç±{æ à¢é‡¢é }¢ï |¢Ú¼¯ü|¢ J 36(36) Now pleasure, listen, is ways three,
37(37) ²œ¢Îx¢íï ç±¯ç}¢± ÐçÚ‡¢¢}¢ïù}¢ë¼¢ïÐ}¢}¢ì J 37(37) Like poison at beginning looks which one,
38(38) ç±¯²ïç‹Îí²„æ²¢ïx¢¢lœ¢Îx¢íïù}¢ë¼¢ïÐ}¢}¢ì J 38(38) Like nectar at beginning looks which one,
ÐçÚ‡¢¢}¢ï ç±¯ç}¢± ¼y„é¶æ Ú¢…„æ S}¢ë¼}¢ì J From meeting of senses, objects is which one,
39(39) ²Îx¢íï ™¢ÝéÏ¢‹{ï ™ „é¶æ }¢¢ïãÝ}¢¢y}¢Ý: J 39(39) Like poison at beginning occurs which one,
40(40) Ý ¼ÎçS¼ ÐëçƒÃ²¢æ ±¢ çÎç± Îï±ï¯é ±¢ ÐéÝ: J 40(40) In all these worlds, there is none,
41(41) Ï¢í¢r¢‡¢ÿ¢ç~¢²ç±à¢¢æ à¢êÎí¢‡¢¢æ ™ ÐÚ‹¼Ð J 41(41) Knowledgeable and also warriors too,
42(42) à¢}¢¢ï Î}¢S¼Ð: à¢¢ñ™æ ÿ¢¢ç‹¼Ú¢…ü±}¢ï± ™ J 42(42) Control, restraint tempering too,
43(43) à¢¢ñ²Z ¼ï…¢ï {ëç¼Î¢üÿ²æ ²éhï ™¢Œ²ÐH¢²Ý}¢ì J 43(43) Heroism, brightness and skillfulness,
44(44) ÜUëç¯x¢¢ïÚÿ²±¢ç‡¢Á²æ ±ñà²ÜU}¢ü S±|¢¢±…}¢ì J 44(44) Agriculture, cattle rearing, production, trade,
Acts of businessmen are thus made.
ÐçÚ™²¢üy}¢ÜUæ ÜU}¢ü à¢êÎíS²¢çÐ S±|¢¢±…}¢ì JJ Work, skill, expertise, endeavour too,
45(45) S±ï S±ï ÜU}¢ü‡²ç|¢Ú¼: „æç„ôh H|¢¼ï ÝÚ: J 45(45) Whatever work does anyone,

46(46) ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ ²ïÝ „±üç}¢Îæ ¼¼}¢ì J 46(46) From whom came living beings all,
By whom pervaded is this all,
47(47) Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: ÐÚ{}¢¢üyS±ÝéçD¼¢¼ì J 47(47) Even not well done, better own way,
Than well done, some others’ way,
48(48) „ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² „Î¢ï¯}¢çÐ Ý y²…ï¼ì J 48(48) Own natural works, Kunti’s son,
„±¢üÚ}|¢¢ çã Î¢ï¯ï‡¢ {ê}¢ïÝ¢çx¢AçÚ±¢±ë¼¢: JJ In all undertakings, defect is inherent,
49(49) ¥„QUÏ¢éçh: „±ü~¢ ç…¼¢y}¢¢ ç±x¢¼SÐëã: J 49(49) With intellect unattached everywhere,
Winner of self in freedom anywhere
ÝñcÜU}²üç„ôh ÐÚ}¢¢æ „ó²¢„ïÝ¢ç{x¢ÓÀç¼ JJ Renunciator, being concern-less
50(50) ç„ôh Ðí¢#¢ï ²ƒ¢ Ï¢ír¢ ¼ƒ¢ŒÝ¢ïç¼ çÝÏ¢¢ï{ }¢ï J 50(50) With realisation one reaches ultimate,
51(51) Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï {ëy²¢y}¢¢Ýæ çÝ²}² ™ J 51(51) With purified intellect unified who,
52(52) ç±ç±QU„ï±è HÍ±¢à¢è ²¼±¢PU¢²}¢¢Ý„: J 52(52) Stays in solitude, eats less who,
53(53) Ego, strength, show abandoned who,

53(53) ¥ãV¢Úæ Ï¢Hæ ÎÐZ ÜU¢}¢æ RU¢ï{æ ÐçÚx¢íã}¢ì J Desires, anger, myness has left who,
ç±}¢éÓ² çÝ}¢ü}¢: à¢¢‹¼¢ï Ï¢ír¢|¢ê²¢² ÜUËÐ¼ï JJ Who ever remains in peaceful state,
54(54) Ï¢ír¢|¢ê¼: Ðí„ó¢¢y}¢¢ Ý à¢¢ï™ç¼ Ý ÜU¢âç¼ J 54(54) In supreme state with self tranquil,
One does not grieve, his desires are nil,
55(55) |¢QUK¢ }¢¢}¢ç|¢…¢Ý¢ç¼ ²¢±¢‹²p¢çS}¢ ¼œ±¼: J 55(55) With devotion knows one me,
Who is me and extent of me,
56(56) „±üÜU}¢¢ü‡²çÐ „Î¢ ÜUé±¢ü‡¢¢ï }¢ÎìÃ²Ð¢Ÿ¢²: J 56(56) Even though doing all the works,
57(57) ™ï¼„¢ „±üÜU}¢¢üç‡¢ }¢ç² „ó²S² }¢yÐÚ: J 57(57) Mentally all works surrendering to me,
Ï¢éçh²¢ïx¢}¢éÐ¢çŸ¢y² }¢çÓ™œ¢: „¼¼æ |¢± JJ In shelter of, intellect path you be,

58(58) }¢çÓ™œ¢: „±üÎéx¢¢üç‡¢ }¢yÐí„¢Î¢œ¢çÚc²ç„ J 58(58) All the obstacles, with mind in me,
59(59) ²ÎãV¢Ú}¢¢çŸ¢y² Ý ²¢ïyS² §ç¼ }¢‹²„ï J 59(59) If taking shelter in ego of you,
ç}¢‰²ñ¯ Ã²±„¢²S¼ï ÐíÜUëç¼Sy±¢æ çÝ²¢ïÿ²ç¼ JJ Illusion is this resolve of you,
60(60) S±|¢¢±…ïÝ ÜU¢ñ‹¼ï² çÝÏ¢h: S±ïÝ ÜU}¢ü‡¢¢ J 60(60) Kunti’s son! Which you don’t wish to do,
ÜU¼éZ ÝïÓÀç„ ²‹}¢¢ïã¢yÜUçÚc²S²±à¢¢ïùçÐ ¼¼ì JJ Bound by your own work that you will do,
61(61) §üEÚ: „±ü|¢ê¼¢Ý¢æ Ngïà¢ïù…éüÝ ç¼Dç¼ J 61(61) In the hearts of the living beings all,
Arjuna! Is seated the lord of all,
62(62) ¼}¢ï± à¢Ú‡¢æ x¢ÓÀ „±ü|¢¢±ïÝ |¢¢Ú¼ J 62(62) In him, alone, take refuge; you,
*63(-) „¢æÐí¼‹¼é }¢ã¢Ï¢¢ã¢ï Ú¢Á²¢çÎ „éS±HÏ{²ï J *63(-) But for now, oh! Mighty armed you,
To gain the joy of kingdom, and
ÐÚ¢…²¢² à¢~¢éÝ¢}¢ì Îéx¢¢ü²¢: S}¢Ú‡¢}¢ì ÜUéL JJ others, true!
Remember and pray to Durga Devi
now, you
*64(-) S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhÝñ ¢‹¼Ú¢y}¢Ý¢ J *64(-) Praying now to that Durga Devi, you!
With purified inner self, true!
Îéx¢ü}¢ì ¼Úç¼ „±ü~¢ „±ü Îé:¶ñ Ðí}¢éÓ²¼ï JJ You will overcome obstacles, all
65(63) §ç¼ ¼ï ¿¢¢Ý}¢¢w²¢¼æ x¢és¢Îìx¢és¼Úæ }¢²¢ J 65(63) This knowledge was declared to you,
ç±}¢ëà²ñ¼Îà¢ï¯ï‡¢ ²ƒïÓÀç„ ¼ƒ¢ ÜUéL JJ Reflection upon it now fully do,
66(64) „±üx¢és¼}¢æ |¢ê²: à¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J 66(64) Secret of all secrets now tells me,
Listen the supreme words of me,
67(65) }¢‹}¢Ý¢ |¢± }¢jQU¢ï }¢l¢…è }¢¢æ Ý}¢SÜUéL J 67(65) Set your mind on me,
Devotee of me you ever be
* These are the two discovered shlokas in actual Bhojapatris, which remained unnoticed since 1609 (last 409 years)

68(66) „±ü{}¢¢ü‹ÐçÚy²Á² }¢¢}¢ïÜUæ à¢Ú‡¢æ ±í… J 68(66) Leaving fully all other ways ye,
¥ãæ y±¢ „±üÐ¢Ðï|²¢ï }¢¢ïÿ¢ç²c²¢ç}¢ }¢¢ à¢é™: JJ From your sins, all whole lot,
69(67) §Îæ ¼ï Ý¢¼ÐSÜU¢² Ý¢|¢QU¢² ÜUÎ¢™Ý J 69(67) To him this knowledge impart not,
70(68) ² §Îæ ÐÚ}¢æ x¢ésæ }¢jQUïc±ç|¢{¢S²¢ç¼ J 70(68) Who teaches this to devotees of me,
This supreme secret told by me.
|¢ôQU }¢ç² ÐÚ¢æ ÜUëy±¢ }¢¢}¢ï±ñc²y²„æà¢²: JJ This knowledge with devotion in me,
71(69) Ý ™ ¼S}¢¢‹}¢Ýéc²ï¯é ÜUçp‹}¢ï çÐí²ÜUëœ¢}¢: J 71(69) He does a deed dearer to me,

There is none like him if you see,
72(70) ¥Š²ïc²¼ï ™ ² §}¢æ {}²Z „æ±¢Î}¢¢±²¢ï: J 72(70) This dialogue the righteous one,
With interest studies which one,
73(71) Ÿ¢h¢±¢ÝÝ„ê²p à¢ë‡¢é²¢ÎçÐ ²¢ï ÝÚ: J 73(71) With dedication, without hate,
Who listens this one, listen my mate,
„¢ïùçÐ }¢éQU: à¢é|¢¢¡Ì¢ïÜU¢‹Ðí¢Œ¢A²é ¢yÐé‡²ÜU}¢ü‡¢¢}¢ì JJ From grief he will also be free
74(72) ÜUçÓ™Îï¼ÓÀ>¼æ Ð¢ƒü y±²ñÜU¢x¢íï‡¢ ™ï¼„¢ J 74(72) Partha! This then have you heard?

75(—) Oh! King! Remembering the words
75(—) Ú¢…‹„æS}¢ëy² ±¢v²æ¼çó¢x¢}¢¢x¢}¢x¢<|¢¼}¢ì J of the Lord, very true!
çÝà¢}² S±Sƒ}¢Ý„¢ Ðíã±ì ¢ïù±¢ï™Îƒ¢…éÝü : JJ Which are hidden in Vedas,
Upanishads too
76(73) ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ y±yÐí„¢Î¢‹}¢²¢Ó²é¼ J 76(73) My delusion is destroyed, memory is gained,
çSƒ¼¢ïùçS}¢ x¢¼„‹Îïã: ÜUçÚc²ï ±™Ýæ ¼± JJ Achuta! Because of your grace, all is gained.
Stable is me and gone are doubts
77(74) §y²ãæ ±¢„éÎï±S² Ð¢ƒüS² ™ }¢ã¢y}¢Ý: J 77(74) Thus I heard the great souls two,
In dialogue, Vasudeva, Partha too,
„æ±¢Îç}¢}¢}¢Ÿ¢¢ñ¯}¢Îì|¢é¼æ Ú¢ï}¢ã¯ü‡¢}¢ì JJ Wonderful one, made Arjuna charged,
78(75) Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢Ýï¼Îìx¢és}¢ãæ ÐÚ}¢ì J 78(75) By the grace of Vyasa that I heard,

The supreme secret, that I heard,

79(76) Ú¢…‹„æS}¢ëy² „æS}¢ëy² „æ±¢Îç}¢}¢}¢Îì|¢é¼}¢ì J 79(76) Oh! King! When I recollect, again and again,
Krishna’s and Arjuna’s dialogue again,
80(77) ¼Ó™ „æS}¢ëy² „æS}¢ëy² MÐ}¢y²Îì|¢é¼æ ãÚï: J 80(77) When I recollect again and again,
ç±S}¢²¢ï }¢ï }¢ã¢‹Ú¢…‹Ðíãéc²ï ™ ÐéÝ: ÐéÝ: JJ I am astonished now once again,
I rejoice oh! King again and again.
81(78) ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï ²~¢ Ð¢ƒ¢ïü {Ýé{üÚ: J 81(78) Where there is Krishna the great Master,
¼~¢ Ÿ¢è<±…²¢ï |¢êç¼{íéü±¢ Ýèç¼}¢üç¼}¢ü}¢ JJ There; prosperity, success, policy: right,
§ç¼ Ÿ¢è}¢Îì|¢x¢±Îìx¢è¼¢„êÐçÝ¯y„é This is the path of release and renunciation,

where difference between renunciation and
Ï¢ír¢ç±l¢²¢æ ²¢ïx¢à¢¢›ï Ÿ¢èÜUëc‡¢¢…éüÝ„æ±¢Îï relinquisition, the superiority of leaving the
}¢¢ïÿ¢„ó²¢„²¢ïx¢¢ï Ý¢}¢¢C¢Îà¢¢ïùŠ²¢²: JJ 18 JJ attachment to fruits, necessity of carrying
out works of sacrifice, giving and tempering,
three kinds of knowledge, work, doer,
intellect, stability and pleasure, and four
types of natural work, the appropriateness
of one’s own way, the ways to supreme
and ultimate state, the devotion as step to
enter into THAT supreme being, the
imperativeness of carrying out a task that
one must perform, the omnipresence of
inner self, advise to take shelter and
refuge of supreme shakti Durga devi to
gain what is lost and to win the
opponents in THIS struggle and war, the
opportunity of freedom of action to learner,
the instructions for taking refuge in
supreme self to become free from grief, the
guidelines for imparting, teaching and
sharing the supreme knowledge, the
recollection of great dialogue and great
vision and the all round progress that
occurs when a great Master and great
Achiever function in Harmony, are
described.

XVII. On the Other Side
We have looked into a good number of instances of Bhagavad Gitas with shlokas more than the
700 shlokas of Sri Adi Shankaracharya standard.
We have seen Abhinavagupta’s Githartha Samgraha with 700+16=716 shlokas, Gondal Gita 1
with 721 shlokas, Kashmir Pathanusarini Gita of 721 (700+20+1) shlokas, Gondal Gita 2 with
756 shlokas, Gondal Gita 3 with 756 shlokas, Actual Bhojapatris with 755 shlokas (same as
Sampoorna Bhojaptri Gita with 755 shlokas), Prachina Bhagavad Gita (1) of 755 shlokas, Prachina
Bhagavad Gita (2) with 746 shlokas.
We have also seen Samagra Bhagavad Gita which is exactly as per Mahabharata Mana Shlokas.
On the other side, there has been also search, research and seeking for Gitas of shorter versions,
which means Gita(s) with less than 700 shlokas.
In the 2nd chapter of this book “Mahabharata and Bhagavad Gita” (page 5), we have learnt that
Mahabharata itself had grown in three stages of Jaya Kavya, Bharata and Mahabharata with
8800, 24000 and about 1 lakh shlokas.
Therefore it is natural to assume that Bhagavad Gita had also shorter versions.
The first short version of Gita occurs in the well known spiritual work of Yoga Vasishta, in which
when Sri Rama gets depressed about material world and gets disinterested in royal duties, sage
Vasishta encourages Sri Rama to perform his responsibilities and narrates the future episodes of
Arjuna, Krishna and message of Gita in 7 cantos and 254 verses. This section of Yoga Vasishta is
called Arjunopakhyanam, which is a short version of Gita.
Out of these 254 shlokas the following 26 shlokas are from Bhagavad Gita in full or part, as given
below. This means the following distribution:
II-14, 16, 17, 18, 19, 20, 45, 48 (8); III-6,7,27 (3); IV-19, 20, 21, 48 (4); V-11 (1); VI-29, 31 (2); VII-
4 (1); IX-27 (1); X-1 (1): XII-13 (1); XV-5, 9 (2); XVIII-17,73 (2); Total 26.
Note: VI-29 appears twice
Apart from these shlokas the rest of 254 shlokas are with spirit of Gita. For ease of reading the
Gita shloka numbers are rearranged serially. These shlokas, which are from Bhagavad Gita are
marked with () in Samagra Gita (SG) (pages 495 to 575)
After the teaching of Yoga Vasishta containing about 30000 shlokas including these 254 verses,
Sri Rama regains the confidence and becomes ready to discharge his responsibilities.
Yoga Vasishta is highly respected work containing about 30000 verses of vedantic and Advaitic
spirituality. A shorter version called Laghu Vasishta is authored by a Kashmiri scholar called
Abhinanda (9-10 AD).
The core of Yoga Vasishta is in the form of AUM. There are 6 chapters out of which the third,
fourth, fifth and sixth chapters are about utpatti (creation — A), sthithi (continuity — U),
upashamanam (dissolution — M) and Nirvana (liberation — (.) bindu). This represents that entire
spirit of Upanishads are present in Yoga Vasishta.

The modern thinkers are of the opinion that Yoga Vasishta is written after Gita period between
6th century and 14th century, but first version was available in 1st century AD.
The traditionalist thinkers believe that Sage Vasishta foresaw the teaching of Gita by his Yogic
power. Which means that Yoga Vasishta was written much before Gita. Whether it is ancient or
recent the teaching of Yoga Vasishta is vast, deep, vedantic and inspirational.
Three important thinkers, scholars, researchers and authors believed that Gita was much shorter
at the beginning and many insertions, additions, interpolations and expansions of it occurred
because of the ideas and thoughts of masters and propounders of different schools of philosophies
and Darshanas and different ways of spiritual, religious thinkers. The three of those thinkers are
Rudolf Otto, Dr. G.S. Khair and Sri Phulgendu Sinha. “The original Gita – Song of the Supreme
One” by Rudolf Otto was published in 1933, 1934 and 1935 by George Allen and Unwin Ltd.,
containing 128 shlokas. “In Search of Original Gita” was authored by Dr. G.S. Khair and was
published in 1969. “Gita as it was Rediscovering the original Bhagavad Gita” authored by Sri
Phulgendu Sinha was published by Open Publishing Company, Lassalle, Illinois in 1986 and
1990, containing 84 shlokas.
Let us have a look at these three Gitas which give different views other than the 700 shlokas Gita
of Sri Adi Shankaracharya standard and 755 shlokas Bhojapatri Gita and other Gitas based on
Bhojapatris including Samagra Gita.
1. Original Gita
As per the author hon. Rudolf Otto the present day Gita (of 700 shlokas) is not the original
version and it is actually based on a primitive text – the original Gita – which itself was in no
sense a specifically doctrinal unit and, therefore, no Upanishad, but simply a fragment of most
magnificent epic “Mahabharata”, which in itself has undergone most diverse transformations,
interpolations, and perhaps even occasional abbreviations.
As per the author, in a short dialogue of 128 shlokas Krishna in a stupendous self-revelation of
his divine power manifests himself to Arjuna to lead him to obey the supreme divine decree,
showing him the true meaning of the occurrence of battle.
Krishna clearly tells Arjuna that it is not his (Arjuna’s) affair to decide what is to be done
here, but he must be nothing except the instrument of the omnipotent one who fulfils his
own purpose.
Thus Krishna subdues Arjuna’s resistance and induces him to declare his readiness to obey.
As per the author, Hon. Rudolf Otto, this narrative of universal vision is verily the climax of the
whole epic, revealing how an ancient traditional material of an earlier mighty fractional struggle
was transformed by the mind of profound poet who gave it its later form. It also witnesses the
sublimity and depth attained by the idea of God in ancient India. Nevertheless, the Krishna-
Arjuna Samvada was also in no sense a manual of instruction but purely and entirely a splendid
epic fragment, not doctrinal literature of any system nor a prophecy of any creed.
The main theme of original Gita, as per hon. Rudolf Otto, included the war situations, Arjuna’s
despondency and reluctance to fight, his confusion, withdrawal and declination to fight (All this
from Chapter I of present Gita); Krishna’s reminder about present reality, impermanancy of
body and eternal nature of soul, the wonder of inner self, the logic of unsuitability of abandoning
XVII. On the Other Side 577

the duty of warrior and advisability of carrying out the right war (All this from Chapter II of
present 700 shloka Gita).
The glimpses of divine glories, the Lord showing his universal form to Arjuna, the mind breaking
quantum form of the Super-vision containing the whole creation within it, the terrible form again
stressing for war as right action and asking Arjuna to become the just instrument (tool, equipment,
means) (All this in X and XI chapters); Krishna now in gentle form, reminding Arjuna that the
Supreme divinity is in hearts of all and advising him to leave all other ways and surrender to
Supreme divinity, leading Arjuna to commit himself to perform the duty and perform the duty of
war (All this in chapters XI and XVIII).
Then with the commitment of Arjuna, Gita concludes in 128 shlokas from Chapter I, Chapter
II, Chapter X, XI and XVIII without all the philosophies, paths and prophecies of Saankhya,
Karma, Gnana, Dhyana, Yoga and all other connected yogas which are termed as
interpolations and insertions.
The “original Gita” contains the following shlokas of present Gita: (I-1 to 47); (II-1 to 13, 20, 29
to 37); (X-1 to 8; XI-1 to 6, 8 to 12, 14, 17, 19 to 36, 41 to 51); (XVIII-58 to 61, 66, 72, 73).
“Original Gita” starts with:
and concludes with:
XVIII-73 ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ y±yÐí„¢Î¢‹}¢²¢Ó²é¼ J My delusion is destroyed, memory is gained,

The original Gita was, as per hon. Rudulf Otto is straight, simple, spiritual, and sacred process
from struggle to solution.
The following concluding lines of Hon. Rudolf Otto in the introduction dated 1915 are to be
noted:
“I contemplate with deep reverence, in conclusion, the great unknown Hindu, who could visualize
such a magnificent drama as related to the eleventh chapter and who succeeded in giving this its
present form (of 128 shlokas).”
Thus we have seen a shorter version of Gita which was the junction of Divine form and human
devotion. Now let us see another short version of Gita developed in 3 stages.
2. In Search of Original Gita

In search of original Gita is an important work regarding whether Gita was original or whether
the original Gita is expanded with insertions, additions, interpolations and extensions. This work
is by a noted researcher Dr. G.S. Khair (1898-1986). “In Search of Original Gita’ was published by
Somaiya Publications, Bombay in 1969.

Table 18: Three Authors - Three Gitas
Ch. Author 1 Author 2 Author 3 Samagra Gita SG
I 20-37, 45-47 21 1-19, 38-44 26 -1*
II 10-13, 18-30, 39, 47-52 24 1-9, 14-17, 31-38, 49 11, 51, 74, 75, 76, (8)
40-46, 53-72 78, 79, 80
III 1-16, 19, 26-29, 33-34, 17-18, 20-25, 30-32, 37, 38, 39, 40, 45, (7)
42 35-41, 43 46, 48
IV 16-19, 23-33, 37-42 1-15, 20-22, 34-36 24, 42 (2)
V 1-2, 4-6, 8-17 3, 7, 18-29 18 (1)
VI 1-6, 10-12, 18-28, 46 7-9, 13-17, 24-45, 47 29, 30, 32, 34 (4)
VII 1-30 24 24 (1)
VIII 8-10, 17-28 1-7, 11-16 9, 13, 14, 15, 16, 17, 18, (12)
19, 22, 23, 24, 33
IX 1-34 34 7, 30, 31 (3)
X 1-42 42 -
XI 1-55 53 31 -**
XII 1-20 20 -
XIII 1, 3-6, 19-21, 23-26, 2, 7-18, 22, 27-28, 31-32 1 (1)
29-30, 33-34
XIV 5-18, 20 1-4, 19, 21-27 -
XV 1-5 6-20 5, 7, 18, 19 (4)
XVI 1-24 -
XVII 2-4, 7-28 1, 5-6 -
XVIII 1-40, 49-53 41-48, 54-78 63, 64, 75 (3)
Saankhya-Karma-Yoga Tyaga-Karma Bhakti-Vedanta Upanishadic
600 BC 600 – 500 BC 300 – 200 BC On or before (45)
1609 AD
126 shlokas + 119 shlokas + 455 shlokas + 45 shlokas (47-2) 46-1
Gita 1 700 + 45 = 745 45
Gita 2 245 245 Bhojapatri
Gita 3 700
700 + 45
Author—1 Author—2 Author—3 Gita 4
* Reduction of 1 shloka from 3 x 2 to 2 x 3 SG I-26, 33
** Reduction of 1 shloka of 3 x 2 to 2 x 3 in SG XI-21, 22
Contributions of the Three Authors
Ch. I Author II Author III Author Total SG
I 21 26 47 -1
II 24 48 72 8
III 24 19 43 7
IV 21 21 42 2
V 15 14 29 1
VI 21 26 47 4
VII 30 30 1
VIII 14 14 28 12
IX 34 34 3
X 42 42 -
XI 55 55 -
XII 20 20 -
XIII 15 19 34 1
XIV 15 12 27 -
XV 5 15 20 4
XVI 24 24 -
XVII 25 3 28 -
XVIII 45 33 78 3
Total 126 119 455 700 45

Dr. Gajanan Sripat Khair has deeply studied the works of Indian authors C.V. Vaidya, R.C. Bhandarkar,
Justice Telang, B.G. Tilak, S. Dasgupta, G.V. Ketkar and Western authors W. Von, Humoldt, A Weber,
Adolph Halzman, E. Hopkins, Richard Garbe, Rudolf Otto, Edward Thomas, John Davies, Franklin
Edgerton, M. Winerentz, A.B. Keith and L.D. Barnet.
He had also studied the works of Mahatma Gandhi, Aurobindo Ghosh, R.D. Ranade and S.K.
Belvalkar. In previous pages we have learnt about Rudolf Otto and S.K. Belvalkar.
As per Dr. Khair the Gita is the result of the works of three authors whom he has called Author 1,
Author 2 and Author 3.
Author 1 lived before 600 B.C. and wrote “original Gita” (G1), containing 126 shlokas including
portions of chapters I to VI of present Gita with context of Sankhya and Yoga ways with Karmayoga.
Author 2 lived between 600 B.C. and 500 B.C. and added 119 shlokas containing portions of VIII,
XIII, XIV, XV, XVII, XVIII of present Gita with context of tyaga, karma and gunateetha.
Author 3 lived between 300 to 200 B.C. and added the bulk of 455 shlokas containing VII, IX, X,
XI, XVI and portions of the rest of chapters with the context of old and new ways and Vedanta,
bhakti. Please see the Table 18 (previous page) to get an overall picture of the scheme of Sri G.S.
Khair as regards Authors 1, 2, 3 and respective chapters and shlokas and the nature and extent
of the corresponding content.
The following things are to be importantly noted:
1) As per Mr. Khair all the 700 shlokas of Gita are relevant.
2) Gita is developed in three stages but by 200 B.C. the whole Gita was ready.
3) The 700 shlokas Gita was ready much before the times of Sri Adi Shankaracharya.
4) Even if three authors’ theory is correct the 700 shloka Gita became all round consisting of
Saankhya, yoga, vaisheshika, nyaya, vedic and upanishadic insights and concepts.
5) Intuitionally three authors concept somehow reminds the three narrators of Mahabharata, in
figures of Maharshi Vyasa, Epic Rishi Vyshampayana and great historian narrator Souti
Romaharshana (Ugrashravas). Three of them were masters of yoga and Saankhya, gnaan
and kama and bhakti and Vedanta.
6) This three author theory also represents integrated wisdom of Maharshi Vedavyasa who was
master of all 6 Darshanas and four paths of karma, gnaana, bhakti and dhyana.
7) Yoga Vasishta leans highly towards author 1.
Seeing the chart along with our 45 addition shlokas of Mahabharata Measure these shlokas are
so directed that upanishadic spirit of Gita becomes more complete.
3. The Gita As It Was

“The Gita as it was” is the work authored by Sri Phulgendu Shah who is a thinker and author with
Praja Socialist background and who has made a deep study of 700 verse Gita in line of many
Western and Indian thinkers like Shrader, Garbe, Otto and Belvalkar.
He is of the opinion that original Gita was very short and was basically a work based on Saankhya
philosophy developed and applied by kshatriya seers like Kapila, Buddha and Maha Vira. As per
him Vyasa is also a Kshatriya sage who authored Mahabharata and Gita.

The original verses were just 84 from present I, II and III chapters of present Gita. Thus the
original Gita of 84 shlokas was a short, beautiful, inspirational and it was a great success.
The despondency of Arjuna, declining to fight with own people, withdrawal to fight and grief. (All
this in I chapter)
The knowledge of self which is the light of self, stability of body-mind and intellect of the man,
generation of interest to know and the aspects of stable and able (all this in II chapter).
The path of work, performance of assigned duty without attachment, sacrifice in the form of
work without desire, necessity of carrying out work for well being of people, the nature of
knowledgeable and ignorant are covered. (All this in III chapter)
Finally this Gita concludes with Krishna’s endorsement to Arjuna that knowing the ultimate
through own intellect and positioning self in self, the enemy in the form of desire (meaning
Duryodhan) is to be decimated.
In the opinion of the author this is sufficient inspiration to Arjuna to carry out war as duty. As per
him, it is brahmanical thinkers like Shankaracharya who have inserted and interpolated vedic
and upanishadic portions which were taken up and continued by other acharyas, teachers and
thinkers.
As per him the original Gita which he called “Gita As It Was” was a poem of 84 verses which are
in the present Gita of 700 shlokas as below:
Chapter I: 28 to 34, 37, 40, 46, 47 = Total 11

Chapter II: 3, 11 to 31, 34 to 36, 39 to 41, 48, 50, 53, 56 to 58, 60, 64 to 70 = Total 42
Chapter III: 1 to 9, 16 to 21, 23 to 29, 32 to 35, 39 to 40, 42 to 43 = Total 31
Thus this Gita contained 84 shlokas (11 + 42 + 31 = 84).
The first shloka of this short Gita is:
I-28 ÜUëÐ²¢ ÐÚ²¢ç±C¢ï ç±¯èÎçó¢Î}¢Ï¢í±è¼ì J Full of kindness and closeness

Îëßï}¢æ S±…Ýæ ÜUëc‡¢ ²é²éy„éæ „}¢éÐçSƒ¼}¢ì JJ Said goodman with sadness
When I see these close ones
The last shlokas of this Gita is:
III-43 »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ „æS¼|²¢y}¢¢Ý}¢¢y}¢Ý¢ J Thus after knowing, the great ultimate
In summary “Gita as it was” includes the grief of Arjuna caused by attachment, the resulting
stress and strain, the delusion, withdrawal from duty (entire first chapter), 42 shlokas of II chapter
and 31 shlokas of III chapter which were sufficient to inspire Arjuna to taking up his responsibility.

XVIII. Bhagavad Gita and Completeness
Narayana Vaakyam
Sri Bhagavad Gita of 700 shlokas, “saptabhi shloka shataih” standardised by Sri Adi Shankaracharya,
1200 years ago, has entered into and permeated the psyche and spirit of people of India and
world because it is all round, integrated, all covering and complete. It is actually all-in-one and
one for all.
Many thinkers have examined Gita like x-ray, ultra sound, infra-red and MRI methods and came
to different conclusions that Gita was much shorter and contained only Saankhya and yoga
thoughts and later Bhakti, Gnaana, Vedic and Upanishadic themes were injected by Vedic,
Brahmanic and Upanishadic seers and scholars. Some others proposed that Gita was basically a
Bhakti and surrender process and Saankhya and Yoga ideas were injected later. Some others
have added more shlokas to take it more towards a particular way of spirituality.
In the process people have thought and acted like six blind visionaries regarding the Almighty
elephant.
This also applies to our own Indian authors who thought that Gita was much shorter or Gita was
developed in parts.
What Mr. Alfred W. Martin said in World Unity Magazine in May 1928, is very relevant in this
regard (please see box below).
The Bhagavad Gita

Alfred W. Martin in World Unity Magazine, May 1928
If the greatness of book is measured by its influence over human lives then is the Gita a
great book. For two thousand years it has swayed with ever growing power the mind and
heart of Hindu India. Millions have heard it, read it, translit it, found in it a range of hope,
comfort, inspiration, telling, as it does, of the consecration of life to a wholly unselfish
purpose and of an infinite love that forever and everywhere pours forth its inimitable grace
upon all who seek it.
This wide spread appeal of poem is accounted for, in part at least, by the very variety of
ideas it contains even as is the case with Christian Bible. As in the New Testament, so in the
Gita every kind of religious opinion has been given expression. Here the Vedantist finds his
Brahman-Atman; the Saankhyan Philosopher his “flux” theory; the Theist, his personal
God; the Pantheist, his All existent one; by whatever way a man thinks Salvation is to be
had, the Gita gives its endorsement. In other words the strength of Bhagavad Gita is its
adaptabilities to meet every sort of spiritual need.
To understand Bhagavad Gita we have to think about Vyasa. This name “Vyasa” became reality
after the great seer had organised Vedas (Veda Vyasa).

Vyasa – whether it is “Paarasharya Vyasa” “Krishna Dwaipayana Vyasa”, “Veda Vyasa” or even
“Badarayana Vyasa” – was a great inspired visionary, realised soul, insightful seer and the master
of all shastras (scriptures, sciences, treatises and sutras and Darshana) known at his time.
By the time of Vyasa Saankhya Sutras, Yoga Sutras, Nyaya Sutras, Vaisheshika Sutras were already
spread and known.
Vyasa Maharshi and Jaimini Maharshi were contemporaries. Actually, as per Mahabharata Jaimini
Maharshi was the learner of Vyasa Maharshi.
Vedanta Sutras of Badarayana and Dharma Sutras of Jaimini were also at contemporary times
because Badarayana and Jaimini quoted each other.
Many believe that Vyasa Maharshi and Badarayana Maharshi were the same persons. This writer
believes that they are one and the same persons.
Based on an earlier historical intra-clan battle during which a brief philosophical value based
dialogue occurred between the key warrior-leader and his wise guide, sage Vyasa developed
and narrated the epic of 'Jaya' with Gita as it's core. Latter 'Jaya' became 'Bharata' and 'Mahabharata'.
For an illustration and example of how high philosophy can be imbedded in a brief dialogue,
please see 'Essence of Bhagavad Gita' in the box on page 9.
Sage Vyasa had the mastery of Saankhya, Yoga, Nyaya, Vaisheshika, Poorva Mimamsa and Vedanta
Sutras.
Therefore Vyasa has integrated, interconnected, interwoven and synthesised the six Darshanas
into Gita. Thus Gita became most valuable jewel of Mahabharata, which we have noted in the
chapter 2 of “Mahabharata and Bhagavad Gita (page 5).
Krishna Chaitanya in his book “The Betrayal of Krishna – Vicissitudes of a Great Myth” (page 47)
says “The Mahabharata is not a sprawling medley that grew over the centuries as Buienen said,
it’s main story is a “conscious composition, the grand frame work, a design and Gita is not an
independent text that somehow wandered into the epic, but was created and developed as a
climax and solution”.
That Mahabharata is “a conscious composition” can be seen in Table 1 on page 19 (Mahabharata

versions-chapters) where the AUM(.)kara form of Mahabharata’s 18 chapters is clearly shown.
The making of war – 5 chapters (A), The war – the next 5 chapters (U), The peace after war – the
next 7 chapters (M) and the final transcendental chapter (.) is a conscious composition.
We can also see the “grand frame of work, a design” in Mahabharata: Conflict to peace – Ethics
vs Ego on page 6 and 7.
The great intellectual spirit and consciousness of Sage Vyasa has perceived and conceived both
the “conscious composition” and “Grand frame work – a design”.
XVIII. Bhagavad Gita and Completeness — Narayana Vaakyam 583

We can also see that the Gita is a “Climax and solution” (for life and liberation) in the diagrams
“Humanity to Divinity” on pages 15 and 16 and on back cover of this book. Gita is the solution for
grief to liberation in the form of Humanity (Sadhana), Transformation (Shodhana + Sandarshana)
and Divinity (Siddhi).
Coming to the question whether the original Gita is of 700 verses or much less like 128 verses or
84 verses or whether it was developed and progressed in steps and stages it is useful to note
that all the six Darshanas have spread throughout Gita.
This is because of super mastery of Sage Vyasa has based whole Gita on solid Nyaya philosophy
(pages 408 to 414) and integrated the Saankhya, yoga, vaisheshika, mimamsa and Vedanta
spiritualities.
All these Darshanas have permeated throughout Gita and are not limited to any portions, though
emphasis is given to different Darshanas in different chapters but they all became mutually
strengthening cementing forces for each other. This can be seen in pages (368 to 468).
In this regard it is worthwhile to note what Krishna Chaitanya, who has done monumental work
on “Mahabharata”, “Krishna” and “The Gita for Modern Man”, had to say in his “The Gita for
Modern Man” (page vii) “The Western scholars felt the Gita had a valid core of meaning. But
they also felt that some inconsistencies and contradictions had crept in and editing out
these would remove all ambiguity. Though well meant, this approach was let to some
complications. Each of the scholars, and there is a large number of them including Von
Humboldt, Weker, Holtzmann, Hopkins, Deussen, Jacobi, Schrader, Charpentier, Garbe,
Oldenkerg, Otto Winternitz, has lopped off some portion of Gita and if all these loppings
are taken into account, very little will be left. Mercifully, most of them have argued that the
excisions by others are not acceptable.”
Thus taking out any chapter, portion or part of Gita will disharmonise the Gita. All the
shlokas and chapters of Gita are interwoven and integrated to create wonderful picture of
the process of grief to liberation.
On the other hand thinking of Gita as the work of three authors, like what is done in “In Search
of Original Gita” (pages 578, 579) of G.S. Khair is also not necessary. The authors may be separated
in time but the six spiritualities are merged in the spirit of Gita. The unity and spirit of Gita is
beyond time, place, situation and individual analysers and critiques.
We have seen that 700 shlokas of Bhagavad Gita is permeated by all the six Darshanas of Saankhya,
Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta spiritualities.
Therefore the 700 shlokas together represent a complete, comprehensive, compact and conscious
integration of the spirituality of 6 Darshanas.
Reduction of even one shloka is not advisable and is to be avoided.

In this regard what Mr. M.P. Pandit a close follower of Sri Aurobindo says in his book “Thoughts
on Gita” (1900) is very relevant.
“The Gita is one of the scriptures which can be treated as a guide to spiritual life. It can be
treated as the guru. We have known people who have literally followed the instructions in
the Gita and have arrived. Mother speaks somewhere that you can treat Savitri as the guru.
There are some such texts and Gita is one of the most prominent of them. The Gita consists
of 700 verses. This number 700 seems to have some occult significance (for occult significance
of 700, please see - Importance of sevens of hundred shloka Gita - on page 464) because
another important scripture, Devi Mahatmya or Chandi Saptashati has also 700 verses
extolling the glory of the Divine Mother. Not one of these verses is redundant. Those who
have read Sanskrit scriptures know very well that there are repetitions, exaggerations, poetical
excesses in them but not so in the Gita. It is a compact work.”
A question is asked by critics: do you really mean to say that Krishna spoke and Arjuna
heard these 700 verses on the battlefield when trumpets were blown and both the hosts
were ready to fight? It is ridiculous. It is something foisted there, it could not have happened.
Actually, the dialogue has taken place on the battlefield. The Gita loses its background
shorn of the occasion, the battlefield, the crisis. What must have happened is that the message
had been given in a cryptic form suited to the occasion but later someone open to the inspiration
of Krishna has put them in this form. It forms an integral part of the Mahabharata.”
“Modern scholars have been speculating about what must have been the original Gita and what
could be the interpolated portions. Some scholars have reduced the number of verses to about
300. But that is not acceptable. Competent judges have found that from the first verse to the last
it is one compact piece of inspiration not admitting any reduction. So let us approach the Gita as
a scriptural text with a significant background, spoken under a high spiritual inspiration.”
The master visionary Vyasa has conceived Mahabharata as world consciousness and Gita
as self consciousness. Like self consciousness is embedded in world consciousness the
Gita is imbedded in Mahabharata.
We have seen the logic, glow, consciousness and spirit of Gita in the diagrams “Humanity to
Divinity and “Total Dedication and Divine Love” (page 15 and 16). The Gita chapters are flowing
from one to another. It is step-by-step progress from Grief to Liberation.
Actually the flow is striving (1 to 6 chapters), seeking (7 to 9 chapters), seeing (10 to 12 chapters)
and being (13 to 18 chapters).
In this regard please refer to “Importance of seven of hundred shlokas Gita of Sri Adi
Shankaracharya standard” on page 464.
Gita of 700 shlokas as a whole is a wholesome process of Humanity to Divinity, Nara to Narayana.
The greatness of Gita is exclaimed and expressed in Gita itself.

Gita Mahatmyam in Gita
Greatness of Gita as in Gita
II-72 »¯¢ Ï¢ír¢è çSƒç¼: Ð¢ƒü ÝñÝ¢æ Ðí¢Œ² ç±}¢ésç¼ J Partha! All this is ultimate state
çSƒy±¢S²¢}¢‹¼ÜU¢HïùçÐ Ï¢ír¢çÝ±¢ü‡¢}¢ëÓÀç¼ JJ In that state no delusion, hate
At the end time if, there stay men
VII-1 }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü ²¢ïx¢æ ²éT‹}¢Î¢Ÿ¢²: J Arjuna! Engaging mind in me,

¥„æà¢²æ „}¢x¢íæ }¢¢æ ²ƒ¢ ¿¢¢S²ç„ ¼ÓÀë‡¢é JJ Perform yoga taking shelter in me.
Doubtless, then, you will know me,
VII-2 ¿¢¢Ýæ ¼ïùãæ „ç±¿¢¢Ýç}¢Îæ ±ÿ²¢}²à¢ï¯¼: J That knowledge, the wisdomful,
²Á¿¢¢y±¢ Ýïã |¢ê²¢ïù‹²Á¿¢¢¼Ã²}¢±çà¢c²¼ï JJ Leaving nothing, I will tell.
Knowing which is nothing to know,
IX-1 §Îæ ¼é ¼ï x¢és¼}¢æ Ðí±ÿ²¢}²Ý„ê²±ï J Now let me tell the secret most,
¿¢¢Ýæ ç±¿¢¢Ý„çã¼æ ²Á¿¢¢y±¢ }¢¢ïÿ²„ïùà¢é|¢¢¼ì JJ Jealousless one! This is top most.
Knowing which, freedom from evil is.
X-1 |¢ê² »± }¢ã¢Ï¢¢ã¢ï Ô¢ë‡¢é }¢ï ÐÚ}¢æ ±™: J Mighty armed! Hear you now
²œ¢ïùãæ Ðíè²}¢¢‡¢¢² ±ÿ²¢ç}¢ çã¼ÜU¢}²²¢ JJ Supreme words, from me now.
Speaks me now in your interest.
X-2 Ý }¢ï ç±Îé: „éÚx¢‡¢¢: Ðí|¢±æ Ý }¢ã¯ü²: J Even the gods know not, see,
¥ã}¢¢çÎ<ã Îï±¢Ý¢æ }¢ã¯èü‡¢¢æ ™ „±üà¢: JJ Not even seers, origin of ‘me’,
Earlier than all seers is ‘me’

That person is how,
His ability is how,
In brief know now,
From me, you now.

XIV-1 ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ ¿¢¢Ý¢Ýæ ¿¢¢Ý}¢éœ¢}¢}¢ì J Top knowledge now, listen from me,
²Á¿¢¢y±¢ }¢éÝ²: „±ïü ÐÚ¢æ ç„çhç}¢¼¢ï x¢¼¢: JJ It’s best one, again hear ye,
After this world, reached ultimate.
XV-20 §ç¼ x¢és¼}¢æ à¢¢›ç}¢Î}¢éQUæ }¢²¢ÝÍ¢ J Greatest secret, is now told by me,
»¼ÎìÏ¢éÎìŠ±¢ Ï¢éçh}¢¢‹S²¢yÜUëy²p |¢¢Ú¼ JJ Oh! Pure one; this science, you see!
Understands who, secret; this one,
XVIII-63 §ç¼ ¼ï ¿¢¢Ý}¢¢w²¢¼æ x¢és¢Îìx¢és¼Úæ }¢²¢ J This knowledge was declared to you,
ç±}¢ëà²ñ¼Îà¢ï¯ï‡¢ ²ƒïÓÀç„ ¼ƒ¢ ÜUéL JJ Secret of secrets by me to you.
Reflection upon it now fully do,
XVIII-68 ² §Îæ ÐÚ}¢æ x¢ésæ }¢jQUïc±ç|¢{¢S²¢ç¼ J Who teaches this to devotees of me,
|¢ôQU }¢ç² ÐÚ¢æ ÜUëy±¢ }¢¢}¢ï±ñc²y²„æà¢²: JJ This supreme secret told by me.
This knowledge with devotion in me,
XVIII-70 ¥Š²ïc²¼ï ™ ² §}¢æ {}²Z „æ±¢Î}¢¢±²¢ï: J This dialogue the righteous one,
¿¢¢Ý²¿¢ïÝ ¼ïÝ¢ãç}¢C: S²¢ç}¢ç¼ }¢ï }¢ç¼: JJ With interest studies which one,
Knowledge sacrifice he does see
XVIII-73 ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ y±yÐí„¢Î¢‹}¢²¢Ó²é¼ J My delusion is destroyed, memory is gained,
XVIII-76 Ú¢…‹„æS}¢ëy² „æS}¢ëy² „æ±¢Îç}¢}¢}¢Îì|¢é¼}¢ì J Oh! King! When I recollect, again and again,
ÜUïà¢±¢…éüÝ²¢ï: Ðé‡²æ Nc²¢ç}¢ ™ }¢éãé}¢éüãé: JJ Krishna’s and Arjuna’s dialogue again,
The wonderful, pure discussion again,

This Gita is the great path containing the essence of all paths.
The 700 shloka Gita of “the saptabhi shloka shatai” accepted by Sri Adi Shankaracharya, Sri
Ramanujacharya, Sri Madhavacharya and Sri Sri Vallabhacharya and “sapta shatena puritam” as
confirmed by Paishacha Gita Bhashya, is the real original Gita, which was the blessing for humanity
so far and which is blessing for all the times in future.
Hanumadvirichita Paishacha Bhashya assures 700 shlokas of Gita - "Shlokamrutam sapta shatena
puritam" - "filled with nectar of 700 shlokas". Paishacha Gita Bhashyam further says "Sapta
gunitam - ena puritam tatparimitamm shlokabhinamanitaam - filled with seven times multiplied
hundred of shlokas of nectar. Thus the significance of 7 and 100 is clearly stated. As stated in the
box on page 46 Gita is perfectly integrated divine song nectar (Gitamrutam).
This 700 shlokas Gita is the optimal integration of 6 Darshanas of Saankhya, Yoga, Nyaya,
Vaisheshika, Mimamsas and Vedanta Darshanas and it is also the yoga shastra optimally
connecting four yogas in form of 18 yogas.
Then what happens to our 45 bhoorja patri additional shlokas and remaining 25 extra shlokas?
The 45 additional shlokas are very valuable additional shlokas emphasising the upanishadic
truths, slightly taking Gita more towards vedantic view. These are also the contributions of
a great latter times genius, the root writer of Bhojapatri Gita. It is highly useful to know and
remember them.
The extra 25 shlokas are new shlokas and one has to know the touch of creativity and value of
these shlokas.
Therefore Samagra Bhagavad Gita is the Gita to be studied and read again and again knowing
the original 700 shlokas and the value of additional 45 shlokas.
Salutations are also due to Guruji Rev. Sri Vidya Prakashanandaji for initiating the enquiry
about additional 45 shlokas, for this writer and Rev. Sri Acharya Charantirtha Maharaj for
searching and finding Bhojapatri Gita and for writing “Gondal Gitas” of great value.
Sri Adi Shankaracharya has done yeomen service to humanity (Alayam Karunalayam) by
clearly determining the 700 shlokas Gita as the original Gita, thus avoiding the debate
about versions of Gita and the number of shlokas.
The genius who added Gita maana shlokas has also done great service by limiting the additional
shlokas to 45 instead of possible many many shlokas.
Let us conclude our journey of enquiry and introspection with salutations to Sri Adi Shankaracharya,
Sri Ramanujacharya, Sri Madhavacharya, Sri Sri Vallabhacharya and the Bhoorja Patri Acharya
along with Gita Mana Shloka Acharya.
With best wishes and love and light.
Namaste,
Baroda
4.45 AM
9.6.2018

(10) Gita — Spirit and System in Life
CONTEMPLATION
3
GROWTH
IV III
(DHYANA YOGA) (GNAANA YOGA)
RESPONSIBILITY LEARNING
& &
TRUST KNOWLEDGE
(MUKTI) (YUKTI)
COMPREHENSION
DEVELOPMENT
COMPASSION
ENRICHMENT
SELF
4
2
I II
(BHAKTI YOGA) (KARMA YOGA)
DEVOTION WORK
& &
LOVE VALUE
(BHAKTI) (SHAKTI)
PROGRESS
1
CONTRIBUTION
Offer and Receive
I
1.
2.
OFFER DEVOTION
OFFER LOVE
-
-
RECEIVE LOVE
RECEIVE DEVOTION } MOTHER’S MANAGEMENT
II
3.
4.
OFFER WORK
OFFER VALUE
-
-
RECEIVE VALUE
RECEIVE WORK } FATHER’S MANAGEMENT
III
5.
6.
OFFER LEARNING
OFFER KNOWLEDGE
-
-
RECEIVE KNOWLEDGE
RECEIVE LEARNING } TEACHER’S MANAGEMENT
IV
7.
8.
OFFER RESPONSIBILITY
OFFER TRUST
-
-
RECEIVE TRUST
RECEIVE RESPONSIBILITY } GRANDFATHER’S MANAGEMENT
çÐ¼¢ã}¢S² …x¢¼¢ï }¢¢¼¢ {¢¼¢ çÐ¼¢}¢ã: J Father of the world, is sure me,
Mother, sustainer, grandfather, me BG-IX-17
xxxiii
(11) Song of Life (Jeevan Gita)
NARAYANA
I. GRIEF IN CONFLICT WHEN CLARITY IS NOT THERE

MAN GETS DROWNED IN GRIEF AND HE WITHDRAWS
II. LIGHT WHEN THERE IS A CONFLICT BETWEEN RIGHT AND WICKED FORCES
THE RIGHT FORCES HAVE TO RISE AND STAND UP
III. WORK DUTIFUL WORK IS A BOAT TO CROSS THE RIVER OF LIFE
IV. KNOWLEDGE WHEN WORK IS BAKED IN KNOWLEDGE FIRE
IT BECOMES WISDOM WEALTH
V. DETACHMENT WORK PURITY LEADS TO SELF PURITY
VI. SELF CONTROL STABLE MIND LEADS TO ABLE SELF
VII. WISDOM COSMIC CONSCIOUSNESS CONNECTS
ALL COMPONENTS FOR COMPLETENESS
VIII. ULTIMATE WORK AS OFFERING CONNECTS
INNER ESSENCE TO IMPERISHABLE SUPREME
IX. SECRET WHEN ONE TAKES ALL RESPONSIBILITY
HE BECOMES SUPREME ONE
X. GLIMPSES SELF IS THE ROOT OF ALL GLORIOUS CREATIONS
XI. VISION ALL GLORIOUS CREATIONS PUT TOGETHER
ARE WITHIN SUPREME SELF
XII. DEVOTION DEVOTEE IS DEDICATED TO DIVINITY
DIVINITY DEARLY LOVES DEVOTEE
DEVOTION AND DIVINITY INSPIRE EACH OTHER
XIII. FIELD BEHIND EVERY FIELD THERE IS A SPIRIT
EVERY SPIRIT CREATES A FIELD
XIV. CHARACTERS TRANSCENDING ACTIONS, FEELINGS AND THOUGHTS
IS BECOMING LIBERATED AND IMMORTAL
XV. SUPER PERSON I NESS TO WHY NESS TO EYE NESS TO HIGH NESS
IS EGO TO INTROSPECTION TO KNOWLEDGE TO CONSCIOUSNESS
XVI. DIVINITY THAT WHICH BINDS IS DEVILITY
THAT WHICH LIBERATES ID DIVINITY
EVERY PERSON HAS AN IN-BUILT DIVINITY
TO LIBERATE HIMSELF
XVII. DEDICATION ALL-UNIVERSE-ME IS THAT TRUTH
XVIII. LIBERATION SUPREME IS SEATED INSIDE
SELF IS SUPREME SOLUTION
xxxiv
(12) Next Move
¼¼¢ï {Ýæ…²æ ÎëCì±¢ Ï¢¢‡¢x¢¢‡Çè±{¢çÚ‡¢}¢ì J Then seeing Arjuna, the wealth winner, ready
ÐéÝÚï± }¢ã¢Ý¢Îæ Ã²„é…‹¼ }¢ã¢Úƒ¢: JJ With Bow and Arrow standing steady
All warriors admired him all around
And applauded him with roaring sound.
M.B.. VI-43-6
(13) Gita - Life Light

Hearing GITA wisdom is won,
Studying GITA knowledge is won,
Knowing GITA sage becomes one,
Practising GITA free becomes one.
START WITH DEVOTION AND FAITHFULNESS.

EXCEL IN YOUR WORK BEING EGOLESS.
KNOW THE ULTIMATE, THAT EXCELLENCE.
BE YOUR SELF, WITH UNIFIED, BLISS.
THIS IS THAT
THIS (SONG) IS THAT (SUPREME)
Spiritual Offer and Receive
We have seen upanishadic sources of 12 shlokas for Shankaracharya standard 700 shlokas
Bhagavad Gita (page 475-476)
We have also seen how and from where the additional shlokas have come into Bhojapatri Gita in
Table 17 (pages 485 to 495).
We can see from Table 6 (page 334) for the 32 shlokas from different upanishads within the 45
additional shlokas of Samagra Bhagavad Gita.
These are the details of the sources from which Gita has received some of the shlokas.
Gita not only received but offered its valuable shlokas to different spiritual works of Anu Gita,
Uttara Gita and Yoga Vasishta in pages (14), (14), and (576).
Thus Gita is the wonderful example of sweekar and samarpan – receive and offer.
This process of Receive and offer and receive itself is spiritual and divine.
Namaste!
xxxv
(14) Grief to Liberation — The Story of Gita
Arjun Reddy was the third amongst the five brothers Dharma Reddy, Bhim Reddy, Arjun Reddy,
Nakul Reddy and Sahadev Reddy. Dharma Reddy and brothers had a serious family rift about the
company shares with their cousins Suyodhan Reddy and his many brothers. As a matter of fact,
Dharma brothers were almost driven away from the original company “Bharat Industries Limited,’
by Suyodhan brothers. Dhritarashtra Reddy, the father of Suyodhan brothers gave a small share
with which Dharma brothers built the new business empire Indraprastha Industries Limited.
Krishna Rao, a relative of the Reddy brothers was more close and intimate with Arjun Reddy. He
became their Corporate Advisor. Suyodhan Reddy’s jealousy grew with the growth and progress
of Indraprastha Industries Limited. Hence, he developed a stratagem to take over the company
along with his brother Dushasan Reddy, his old friend and marketing director Karan Raju and his
cunning uncle Shakuni Saha, who was an expert in business games.
During the corporate war, Arjun Reddy and Krishna Rao were on their way to a solicitor’s firm.
Krishna was driving. It was a usual understanding between them; whenever they drove together
Krishna was to drive.
After parking the car they got off and began to head towards the office of the solicitor. Arjun
looked worried and depressed. The unpleasantness between the brothers disturbed him greatly.
He was lost in thoughts when he suddenly tripped and fell. He got hurt and he sat down. Krishna
lifted him and moved him to a more comfortable place, the garden within the premises.
He soothed and consoled him. He coaxed him, “Come on! Rise! What is this weakness at this
critical juncture?” Arjun said. “Krishna! I won’t fight with my own brothers. Why to fight? Let us
give the entire company to Suyodhan brothers.”
Krishna understood Arjun’s plight. He smiled and said, “Arjun! When a man faces a crisis because
of a conflict, everything appears gloomy and he feels disheartened. In this state he experiences
GRIEF. You are in grief. Come on! Collect your courage and spirit. You have a great spirit within
you. Self has unlimited capability. Self is the source. Self is the resource. Self is the force. Self is
course. Get up and walk on the course of self achievement. Arjun! Gain self stability. Being stable
and able is being on the path of excellence. ‘Will’ provides stability and ‘skill’ provides ability. Be
willful and skillful and be stable and able. That is SPIRIT OF SELF.” Arjun Reddy listened attentively.
A new spirit was surging through his body. He became stable. He was already able. He looked
bright. He said, “What next?”
Krishna continued with a smile. “When you come out of GRIEF and regain your SPIRIT OF SELF,
the next step is WORK. Work is the way. Work is medicine. Work is the answer. Work is the
solution. Work adds value. Work is the boat for journey of life. Skill in work is yoga. Arjun! Work,
work, work and work. Endeavour, work, contribute and achieve excellence.”
Arjun asked, “Okay. But is work alone sufficient? Do I have to become just a work horse? Is
working like a machine the destiny of man?” Krishna said, “Good! Work alone is not sufficient. In
addition to work one must acquire KNOWLEDGE. Knowledge has the edge of intelligence.
xxxvi
Knowledge clarifies, purifies and improves. Knowledge is the basis of creativity. When you know
- you grow, flow and glow. Real knowledge is to know the unlimited potential of the self. When
work is heat treated in knowledge fire it becomes a wise contribution. Work plus knowledge is
excellence. When you do, you experience. When you know, you can explain.” Arjun Reddy got
more interested. He was now bright with the knowledge of the knowledge. He questioned,
“Krishna! What is better, work or knowledge?” “Arjun! Knowledge and work are both good. White
collar people, eager to know more and more, take the path of knowledge. Blue collar people,
enthusiastic to acquire excellence take the path of work. When white collar people work with
their own hands and learn from the blue collar people, and when the blue collar people think
and acquire knowledge learning from the white collar people it becomes integrated knowledgeable
work and working knowledge.”
“Actually when you know what, where, when, who, how and why of work you get detached from
self interest. Superior work is work without selfish interest. Work gets elevated to contribution,
excellence and offering. Life itself is an offering. Work as an offering and WORK WITH DETACHMENT
is wonderful.”
Krishna paused to let Arjun absorb.
After a while Arjun said, “Yes! Work without selfish interest gives concentration.” Krishna spoke,
“Excellent! Concentration of mind is the key. SELF CONTROL is actually mind control. Self is best
friend of self. Self is worst enemy of self. When your mind is in your control you lift yourself up
but when you are in control of the mind you lower yourself. Concentration is the key to stabilize
the wavering mind. Concentration is meditation. In meditation your body, mind, intellect and
spirit are aligned. When your actions, feelings, thoughts and spirit are aligned any work or action
becomes meditation. In meditation, equanimity is attained. Equanimity is yoga.” Arjun was listening
with total concentration.
Krishna Rao continued, “Arjun! Now let us proceed to WISDOM. Wisdom is superior knowledge.
Knowing and seeing the essence of things is wisdom. Essence of a garland is thread. We see the
flowers, their colours and their beauty – but not the thread. Each individual flower is transformed
into a garland through thread and great value is added. When individuals are transformed into a
team through responsible leadership great value is added. Flowers shine with the help of hidden
but supporting and connecting thread. Members shine with the help of supporting and egoless
leadership. See the essence. See the edge of knowledge, end in trend, all in small and ‘it’ in spirit.
This is wisdom”.
Arjun was awe inspired. He admired Krishna for his profound wisdom.
Krishna Rao picked up the reins once again. “Arjun! Connecting is the key. In point of fact, cosmic
consciousness connects all components for completeness. On the other hand when components
are connected for completeness, consciousness is attained. When individual bricks are connected
through cement home appears where well being is attained. When individuals are connected
through feeling of togetherness, team arises where team spirit is attained. This spirit is COSMIC
CONSCIOUSNESS representing ultimate spirit.”
xxxvii
Arjun became inquisitive
to know “how cosmic
consciousness exists in
this physical and
material world?”
Krishna said, “Arjun!

Wonderful! The cosmic
consciousness is inside
you! Self consciousness
represents cosmic cons-
ciousness!! This is Royal
Secret. Consciousness is
nothing but responsibi-
lity. When you are
responsible you are
conscious. Be responsi-
ble to yourself, your
family, your team, your
organization, your
country, whole world
and cosmos! That way
you become a universal
being. Be responsible
towards all - mother,
father, teacher and
grandfather rolled into
one. The cosmos is in
individual and the
individual is in cosmos
like tree is in seed and
seed is in tree.”
Arjun asked, “Where can

we see a universal being
in this world?”
Krishna replied, “You can see the universal spirit in the excellence of things. All excellences are
glories of universal spirit. The self in people, the strategy of a winner, the flight of a swift eagle,
the running of a galloping horse, the power of a regal elephant, the purity of air, the flow of river,
the depths of ocean, the contribution of people, the responsibility of a leader, the success of a
team and many other excellences are DIVINE GLORIES. Man has a habit of getting attracted by
the negative. People are eager to find faults of others. That is why newspapers are full of negative
reports. In reality there is plenty of good in this world. Look for positive; it is there. Look for
excellence and you can find. Excellences are divine glories.”
xxxviii
Arjun was astounded. He emphasized, “Krishna! The Master! I feel you and the universal spirit
are one and the same. Please show the super form of yourself”. Krishna stood up and raised his
hand. He spoke with vibrating energy with such a resonance like that of music flowing like
magic.
Krishna said, “Arjun! Look at me! What do you think I am? I am body, mind, intellect and self!
What is universal being? Universal being is world, nature, light and Lord whom we call God.
Physical body with five organs is physical world with five elements. Mind of man is the nature of
the world. The intellect of man is the light in the world. The self in man is the “God” of the
universe. Body is world, mind is nature, intellect is light and self is God. This is downside up.
World is body, nature is mind, light is intellect and God is self. This is upside down. Thus man is
universe and universe is man! That way I am universe. This is SUPER UNIVERSAL VISION.”
Arjun was electrified and surprised by this revelation and said, “Krishna! You are fast! You are
bright! You are roaring like the ocean! Please calm down and gently explain with the usual smile
on your face.”
Krishna calmed down and said with a brilliant smile, “Arjun! You have seen and experienced
cosmic vision. Truly, every person contains universe within him. Actually you become universal
when you know that you are universal. This vision experienced by you is because of your DEVOTION.
Devotion makes devotee dear to the devoted. Devotee is dear to the devoted. Offer love. Receive
devotion. Offer devotion and receive love.”
Arjuna realized the power of devotion.
An ice cream vendor was passing by. Krishna took two vanilla ice cream bars and gave one to
Arjun. Both enjoyed the ice cream silently. Arjun was content with devotion and ice cream.
Krishna lovingly said, “Dear Arjun! When one sees the vision and is completely devoted to that
vision it makes him a missionary and charged. A charged person generates an attractive FIELD
around him and he knows that a field is emanating from him. He becomes FIELD KNOWER. That
field can extend across time and space. That field gets integrated with universal cosmic field.
Thus that field is in and out, near and far, dynamic and potential.
The universe connects individual fields in such a way that the cosmic person is with infinite
heads, infinite eyes and infinite hands and legs. In such a field the dualities of past and present,
truth and untruth, man and woman get merged and all become one and one becomes all.”
Arjun asked, “What is the journey from physical personality to cosmic personality?”
“This is transcending beyond the CHARACTERS of gentle, aggressive and ignorant personality.
Gentle does his work with quantity and quality and is balanced. Aggressive does quantity with
less quality and is biased. Ignorant does neither quantity nor quality and is blind to reality. Gentle
respects others and is respected by others. Aggressive is liked by some and disliked by others.
Ignorant neglects others and is avoided by others. Gentle works with knowledge and purity.
Aggressive works with emotion and ego. Ignorant works with ignorance and force. Transcendental
is responsible beyond actions, feelings and thoughts and is noble towards all. He is beyond likes
and dislikes. He has mastery over himself. He is a self winner. Self winner is winner of all. Arjun!
xxxix
Let your actions, feelings and thoughts merge and transcend towards conscious responsibility of
what is right and what is duty.”
Arjun enquired, “What is the status of a person who transcends?”
Krishna smiled and said, “A person who transcends is the SUPER PERSON. There are two aspects
of nature and person, the objective and subjective, the body and mind and matter and spirit.
Beyond these two aspects of matter and spirit is the super person with super spirit, who is both
subjective and objective and is a person of total enlightenment. That super person is divine.”
Krishna continued, “At the stage of super personality the aspects of DIVINITY AND DEVILITY get
completely identified, separated and devility gets mitigated and eliminated and divinity shines
fully. Divinity is helping others and devility is hurting others. A positive person is a helpful person.
A negative person is a harmful person. Arjun! Since you are positive and active to help others,
you are divine.”
Arjun now glowed and vibrated like Krishna.
Krishna enlightened further, “When one achieves super personality, transcends characters and is
divine people become dedicated to him. He receives DEDICATION. Dedication is total commitment
with mind, thought, heart and spirit. Dedication of gentle is pure, total and complete without any
expectations. Dedication of aggressive is intensive, biased and is in self interest. Dedication of
ignorant is blind and binding. Dedication of total purity is the result of penance in life. Contributions,
work as a service to teachers, elders and society and excellence and continuous endeavour are
the penance of body. The pleasant, truthful, transparent and right speech are the penance of
speech. Positive thoughts, noble intentions, harmonious feelings, right perception, thoughtful
ideas and useful creative contemplation are the penance of mind and intellect. These penances
make the dedication spirited. Dedication of spirit is dedication for well being of all. Arjun, you are
spiritually dedicated.”
Arjun was in complete harmony with himself.
Krishna advised, “Be liberated. LIBERATION involves complete renunciation of selfish motives
and selfish interest. Being without any like dislike and being beyond elation and depression is
being liberated. Finding optimal solutions for every situation is being liberated. There are two
ways of finding solutions. First is surrendering. Surrendering your whole being to supreme
consciousness is the way to receive cosmic grace and all solutions will occur naturally. Whatever
you do, do as an offering to the supreme divinity. The second way is siphoning the sea of inner
spirit. The supreme divinity is inside all of us. Time, love, truth and responsibility are the means to
siphon out divinity. Be in time and be master of physical world. Be in love and be master of mind
world. Be with truth and be master of thought world. Be responsible and be master of
consciousness which is being master of three worlds. Master of all worlds fulfills all responsibility
and duties. Come on! Fulfill your responsibility.”
xl
GRIEF
LIGHT
WORK
STABLE
ABLE
KNOWLEDGE
DETACHMENT
SELF CONTROL
CONTRIBUTING
WISDOM
UNBIASED
UNDERSTANDING
COSMIC ULTIMATE
ROYAL SECRET
SUBTLE
CONCENTRATING
DIVINE GLORIES
ENERGETIC
SUPER-VISION
DEVOTION
RESPONSIBLE
BRIGHT
Stairway To Liberation
FIELD & FIELD KNOWER
VISUALISING
FO BEYOND CHARACTERS
RW
AR
D
COMMITTED
-UP SUPER PERSON

CHARGED
WA
RD
DIVINITY
CLEAR
DEDICATION
TRANSCENDED
SPIRITED
UNIFIED
LIBERATION
FREE
xli
Arjun stood up, paid his obeisance to Krishna and said with complete devotion, “Krishna!
Wonderful. Thanks. Thanks. A thousand thanks. Now I shall perform as per your guidance and
direction with full spirit and dynamism.”
Both stood up and walked together hand in hand enthusiastically and energetically towards the
car. When they were thus moving together, they were a perfect combination of great path shower
and great path walker - great master and great achiever. They were personifications of direction
and dynamism, light and engine, and spirit and energy.
When direction and dynamism are together then prosperity, success, growth and right policy
flourish.
Grief to light of self to work to knowledge to

detachment to self control to wisdom to cosmic
ultimate to royal secret to divine glories to super
vision to devotion to field and field knower to
beyond the characters to super person to
dedication to liberation is the journey
to enlightenment
This is that
These (stories) are that (stars)
xlii
(15) Afterword
Grace of Sri Durga Mahadevi – Sri Bhuvaneshwari Devi
Acharyasri
Shri Bhuvaneshwari Pith
Gondal
It gives us great happiness to mention that Jagadguru Brahmlin Pujya Acharyasri Charan Tirtha
Maharaj was a great visionary, master of Ayurveda and a great researcher into the ancient
manuscript and Bhagavad Gita. In this book by Guruji Sri Narayana (page nos. 107-108), the
details about the life and contribution by Pujya Acharyashri Charan Tirtha Maharaj is narrated.
Acharyasri Charan Tirtha Maharaj was highly inspired by the two shlokas he found in the Bhishma
Parva of Mahabharata namely:
¯Åìà¢¼¢çÝ „ô±à¢¢çÝ ÔH¢ïÜU¢Ý¢æ Ðí¢ã ÜUïà¢±: J

¥…éüÝ: „#Ðæ™¢à¢¼ì „#¯ôC ™ „æ…²: JJ
{ë¼Ú¢cÅî: ÔH¢ïÜU}¢ïÜUæ x¢è¼¢²¢: }¢¢Ý}¢éÓ²¼ï JJ
|¢èc}¢ Ð±ü, ¥Š²¢² 43
Sri Krishna spoke 620 shlokas, Arjuna spoke 57 shlokas, Sanjay spoke 67 shlokas and Dhritarashtra
spoke 1 shloka.
This is the Gita’s measure!
In search of 745 shlokas, Acharyasri, after great search, collected many ancient books and
references including Talapatri Gita, manuscript of Kashmiri Sharda Lipi Gita and Bhojapatri Gita.
Based on those Gitas he has published Gondal Gita 1 (1937) along with Chandraghanta and
Siddhidatri commentaries, namely ‘Sri Bhagavad Gita, Prachina Hastalikhita Pustakadharena’,
and based on Kashmiri Sharda Lipi Hasta Likhita Grantha, he published ‘Sri Bhagavad Gita, in
745 verses with English translation and verses as Gondal Gita GG-3.
As already mentioned in my Foreword of this book ‘To Our Readers’ (page number xv) in both
these Gitas, though number of shlokas as mentioned on the title page is 745 as rightly pointed
out by Guruji Sri Narayana actual number of shlokas are 756.
Now it gives us happiness that Guruji Sri Narayanaji came to Gondal, I was not present, he
collected from Shri Bhuvaneshwari Pith, Gondal only these printed copies. When Sri Guruji came
to meet me after two months, I told him, the Bhojapatri Gita manuscripts are given to Gujarat
Ayurved University, Jamnagar. In search of the original Bhojapatri manuscripts he went to Gujarat
Ayurved University, Jamnagar, from there the Bhojapatri Gita manuscripts were made available to
him.
ú »ïæ ãîè ¡ vHèæ Ÿ¢èæ
xliii
Guruji Sri Narayanaji identified from 56 shlokas additional valuable 45 shlokas and presented in
Sri Samagra Bhagavad Gita without those extra eleven shlokas.
During his research for the correct additional 45 shlokas, Sri Guruji discovered two hidden shlokas
not noticed since 1609 AD. Guruji Sri Narayanaji personally expressed to me that this was possible
because of the grace of Mahadevi Sri Bhuvaneshwari Devi, Sri Lalitha Tripura Sundari Devi and
blessing of Pujya Acharyashri Charan Tirtha Majaraj, and the fortune of discovering those hidden
shlokas was bestowed upon him.
These two shlokas are:
— Sri Samagra Bhagavad Gita, XVIII-63
S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è}¢ì ç±à¢éhÝñ ¢‹¼Ú¢y}¢Ý¢ J Praying now to that Durga Devi, you!
You will overcome obstacles, all
— Sri Samagra Bhagavad Gita, XVIII-64
It is a matter of overwhelming joy that both these shlokas are related to Sri Bhuvaneshwari Devi,
called as ‘Durga’ and ‘Mahadevi’. In Mahabharata Arjun kruta ‘Durga Strotram’ is similar to the
stuti of Sri Bhuvaneshwari Devi.
Now out of these two shlokas, the word ‘Durga’ in the first shloka and word ‘Mahadevi’ in
second shloka are the synonyms of ‘Sri Bhuvaneshwari Devi’ and to establish this, there are
number of references in Vyasa’s Devi Bhagavat and concise copy of Sri Bhuvaneshwari Bhagavat.
For example
»ÜUÎ¢ ¼¢æ }¢ã¢Îï±èæ Îï±è Ÿ¢è |¢é±ÝïEÚè}¢ì J

¼éC¢± |¢x¢±¢ç‹±c‡¢é²éü±¼è|¢¢± „æçSƒ¼: JJ
— Shrimad Bhuvaneshwari Bhagavat Skand 3, Adhyay 4, Shloka 4
Similarly in skand 7, Adhyay 28, the shloka 56 is very much prominent.
Îéx¢ü}¢¢„éÚã‹~¢èy±¢Îì Îéx¢ïü¼è }¢}¢ Ý¢}¢ ²: J

x¢ãÝ¢ç¼ ™ „¼¢ÿ¢èç¼ }¢¢²¢æ ç|¢y±¢ ±í…y²„¢ï JJ
xliv
Also in Srimad Bhuvaneshwari Bhagavat there is a shloka:
±„éÎï±S¼é ¼ÓÀ>y±¢ Îïã y²¢x¢æ ãÚïÚƒ

…ã¢ñ Ðí¢‡¢¢ï‹Àé™è‹ÜUëy±¢ ç™œ¢ï Ÿ¢è|¢é±ÝïEÚè}¢ì
— Bhuvaneshwari Bhagavat, Skand 2, Adhyaya 8, Shloka 2
On hearing about Sri Krishna's deh-tyaga, Vasudev (father of Sri Krishna) contemplated in the
mind-heart Devi Bhuvaneshwari, purifying himself and left the prana.
It is clear from the above shloka that kuldevi, ishtadevi of Vasudev, Yadukul is Devi Bhuvaneshwari
and in Adhyaya 29 (7:29)
Vyasa uvacha:
§y²ï±æ „ê²ü±æà²¢Ý¢æ Ú¢¿¢¢æ ™çÚ¼}¢éœ¢}¢}¢ì J „¢ï}¢±æà¢¢ïj±¢Ý¢æ ™ ±‡¢üÝè²æ }¢²¢ çÜU²¼ì JJ 1 JJ

ÐÚ¢à¢çQUÐí„¢ÎïÝ, }¢ãœ±æ Ðíç¼ÐïçÎÚï J Ú¢…‹„éçÝp¼æ ç±çh ÐÚ¢à¢çQUÐí„¢Î¼: JJ 2 JJ
Sage Vyasa narrates that Devi Sri Bhuvaneshwari is Aradhya Devi of Kings of Suryavansha and
Chandravansha and those kings achieved greatness due to the grace of Sri Bhuvaneshwari Devi
and by remembering her, one can cross all hurdles and achieve victory, that is why Sri Krishna
asks Arjuna to remember and pray to 'Durga', 'Mahadevi', Sri Bhuvaneshwari Devi..
There are number of episodes in Mahabharat in which Sri Krishna remembers Mahadevi
Bhuvaneshwari, for example the following shloka:
à¢éç™|¢êüy±¢ |¢ã¢Ï¢ã¢ï „æx¢í¢}¢¢ç|¢}¢é¶ï çSƒ¼: J

ÐÚ¢…²¢Î à¢~¢é‡¢¢æ Îéx¢¢üS¼¢ï~¢}¢éÎèÚ² JJ
— Mahabharat, Bhishma Parva, Adhyaya 23, Shloka 2
Responding to Sri Krishna's above shloka, Arjun offers prayers to Durga - Sri Bhuvaneshwari and
recites
S¼é¼¢Çç„ y±æ }¢ã¢Îï±èæ ç±à¢éŠ{ñÝ¢‹¼Ú¢y}¢Ý¢ J

…²¢ï |¢±¼é }¢ï çÝy²æ y±‹Ðí„¢Î¢² Ú‡¢¢ç…Úï JJ
— Skand 6, Adhyaya 23, Shloka 130
There is an episode of ‘Arun’ Daitya in Sri Bhuvaneshwari Bhagavat Skand – 10, Adhyaya 13. Here
to encounter the Daitya all Devas offered stuti to Divine Goddess Sri Bhuvaneshwari.
xlv
ÜUëÐ¢ ÜUL }¢ã¢Îï±è }¢ç‡¢Š±èÐ¢ç{±¢ç„çÝ J
¥Ýæ¼ ÜU¢ïçÅÏ¢ír¢¢æÇ Ý¢ç²ÜUï …x¢ÎæçÏ¢ÜUï JJ 24
ÜUË²¢‡¢x¢é‡¢ÚÕ¢Ý¢}¢¢ÜUÚï |¢é±ÝïEÚè J
Ðí„èÎ ÐÚ}¢ïà¢¢çÝ Ðí„èÎ …x¢¼¢ïÚ‡¢ï JJ 26
There is an important and most revealing narration in the concise Srimad Bhuvaneshwari Bhagavat
Adhyaya 6 (6:1) based on Maharshi Vyasa's Devi Bhagavad:
Ðí¢ƒü²y²ï¯ }¢¢æ H¢ïÜU¢ï }¢ë¼¢Ý¢æ Îà¢üÝæ ÐéÝ: J Ý¢ãæ ÿ¢}¢¢ïùçS}¢ }¢¢¼Sy±æ Îà¢ü²¢à¢é …Ý¢‹}¢ë¼¢Ýì J
»±æ S¼é¼¢ ¼Î¢ Îï±è }¢¢²¢ Ÿ¢è|¢é±ÝïEÚè J S±x¢¢üÎ¢ãê² „±¢Ýì ±ñ Îà¢ü²¢}¢¢„ Ð¢<ƒ±¢Ý J
On being requested by Kunti, Gandhari, Subhadra and others, Sage Vyasa performed pranayama
and meditated on Sri Bhuvaneshari Devi and prayed for darshanas of kings killed in the war. By
the grace of Sri Bhuvaneshari Devi, Kunti, Gandhari, Subhadra and others saw the kings who
were killed in the war.
Also Durga Spatshati/Chandipath provides many evidences that ‘Durga’ is ‘Shri Bhuvaneshwari
Devi’.
¥¢ï}¢ Ï¢¢HÚç±léç¼ ç}¢‹ÎéçÜUÚèÅ¢æ ¼é{ÜUé™¢æ Ý²Ý~¢²éQU¢}¢ì J

S}¢ïÚ|¢é¶è ±ÚÎ¢æ ÜUéà¢Ð¢à¢¢|¢èç¼ÜUÚ¢æ Ðí}¢…ï |¢é±ÝïEÚè}¢ì
- Îéx¢¢ü „#à¢¼è ¥-11
Not only about Durga Mahadevi Bhuvaneshwari the additional 45 shlokas also include about
Mahadeva Shiva as follows:

çà¢±æ Ðíà¢¢‹¼}¢}¢ë¼æ Ï¢ír¢²¢ïçÝ}¢ì J Cause of ultimate, pure, tranquil, immortal form
ç±|¢éæ ç™Î¢Ý‹Î}¢MÐ}¢Îì|¢ê¼}¢ì JJ Lord, consciousness-bliss formless wonderful one
— Sri Samagra Bhagavad Gita, IX-30
©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ Ðí|¢éæ One has to meditate on, with Uma, Shiva the Lord
„æç™‹¼²ïÎì Ï¢ír¢MÐæ ç±à¢¢ïÜU}¢ì JJ Thinking about griefless form of ultimate – THAT
— Sri Samagra Bhagavad Gita, IX-31
xlvi
Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: çà¢±¢ïùãæ Narayana is Me, person-consciousness, Shiva is Me
Ðê‡¢¢üïùã}¢èà¢p ÐéÚ¢¼Ý¢ïùãæ Complete is Me also the Lord Ancient is Me
çãÚ‡}¢²¢ï ¿¢¢ÝMÐ¢ïùã}¢çS}¢ JJ Goldful one, knowledgeful form is Me
— Sri Samagra Bhagavad Gita, XI-31
Thus the new additional shlokas invoke both Mahadevi Bhuvaneshwari and Mahadev
Bhuvaneshwar.
It gives joy to note that both Durga Mahadevi Bhuvaneshwari and Shiva Mahadev Bhuvaneshwar
have showered their grace and blessings on Acharyasri Charan Tirtha Maharaj, Guruji Sri Narayana,
Sri Bhuvaneshwari Pith and all of us.
Once again we are glad to note that such a great research based creation was possible because
of relentless, wholehearted support, efforts and inputs of tan, man and dhan by Guruji Shri
Narayanaji. Society at large shall always remain obliged to him for whatever he has offered to
individuals, institutes and society.
Whenever and wherever, word ‘Gita’ is uttered two great names of Pujya Acharyasri Charan
Tirtha Maharaj and Pujya Guruji Narayana shall be remembered.

Shri Bhuvaneshwari Pith, Gondal
xlvii
(16) References and Further Readings
Following are some of the books, works and publications related to the subject of this book. The
writer is thankful to the authors, publishers and editors concerned.
1. Rigveda Samhita with sayana bhashya, Wilson H.H./Arya Raviprakash, Parimal Publications,
Delhi, 1997.
2. Vedic experience – Mantra Manjari, Panicker Raimundo, Motilal Banarsidas, New Delhi,
1976
3. Visions from the Vedas, Narayana, Ahmedabad Management Association, Ahmedabad, 2005
4. Upanishad Kalpataru with meanings in Telugu, Prarthana Gana Prachara Samithi, Vijayawada
5. 108 Upanishads, Pandit Sri Ram – Sharma Acharya, Brahma Varchas Shantikunj, Haridwar,
2003.
6. Upanishads – Golden Secrets, Narayana, Ahmedabad Management Association, Ahmedabad,
2006.
7. Brahma Sutra Bodhamrutalahari (Telugu), Narayana, Sri Sitarama Seva Sadan, Manthani
(TS), 2016
8. Mandukya Upanishad with Sri Goudapada’s Kaarika, translation by Swami
Nikhileshwarananda, Ramakrisha Mission, Advaitashrama, Kolkata, 2013.
9. Manu Samhita, Internet pdf – Manusmriti in Telugu, Sarswati Venkata Subramanya Shastri,
Vavilla Press, Hyderabad (1928)/1991
10. Mahabharata – 6 volumes, Maharshi Vedavyasa, Hindi translation by Pandit Pravar
Ramnarayan Brahmadutt, Gita Press, Gorakhpur, 2011.
11. Mahabharatam with Neelakantha Chaturdhar notes in Sanskrit, Maharshi Vedavyasa and
Neelakanth Chaturdar, Chitrashala Mudranalaya, Pune 1936. (This is one of the four standard
editions of Mahabharata. This is most respected version).
12. Mahabharata of Veda Vyasa – 18 parvas, Hindi translation, Padmabhushan Dr. Sri Pad
Damodar Satvalekar, Swadhyaya Mandal, Pardi-Valsad, Gujarat, 1985
13. Mahabharata, 18 parvas, Maharshi Vedavyasa, English translation, M.N. Dutt, Edited by Dr.
Ishwara Chandra Sharma, Dr. O.N. Vimali, Parimal Publications, Delhi, 1962/2013
14. Krishna, vicissitudes of a great myth, Krishna Chaitanya, Clarion books, New Delhi, 1991.
15. Bhagavad Gita with commentary of Shankaracharya, translation by Swami Gambirananda,
Advaita Ashrama, Ramakrishna Mission, Kolkata, 1984.
16. Srimad Bhagavadgita Bhashya of Sri Shankaracharya, English translation by Dr. A.G. Krishna
Warrier, Sri Ramakrishna Math, Madras, 1983.
17. Sri Ramanuja Gita Bhashya, Swami Adidevananda, Sri Rama Krishna Math, Mylapore,
Chennai, 2009.
18. Song Supreme, Bhagavad Gita in English verses, Narayana, Ahmedabad Management
Association, Ahmedabad, 2004.
19. Bhagavad Gita Shaankarabhashyam, in Sanskrit/Telugu, Dr. Pullela Sri Ramachandrah, Arsha
Vignana Trust, Hyderabad, 2001.
xlviii
20. Sri Bhagavad Gita, Hanumad Virachita Paishacha Bhashya Samhita, Anandashrama Samstha,
research by Kashinatha Shastri Agashe and Babashastri Phadke, Pune, 2010.
21. Bhagavad Gita – Goodartha Dipika, Madhusudana Saraswati, translation by Swami
Gambhirananda, Advaita Ashrama, Kolkata, 1998.
22. Srimad Bhagavad Gita with Sridhara Swami’s gloss, Swami Vireshwarananda, Sri Rama
Krishna Math, Chennai, 1948/2015
23. Gita Makarandam, Telugu, Guruji Sri Vidya Prakashananda Giri Swamiji, Sri Shuka
Brahmashram, 1998.
24. Gita for Modern man, Krishna Chaitanya, clarion books/Hind Pocket Books, New Delhi,
1986.
25. Bhagavad Gita, Abhinavagupta’s commentary based on Kashmiri Gita with Githartha
Samgraha, Boris Marjanovic, including 15 additional shlokas, First impression publication,
New Delhi, 2004.
26. Sri Bhagavad Gita, Prachina Hastalikhita Pustakadharena, with Chandraghanta/Siddhi dhatri
notes, Rajavaidya Jivaram Kalidas Shastri, Gondal Rasashala, Gondal, Kathiawad (Gondal
Gita 1 – GG1), 1937.
27. Sri Bhagavad Gita, Bhojapatri with complete 745 verses, 7th edition, Acharyasri Charan
Tirtha Maharaj, Shri Bhuvaneshari Pith, Gondal, 1939/1964. (Gondal Gita 2 GG2)
28. Sri Bhagavad Gita, in 745 verses, Bhojapatri Gita with English translation and notes, Poojya
Acharyasri Charan Tirtha Maharaj/Acharyasri Ghanshyamji Maharaj, Bhuvaneshwari
Prakashan 1996 (Gondal Gita 3 – GG3)
29. Sri Bhojapatri Bhagavad Gita, Actual Bhojapatris (Birch bark plates, 40 nos) Hand written
parshwamatra Sanskrit lipi, originally found out by Acharyasri Charan Tirtha Maharaj of
Gondal, now stored in talapatri storage library of Gujarat Ayurved University, Jamnagar,
originally handwritten (may be from another leafscript) by an ancient writer, 1609 AD
(Samvat 1665) (BP/SBP)
30. Persian Bhagavad Gita in Persian language, translation of 700 verse Gita by Faizi Sir hind,
1547 AD to 1594 AD. Published by Kitabmahal Lahore with a forward (in Urdu) by
Mohammad Shafi Kambod, Lahore, 1941.
31. Prachina Bhagavad Gita of 745 shlokas (Telugu), with critical notes and with Telugu chapter
wise summary, Dr. Vedavyasa, D.Litt. along with daily parayana oriented “Yadaartha Bhagavad
Gita (This is based on Gondal Gita 2 of 1939 version), 2000/2016 AD (PG) (Total shlokas
are as per Mahabharata Standard but not for the three speakers – Sanjaya, Krishna, Arjuna)
32. Srimad Bhagavad Gita with Gnana-karma-samucchhaya commentary of Ananda Vardhana
of Kashmir, with 15 additional shlokas like Abhinavagupta commentary Gita. This is based
on Kashmiri Gita, edited by illustrious S.K. Belvalkar, Bilva Kunj Publishing House, Poona-
1941. (AG)
33. The original Gita, the song of Supreme exhalted one, Rudolf Otto, German language,
translated by J.S. Turner. (This Gita contains chapters I, II, X, XI, and XVIII with only 128
shlokas. As per the author all other shlokas of present Gita are insertions), George Allen
and Unwin Ltd., 1935.
xlix
34. Quest for original Gita, G.S. Khair, with total 700 shlokas. As per the author originally Gita
contained first 6 chapters and then last 6 chapter are added then middle 6 chapters are
added. There were three authors. The first author was around 600 B.C. (126 verses), 2nd
author was from 600 B.C. to 500 B.C. (119 verses) and third author was from 300 to 200
B.C. (455 verses), Somaiya Publications Pvt. Ltd., Mumbai, 1969.
35. Gita as it was, Phulgenda Sinha, Open Publications, La Salle, Illinois, 1986. (As per the
author the very original Gita has only 84 shlokas in chapters I, II, II and all other shlokas are
insertions).
36. Die Bhagavad Gita, Au dem Sanskrit uber set z t, (German translation of Bhagavad Gita
with critical analysis), Richard Garbe, Leipzig, H.Haesselverlag, 1905.
37. Krishna, The Management Guru, Narayana, Ahmedabad Management Association,
Ahmedabad, 2011
38. Sacred Ways to Spirituality, Narayana, Ahmedabad Management Association, Ahmedabad,
2009.
39. Work Ethics in Gita, Narayana, Ahmedabad Management Association, Ahmedabad, 2013
40. Agni Puranam (Telugu), Maharshi Veda Vyasa (Pullela Ramachandrudu), Sri Venkateshwara
Arshavignana Trust, Hyderabad, 2009.
41. Patanjala Yogasutra Bodhamruta Lahari (Telugu), Narayana, Sri Sitarama Seva Sadan,
Manthani, 2006
42. Sarva Darshana Sangraha of Madhavacharya, E.B. Cowell, A.E. Gough, Motilal Barasi das,
Delhi, 1996.
43. Nyaya – Vaisheshika, The theism of, G. Bulcke, S.J., Motilal Banarsidas, Delhi, 1947.
44. Tarka Samgraha with Dipika of Annambhatta, Swami Vrupakshananda, 1994.
45. Prachinna Bhagavad Gita, Telugu transliteration of Gondal Gita of 1939 (GG2), Sri
Anubhavananda Granthamala, Bapatla and Bhimunipatnam (AP), 1962.
46. The Saankhya Philosophy, translated by Nandalal Sinha, Munishram Manoharlal Publishers
Pvt. Ltd., New Delhi, 1915/1979.
47. The Nyaya Sutras of Goutama, Sudhindranath Vasu, Satishchandra Vidyabhooshana, Panini
office, Allahabad, 1913.
48. The Yoga Sutras of Patanjali, Sudhindranath Vasu, Rama Prasada, Panini Office, Allahabad,
1924.
49. The Vaisheshika Sutras of Kanaada, Translated by Nandalal Sinha, Panini Office, Allahabad,
1923.
50. Poorva Mimamsa Sutras of Jaimini, Mahamahopadhyaya Pandit Ganganath Jha, Panini
Office, Allahabad, 1916.
51. Vedanta Sutras of Badarayana, Sri Satishchandra Vasu Vidyabhushana, Panini Office,
Allahabad, 1934.
52. Mimamsa Sutras of Jaimini, Mohanlal Sonlal, Motilal Banarsidas Publishers, Delhi, 1925.
53. Tarka Sangraha, Annambhatta Virachita, Talks by Jwala Prasad Goud, Nyayacharya, Motilal
Banarsidas, Delhi, 1983.
l
54. The Bhagavad Gita, a new translation, Georg Feuerstein with Brenda Fuerstein, with a text
based on Srimadbhagavad Gita of Sripad Krishna Belvalkar (S.No. 32 of this list), Shambala
books, Boston and London, 2014
55. Sri Yoga Vasishtam, Uttarartham, translation into Telugu, Sri Vidya Prakashananda Swamiji,
Sri Vyasashram, Erped, 1998.
56. Uttara Gita, edited and translated by Minati Kar, The Ramakrishna Mission, Institute of
Culture, Kolkata, 2007.
57.* Svabhavika Sutra - The Roots of Bhagavad Gita, Volume II - in Dutch, English and Sanskrit,
Gerard D.C. Kuiken, Otam Books, The Hague, Made in USA, 2018
58.* The Original Gita - Striving for Oneness, with comments and related verses of Bhagavad
Gita, Gerard D.C. Kuiken, Motilal Banarasidas Publishers, Delhi, 2012/2015.
59. Kashmirpathanusarini Gita, 33 patras (66 pages), Gangashankara Pathanartham,
Ganapativyass, Sthambathirtha (Khambhat), Handwritten Parshwamatra lipi Sanskrit, Samvat
1594 (1538 AD), copy available from Ayurved University, Jamnagar originally from Acharyasri
Charantirtha Maharaj Manuscript Library, Gondal.
60. Srimad Bhagavad Gita, hand written copy of 57 - above, vimalaganishishya Munismha in
parshwamatra Sanskrit lipi, Samvat 1594 (1538 AD), available at Ayurved University, Jamnagar
originally from Acharyasri Charan Tirtha Maharaj Manuscript Library, Gondal.
* SVABHAVIKA SUTRA — THE ORIGINAL GITA

STRIVING FOR SUCCESS
28-09-2018
Svabhavikasutra, the roots of Bhagavad Gita, Volume II is authored by Gerald D.C. Kuiken an accomplished
Technologist on Thermodynamics and the author of "The original Gita, striving for oneness, with comments and
related versus Bhagavad Gita". As per Dr.Kuiken Bhagavad Gita has layered structure and was composed between
400 and 100 B.C. to which Chapter XI was added sometimes in the first Century A.D. As per the author the origin of
Bhagavad Gita may go back to 8th or 9th Century B.C. and is based on "Svabhavikasutra', which the author received
from his source Saswitha who received it in 1942 in Indonesia. Dr.Kuiken received it in Dutch language and it has
been translated into English and Sanskrit. Philosophy of this "Svabhaavika Sutra" is "striving for oneness" which
is expressed in 209 aphorisms (Sutras) and includes thoughts extended from Bhagavad Gita. There is no Krishna or
Arjuna or the theme of theistic devotion.
There are exactly 18 sections named yogas similar to yogas of 700 shlokas Gita with some variations. The
number of Sutras in 18 sections are 13+18+29+20+16+20+16+9+13+4+2+2+9+11+6+1+9 + 11 = 209. The
work starts with 1-1 "Ashochyaanaanushochasitwam" (over whom you should not mourn, you mourn) and
concludes with XVIII-11 " Pathithamuthanamprashaasti" ("To fall teaches one to rise"). Around 70% of Sutras
(Statements) are literally from 700 shlokas Gita.
The 209 Sutras appear to be the serious summary notes of Gita by a deep yogi, along with his added related
views, on the important aspects appealing to him or found appropriate as per him. The writer of Sutra like notes
seems to be inclined towards Atma, Saankhya, Yoga, Guna dynamics and for him "THAT"is preferable than "Brahman".
Actually these Sutras are likely to be the essence of 700 Shlokas as per our deep yogi in terms of Saankhya, yoga
and related ways.
The output essence of Bhagavad Gita seems to be turned around by Dr.Kuiken into input sense. However, he
has done an impressive study and the output essence makes great sense and specially, the concluding statement
"To fall teaches one to rise"!
Though the word "Arjuna" is avoided by Svasbhaviksutra, this statement is literally about Arjuna! We can see the
wholesome 700 Shloka Gita is fountain head of differently creative spiritual ideas. Thus we can say that the Swabhavika
Sutras are to be more appropriately called as the fruits, rather than roots, of Great Gita.
li
(17) Indexes
Index to Boxes
1. Conflict to Peace 6
2. Mahabharata - Ethics v/s Ego 7
3. Purpose of Life 8
4. Essence and sense of Bhagavad Gita 9
5. Mahabharata - Conflict to Consciousness 10 to 12
6. Humanity to Divinity - A Transformation Process 15
7. Total Dedication and Divine Love - The Junction of Transformation 16
8. Spirit of Bharatam 22 to 25
9. Abhinavagupta of Kashmir 113
10. Persian Gita 117 to 156
11. Bhojapatri Gita 163 to 203
12. Bhojapatra Betula Utilis 210
13. Sample of Bhojapatri Manuscript from Kashmir 290
14. Spiritual Process — Sacred Staircase to Spirituality 324-325
15. Twelve Steps for Liberation 329
16. The Process of Research 339
17. Original Bhagavad Gita - Complete with 745 Verses by 347 to 349
Sunil K. Bhattacharya
18. Atma Sukta 362
19. Bhagavad Gita and Saankhya Darshana 369 to 394
20. Bhagavad Gita and Yoga Darshana 395 to 407
21. Bhagavad Gita and Nyaya Darshana 408 to 414
22. Bhagavad Gita and Vaisheshika Darshana 415 to 425
23. Bhagavad Gita and Mimamsa Darshana 426 to 440
24. Bhagavad Gita and Vedanta Darshana 426 to 463
25. Importance of Sevens of Hundreds of Shlokas of 464
Adi Shankaracharya Standard
26. The Source of Additional Shlokas for Bhojapatri Gita 493
27. The Bhagavad Gita - Alfred W. Martin in World Unity Magazine, 1928 582
Index to First Lines

Ch. Shloka Ch. Shloka
¥ 5(5) ¥ç™‹y²}¢Ã²QU IX 30(—)
1(1) ¥ÜUè=¼ ™¢çÐ |¢ê¼¢çÝ II 36(34)

6(6) ¥ÓÀïl¢ïù²}¢Î¢s¢ï II 26(24)
2(2) ¥ÿ¢Úæ Ï¢ír¢ ÐÚ}¢æ VIII 3(3)

7(7) ¥…¢ïùçÐ „ó¢Ã²²¢y}¢¢ IV 6(6)
3(3) ¥ÿ¢Ú¢‡¢¢}¢ÜU¢Ú¢ïùçS}¢ X 33(33)

8(8) ¥¿¢p¢Ÿ¢g{¢Ýp IV 40(39)
4(4) ¥çx¢AÁ²¢üïç¼Úã: à¢éÜ£U : VIII 36(24)

9(9) ¥~¢ à¢êÚ¢ }¢ãïc±¢„¢ I 4(4)
lii
10(10) ¥ƒ ÜUïÝ Ðí²éQU¢ïù²æ III 36(36) 50(50) ¥ÐÚï²ç}¢¼Sy±‹²¢æ VII 5(5)

11(11) ¥ƒ ç™œ¢æ „}¢¢{¢¼éæ XII 9(9) 51(51) ¥Ð²¢ü#æ ¼ÎS}¢¢ÜUæ I 10(10)
12(12) ¥ƒ ™ïœ±ç}¢}¢æ {}²Z II 35(33) 52(52) ¥Ð¢Ýï …éuç¼ Ðí¢‡¢æ IV 30(29)
13(13) ¥ƒ ™ñÝæ çÝy²…¢¼æ II 28(26) 53(53) ¥çÐ ™ïy„éÎéÚ¢™¢Ú¢ï IX 33(30)
14(14) ¥ƒ±¢ ²¢ïçx¢Ý¢}¢ï± VI 46(42) 54(54) ¥çÐ ™ïÎç„ Ð¢Ðï|²: IV 36(35)
15(15) ¥ƒ±¢ Ï¢ãéÝñ¼ïÝ ôÜU X 42(42) 55(55) ¥çÐ ~¢ñH¢ïv²Ú¢Á²S² I 35(35)
16(16) ¥ƒ Ã²±çSƒ¼¢‹Îëß¢ I 20(20) 56(56) ¥ÐíÜU¢à¢¢ïùÐí±ëçœ¢p XIV 13(13)
17(17) ¥ƒñ¼ÎŒ²à¢QU¢ïùç„ XII 11(11) 57(57) ¥ÈUH¢ÜU¢çÑì ÿ¢ç|¢²ü¿¢¢ï XVII 11(11)
18(18) ¥ÎëCÐê±Z Nç¯¼¢ïùçS}¢ XI 45(44) 58(58) ¥|¢²æ „œ±„æà¢éçh¿¢¢üÝ XVI 1(1)
19(19) ¥Îïø¢ÜU¢Hï ²g¢Ý}¢Ð¢~¢ï XVII 22(22) 59(59) ¥ç|¢„‹{¢² ¼é ÈUHæ XVII 12(12)
20(20) ¥mïC¢ „±ü|¢ê¼¢Ý¢æ }¢ñ~¢: XII 13(13) 60(60) ¥|²¢„²¢ïx¢²éQUïÝ ™ï¼„¢ VIII 8(8)
21(21) ¥{}¢Z {}¢üç}¢ç¼ ²¢ XVIII 32(32) 61(61) ¥|²¢„ïùŒ²„}¢ƒ¢ïüùç„ XII 10(10)
22(22) ¥{}¢¢üç|¢|¢±¢yÜUëc‡¢ I 40(40) 62(62) ¥}¢¢çÝy±}¢Îç}|¢y± XIII 8(8)
23(23) ¥{p¢ïŠ±Z Ðí„ë¼¢S¼S² XV 2(2) 63(63) ¥}¢è ™ y±¢æ {ë¼Ú¢CîS² XI 25(25)
24(24) ¥ç{|¢ê¼æ ÿ¢Ú¢ï |¢¢±: VIII 4(4) 64(64) ¥}¢è çã y±¢æ „éÚ„Y¢ XI 21(21)
25(25) ¥ç{²¿¢: ÜUƒæ ÜU¢ïù~¢ VIII 2(2) 65(65) ¥²Ýï¯é ™ „±ïü¯é ²ƒ¢ I 11(11)
26(26) ¥ç{D¢Ýæ ¼ƒ¢ ÜU¼¢ü XVIII 14(14) 66(66) ¥²ç¼: Ÿ¢h²¢ïÐï¼¢ï VI 41(37)
27(27) ¥Š²¢y}¢¿¢¢ÝçÝy²y±æ XIII 12(12) 67(67) ¥²éQU: Ðí¢ÜUë¼: S¼Ï{: XVIII 28(28)
28(28) ¥Š²ïc²¼ï ™ ² §}¢æ XVIII 72(70) 68(68) ¥±…¢Ýç‹¼ }¢¢æ }¢êÉ¢ IX 12(11)
29(29) ¥Ý‹¼ç±…²æ Ú¢…¢ I 16(16) 69(69) ¥±¢Ó²±¢Î¢æp Ï¢ãê‹±çÎ II 38(36)
30(30) ¥Ý‹¼p¢çS}¢ Ý¢x¢¢Ý¢æ X 29(29) 70(70) ¥ç±Ý¢çà¢ ¼é ¼çmçh II 18(17)
31(31) ¥Ý‹²™ï¼¢: „¼¼æ ²¢ï VIII 25(14) 71(71) ¥ç±|¢QUæ ™ |¢ê¼ï¯é XIII 17(17)
32(32) ¥Ý‹²¢çp‹¼²‹¼¢ï }¢¢æ IX 23(22) 72(72) ¥Ã²QU¢œ¢é ÐÚæ Ï¢ír¢ III 46(—)
33(33) ¥ÝÐïÿ¢: à¢éç™Îüÿ¢ XII 16(16) 73(73) ¥Ã²QU¢ÎèçÝ |¢ê¼¢çÝ II 30(28)
34(34) ¥Ý¢çÎy±¢çó¢x¢éü‡¢y±¢yÐÚ XIII 32(32) 74(74) ¥Ã²QU¢mKQU²: „±¢ü: VIII 29(18)
35(35) ¥Ý¢çÎ}¢Š²¢‹¼}¢Ý‹¼±è²ü XI 19(19) 75(75) ¥Ã²QU¢ïù²}¢ç™‹y²¢ïù² II 27(25)
36(36) ¥Ý¢çŸ¢¼: ÜU}¢üÈUHæ ÜU¢²Z VI 1(1) 76(76) ¥Ã²QU¢ïùÿ¢Ú §y²éQUS¼ VIII 32(21)
37(37) ¥çÝCç}¢Cæ ç}¢Ÿ¢æ ™ XVIII 12(12) 77(77) ¥Ã²QUæ Ã²çQU}¢¢Ðó¢æ VII 25(24)
38(38) ¥Ýémïx¢ÜUÚæ ±¢v²æ „y²æ XVII 15(15) 78(78) ¥à¢¢›ç±çã¼æ Í¢¢ïÚæ XVII 5(5)
39(39) ¥ÝéÏ¢‹{æ ÿ¢²æ ôã„¢ XVIII 25(25) 79(79) ¥à¢¢ïÓ²¢Ý‹±à¢¢ï™Sy±æ II 12(11)
40(40) ¥ÝïÜUç™œ¢ç±|¢í¢‹¼¢ XVI 16(16) 80(80) ¥Ÿ¢g{¢Ý¢: ÐéL¯¢ IX 3(3)
41(41) ¥ÝïÜUÏ¢¢ãêÎÚ±v~¢Ýï~¢æ XI 16(16) 81(81) ¥Ÿ¢h²¢ ãé¼æ Îœ¢æ XVII 28(28)
42(42) ¥ÝïÜU±QíUÝ²Ý}¢ÝïÜU¢ XI 10(10) 82(82) ¥Eyƒ: „±ü±ëÿ¢¢‡¢¢æ X 26(26)
43(43) ¥‹¼ÜU¢Hï ™ }¢¢}¢ï± VIII 5(5) 83(83) ¥„QUÏ¢éçh: „±ü~¢ XVIII 49(49)
44(44) ¥‹¼±œ¢é ÈUHæ ¼ï¯¢æ VII 23(23) 84(84) ¥„çQUÚÝç|¢c±X: XIII 10(10)
45(45) ¥‹¼±‹¼ §}¢ï Îïã¢ II 20(18) 85(85) ¥„y²}¢Ðíç¼Dæ ¼ï XVI 8(8)
46(46) ¥ó¢¢j±ç‹¼ |¢ê¼¢çÝ III 14(14) 86(86) ¥„¢ñ }¢²¢ ã¼: XVI 14(14)
47(47) ¥‹²ï ™ Ï¢ã±: à¢êÚ¢ I 9(9) 87(87) ¥„æ²¼¢y}¢Ý¢ ²¢ïx¢¢ï VI 40(36)
48(48) ¥‹²ï y±ï±}¢…¢Ý‹¼: XIII 26(26) 88(88) ¥„æà¢²æ }¢ã¢Ï¢¢ã¢ï VI 39(35)
49(49) ¥ÐÚæ |¢±¼¢ï …‹}¢ IV 4(4) 89(89) ¥S}¢¢ÜUæ ¼é ç±çà¢C¢ I 7(7)
liii
90(90) ¥ãæ RU¼éÚãæ ²¿¢: IX 17(16) 125(7) §y²ãæ ±¢„éÎï±S² XVIII 77(74)
91(91) ¥ãV¢Úæ Ï¢Hæ ÎÐZ XVI 18(18) 126(8) §Î}¢l }¢²¢ HÏ{ç}¢}¢æ XVI 13(13)
92(92) ¥ãV¢Úæ Ï¢Hæ ÎÐZ XVIII 53(53) 127(9) §Îæ ¼é ¼ï x¢és¼}¢æ IX 1(1)
93(93) ¥ã}¢ó¢æ „Î¢ó¢¢Î IV 24(—) 128(10) §Îæ ¼ï Ý¢¼ÐSÜU¢² XVIII 69(67)
94(94) ¥ã}¢¢y}¢¢ x¢éÇ¢ÜUïà¢ X 20(20) 129(11) §Îæ à¢ÚèÚæ ÜU¢ñ‹¼ï² XIII 2(2)
95(95) ¥ãæ ±ñE¢ÝÚ¢ï |¢êy±¢ XV 16(14) 130(12) §Îæ ¿¢¢Ý}¢éÐ¢çŸ¢y² XIV 2(2)
96(96) ¥ãæ „±üS² Ðí|¢±¢ï X 8(8) 131(13) §ç‹Îí²S²ïç‹Îí²S²¢ƒïü III 34(34)
97(97) ¥ãæ çã „±ü²¿¢¢Ý¢æ IX 25(24) 132(14) §ç‹Îí²¢‡¢¢æ Ðëƒx|¢¢±} III 48(—)
98(98) ¥ôã„¢ „y²}¢RU¢ï{ XVI 2(2) 133(15) §ç‹Îí²¢‡¢¢æ çã ™Ú¼¢æ II 70(67)
99(99) ¥ã¢ï Ï¢¼ }¢ãyÐ¢Ðæ I 44(44) 134(16) §ç‹Îí²¢ç‡¢ ÐÚ¢‡²¢ãéçÚ III 49(42)
100(100) ¥ôã„¢ „}¢¼¢ ¼éçCS¼Ð¢ï X 5(5) 135(17) §ç‹Îí²¢ç‡¢ }¢Ý¢ï III 44(40)
136(18) §ç‹Îí²¢ƒïü¯é ±ñÚ¢x² XIII 9(9)
¥¢ 137(19) §ç‹Îí²|ï ²: ÐÚæ ™ï¼: III 45(—)
101(1) ¥¢w²¢çã }¢ï ÜU¢ï XI 30(30) 138(20) §}¢æ ç±±S±¼ï ²¢ïx¢æ IV 1(1)
102(2) ¥¢ÉK¢ïùç|¢…Ý±¢ÝçS}¢ XVI 15(15) 139(21) §C¢‹|¢¢ïx¢¢ç‹ã ±¢ï Îï±¢ III 12(12)
103(3) ¥¢y}¢„}|¢¢ç±¼¢: S¼Ï{¢ XVI 17(17) 140(22) §ãñÜUSƒæ …x¢yÜUëyFæ XI 7(7)
104(4) ¥¢y}¢¢Ý}¢Úô‡¢ ÜUëy±¢ VI 32(—) 141(23) §ãñ± ¼ñ<…¼: „x¢¢üï V 20(19)
105(5) ¥¢y}¢¢ñÐ}²ïÝ „±ü~¢ „}¢æ VI 36(32)

106(6) ¥¢Î¢±‹¼ï ™ ²ó¢¢çS¼ II 19(—) §ü
107(7) ¥¢çÎy²¢Ý¢}¢ãæ ç±c‡¢é X 21(21) 142(1) §üEÚ: „±ü|¢ê¼¢Ý¢æ XVIII 61(61)
108(8) ¥¢Ðê²ü}¢¢‡¢}¢™HÐíç¼Dæ II 73(70)
109(9) ¥¢Ï¢ír¢|¢é±Ý¢Ì¢ïÜU¢: VIII 27(16) ©
110(10) ¥¢²é{¢Ý¢}¢ãæ ±…íæ X 28(28)
143(1) ©Ó™ñ:Ÿ¢±„}¢E¢Ý¢æ X 27(27)
111(11) ¥¢²é:„œ±Ï¢H¢Ú¢ïx²„é XVII 8(8)
144(2) ©yRU¢}¢‹¼æ çSƒ¼æ ±¢çÐ XV 12(10)
112(12) ¥¢LLÿ¢¢ï}¢éüÝï²¢üïx¢æ ÜU}¢ü VI 3(3)
145(3) ©œ¢}¢: ÐéL¯Sy±‹²: XV 21(17)
113(13) ¥¢±ë¼æ ¿¢¢Ý}¢ï¼ïÝ III 43(39)
146(4) ©y„ó¢ÜUéH{}¢¢ü‡¢¢æ I 43(43)
114(14) ¥¢à¢¢Ð¢à¢à¢¼ñÏ¢üh¢: XVI 12(12)
147(5) ©y„èÎï²éçÚ}¢ï H¢ïÜU¢ III 24(24)
115(15) ¥¢p²ü±yÐà²ç¼ ÜUçpÎïÝ II 31(29)
148(6) ©Î¢Ú¢: „±ü »±ñ¼ï VII 18(18)
116(16) ¥¢„éÚèæ²¢ïçÝ}¢¢Ðó¢¢ }¢êÉ¢ XVI 20(20)
149(7) ©Î¢„èÝ±Î¢„èÝ¢ï XIV 23(23)
117(17) ¥¢ã¢ÚSy±çÐ „±üS² XVII 7(7)
150(8) ©hÚïÎ¢y}¢Ý¢y}¢¢Ýæ VI 5(5)
118(18) ¥¢ãéSy±¢}¢ë¯²: „±ïü X 13(13)
151(9) ©ÐÎíC¢Ýé}¢‹¼¢ ™ XIII 23(23)
152(10) ©}¢¢„ã¢²æ ÐÚ}¢ïEÚæ IX 31(—)
§
119(1) §ÓÀ¢mï¯„}¢éyƒïÝ m‹m VII 28(27) ª
120(2) §ÓÀ¢ mï¯: „é¶æ Îé:¶æ XIII 7(7)
153(1) ªŠ±Z x¢ÓÀç‹¼ „œ±Sƒ¢ XIV 18(18)
121(3) §ç¼ x¢és¼}¢æ à¢¢›ç}¢Î XV 24(20)
154(2) ªŠ±ü}¢êH}¢{:à¢¢¶ XV 1(1)
122(4) §ç¼ ¼ï ¿¢¢Ý}¢¢w²¢¼æ XVIII 65(63)
123(5) §ç¼ ÿ¢ï~¢æ ¼ƒ¢ ¿¢¢Ýæ ¿¢ï²æ XIII 19(19)
124(6) §y²…éüÝæ ±¢„éÎï±S¼ XI 50(49)
liv
« 187(5) ÜUƒæ |¢èc}¢}¢ãæ „æw²ï II 4(4)
155(1) «ç¯ç|¢Ï¢üãé{¢ x¢è¼æ XIII 5(5)

188(6) ÜUƒæ ç±l¢}¢ãæ ²¢ïôx¢Sy±¢æ X 17(17)
189(7) ÜU}¢ü…æ Ï¢éçh²éQU¢ çã ÈUHæ II 54(51)
190(8) ÜU}¢ü‡¢: „éÜUë¼S²¢ãé: XIV 16(16)
» 191(9) ÜU}¢ü‡¢ñ± çã „æç„çh}¢ III 20(20)
156(1) »¼Î¢H}Ï¢Ýæ Ÿ¢ïD}¢ï¼ VIII 19(—)
192(10) ÜU}¢ü‡¢¢ï sçÐ Ï¢¢ïhÃ²æ IV 17(17)
157(2) »¼hì²ï±¢ÿ¢Úæ Ï¢ír¢ VIII 18(—)
193(11) ÜU}¢ü‡²ÜU}¢ü ²: IV 18(18)
158(3) »¼l¢ïÝèçÝ |¢ê¼¢çÝ VII 6(6)
194(12) ÜU}¢ü‡²ï±¢ç{ÜU¢ÚS¼ï II 49(47)
159(4) »¼ÓÀ>y±¢ ±™Ýæ XI 35(34)
195(13) ÜU}¢ü Ï¢ír¢¢ïj±æ ç±çh III 15(15)
160(5) »¼‹}¢ï „æà¢²æ ÜUëc‡¢ VI 43(39)
196(14) ÜU}¢ïüç‹Îí²¢ç‡¢ „æ²}² III 6(6)
161(6) »¼¢‹²çÐ ¼é ÜU}¢¢üç‡¢ XVIII 6(6)
197(15) ÜU¯ü²‹¼: à¢ÚèÚSƒæ XVII 6(6)
162(7) »¼¢æ ÎëçC}¢±C|² XVI 9(9)
198(16) ÜUô± ÐéÚ¢‡¢}¢Ýéà¢¢ç„¼¢Ú VIII 10(9)
163(8) »¼¢æ ç±|¢êô¼ ²¢ïx¢æ X 7(7)
199(17) ÜUS}¢¢Ó™ ¼ï Ý XI 37(36)
164(9) »¼ñ<±}¢éQU: ÜU¢ñ‹¼ï² XVI 22(22)
200(18) ÜU¢â‹¼: ÜU}¢ü‡¢¢æ ç„ôh IV 12(12)
165(10) »±}¢éQU¢ï N¯èÜUïà¢¢ï I 24(24)
201(19) ÜU¢}¢ »¯ RU¢ï{ »¯ III 41(37)
166(11) »±}¢éyÒ ¢…éüÝ: „æw²ï I 46(46)
202(20) ÜU¢}¢RU¢ï{}¢²¢ï Í¢¢ïÚ: III 38(—)
167(12) »±}¢évy±¢ ¼¼¢ï XI 9(9)
203(21) ÜU¢}¢RU¢ï{ç±}¢éQU¢Ý¢æ V 27(26)
168(13) »±}¢évy±¢ Nç¯ÜUïà¢æ II 9(9)
204(22) ÜU¢}¢}¢¢çŸ¢y² ÎécÐêÚæ XVI 10(10)
169(14) »±}¢ï¼lƒ¢yƒ XI 3(3)
205(23) ÜU¢}¢¢y}¢¢Ý: S±x¢üÐÚ¢ II 45(43)
170(15) »±æ ÐÚ}ÐÚ¢Ðí¢#ç}¢}¢æ IV 2(2)
206(24) ÜU¢}¢ñS¼ñS¼ñNü¼¿¢¢Ý¢: VII 20(20)
171(16) »±æ Ðí±<¼¼æ ™RUæ III 16(16)
207(25) ÜU¢}²¢Ý¢æ ÜU}¢ü‡¢¢æ ‹²¢„æ XVIII 2(2)
172(17) »±æ Ï¢ãéç±{¢ ²¿¢¢ IV 32(31)
208(26) ÜU¢²ïÝ }¢Ý„¢ Ï¢éhK¢ V 11(11)
173(18) »±æ Ï¢éhï: ÐÚæ Ï¢éÎìŠ±¢ III 50(43)
209(27) ÜU¢Ðü‡²Î¢ï¯¢ïÐã¼ II 7(7)
174(19) »±æ ±çÎy±¢ ÐÚ}¢¢y}¢ XV 19(—)
210(28) ÜU¢²üÜU¢Ú‡¢ÜU¼ëüy±ï ãï¼é: XIII 21(21)
175(20) »±æ „¼¼²éQU¢ ²ï XII 1(1)
211(29) ÜU¢²üç}¢y²ï± ²yÜU}¢ü XVIII 9(9)
176(21) »±æ çã „±ü|¢ê¼ï¯é IX 7(—)
212(30) ÜU¢H¢ïùçS}¢ H¢ïÜUÿ¢ XI 32(31)
177(22) »±æ ¿¢¢y±¢ ÜUë¼æ ÜU}¢ü IV 15(15)
213(31) ÜU¢à²p ÐÚ}¢ïc±¢„: I 17(17)
178(23) »¯ „êÿ}¢: ÐÚ: III 37(—)
214(32) çÜUÚèçÅÝæ x¢çÎÝæ XI 46(45)
179(24) »¯¢ ¼ïùç|¢çã¼¢ „¢æw²ï II 41(39)
215(33) çÜUÚèçÅÝæ x¢çÎÝæ XI 17(17)
180(25) »¯¢ Ï¢ír¢è çSƒç¼: Ð¢ƒü II 81(72)
216(34) ôÜU ÜU}¢ü çÜU}¢ÜU}¢ïüç¼ IV 16(16)
217(35) ôÜU ¼ÎìÏ¢ír¢ çÜU}¢Š²¢y}¢æ VIII 1(1)
¥¢ï 218(36) ôÜU Ý¢ï Ú¢Á²ïÝ x¢¢ïç±‹Î I 32(32)
181(1) ¥¢ïç}¢y²ïÜU¢ÿ¢Úæ Ï¢ír¢ VIII 21(13) 219(37) ôÜU ÐéÝÏ¢í¢ür¢‡¢¢: Ðé‡²¢ IX 36(33)
182(2) ú ¼y„çÎç¼ çÝÎïüà¢¢ï XVII 23(23) 220(38) ÜUé¼Sy±¢ ÜUà}¢Hç}¢Îæ II 2(2)
221(39) ÜUéHÿ¢²ï Ðí‡¢à²ç‹¼ I 39(39)
ÜU 222(40) ÜUëç¯x¢¢ïÚÿ²±¢ç‡¢Á²æ XVIII 44(44)
183(1) ÜUçÓ™ó¢¢ï|¢²ç±|¢íC: VI 42(38) 223(41) ÜUñ<HXñ›è‹x¢é‡¢¢Ýï¼¢ XIV 21(21)
184(2) ÜUçÓ™Îï¼ÓÀ>¼æ Ð¢ƒü XVIII 74(72) 224(42) RU¢ï{¢j±ç¼ „}}¢¢ïã: II 66(63)
185(3) ÜUÅì±}HH±‡¢¢y²éc‡¢ XVII 9(9) 225(43) vHïà¢¢ïùç{ÜU¼ÚS¼ï¯¢}¢ XII 5(5)
186(4) ÜUƒæ Ý ¿¢ï²}¢S}¢¢ç|¢: I 38(38) 226(44) Ü£Uñ Ï²æ }¢¢ S}¢ x¢}¢: Ð¢ƒü II 3(3)
lv
227(45) çÿ¢Ðíæ |¢±ç¼ {}¢¢üy}¢¢ IX 34(31) 259(5) ¼¼: Eï¼ñãü²ñ²éüQUï I 14(14)

228(46) ÿ¢ï~¢ÿ¢ï~¢¿¢²¢ïÚï±}¢‹¼Úæ XIII 35(35) 260(6) ¼¼: „ ç±S}¢²¢ç±C¢ï XI 14(14)
229(47) ÿ¢ï~¢¿¢æ ™¢çÐ }¢¢æ ç±çh XIII 3(3) 261(7) ¼œ±ç±œ¢é }¢ã¢Ï¢¢ã¢ï III 28(28)
262(8) ¼~¢ ¼æ Ï¢éçh„æ²¢ïx¢æ VI 47(43)
x¢ 263(9) ¼~¢ „œ±æ çÝ}¢üHy±¢y¢ XIV 6(6)
230(1) x¢¼„XS² }¢éQUS² IV 23(23) 264(10) ¼~¢¢Ðà²çySƒ¼¢‹Ð¢ƒü: I 26(26)
231(2) x¢ç¼|¢ü¼¢ü Ðí|¢é: „¢çÿ¢ IX 19(18) 265(11) ¼~¢ñÜUSƒæ …x¢yÜUëyFæ XI 13(13)
232(3) x¢‹{±ü²ÿ¢¢„éÚç„h„ XI 22(22) 266(12) ¼~¢ñÜU¢x¢íæ }¢Ý: ÜUëy±¢ VI 12(12)
233(4) x¢¢}¢¢ç±à² ™ |¢ê¼¢çÝ XV 15(13) 267(13) ¼~¢ñ±æ „ç¼ ÜU¼¢üÚ}¢¢y}¢¢Ýæ XVIII 16(16)
234(5) x¢é‡¢¢Ýï¼¢Ý¼èy² ~¢è‹Îïãè XIV 20(20) 268(14) ¼yÿ¢ï~¢æ ²Ó™ ²¢Îëv™ XIII 4(4)
235(6) x¢éMÝãy±¢ çã }¢ã¢Ýé II 5(5) 269(15) ¼Îï¼Îÿ¢Úæ Ï¢ír¢ „ VIII 22(—)
270(16) ¼çÎy²Ýç|¢„‹{¢² XVII 25(25)
™ 271(17) ¼iéh²S¼Î¢y}¢¢ÝS¼çó¢ V 17(17)
236(1) ™@Hæ çã }¢Ý: ÜUëc‡¢ VI 38(34) 272(18) ¼çmçh Ðíç‡¢Ð¢¼ïÝ IV 34(33)
237(2) ™¼é<±{¢ |¢…‹¼ï }¢¢æ VII 16(16) 273(19) ¼ÐçS±|²¢ïùç{ÜU¢ï ²¢ïx¢è VI 50(46)
238(3) ™¢¼é±ü‡²Z }¢²¢ „ëCæ IV 13(13) 274(20) ¼Ð¢}²ã}¢ãæ ±¯Z çÝx¢ëØ¢ IX 20(19)
239(4) ç™‹¼¢}¢ÐçÚ}¢ï²¢æ ™ XVI 11(11) 275(21) ¼}¢Sy±¿¢¢Ý…æ ç±çh XIV 8(8)
240(5) ™ï¼„¢ „±üÜU}¢¢üç‡¢ XVIII 57(57) 276(22) ¼}¢é±¢™ N¯èÜUïà¢: II 10(10)

277(23) ¼}¢ï± à¢Ú‡¢æ x¢ÓÀ XVIII 62(62)
… 278(24) ¼S}¢¢ÓÀ¢›æ Ðí}¢¢‡¢æ XVI 24(24)
241(1) …‹}¢ ÜU}¢ü ™ }¢ï çÎÃ² IV 9(9) 279(25) ¼S}¢¢yÐí‡¢}² Ðíç‡¢{¢² XI 44(43)
242(2) …Ú¢}¢Ú‡¢}¢¢ïÿ¢¢² }¢¢}¢¢ VII 30(29) 280(26) ¼S}¢¢œ±ç}¢ç‹Îí²¢‡²¢Î¢ñ III 47(41)
243(3) …¢¼S² çã {íé±¢ï }¢ëy²é II 29(27) 281(27) ¼S}¢¢œ±}¢éçœ¢D ²à¢¢ï XI 33(32)
244(4) ç…¼¢y}¢Ý: Ðíà¢¢‹¼S² VI 7(7) 282(28) ¼S}¢¢y„±ïü¯é ÜU¢Hï¯é VIII 7(7)
245(5) ¿¢¢Ý²¿¢ïÝ ™¢Œ²‹²ï IX 16(15) 283(29) ¼S}¢¢Î„QU: „¼¼æ III 19(19)
246(6) ¿¢¢Ý¢ç±¿¢¢Ý¼ë#¢y}¢¢ VI 8(8) 284(30) ¼S}¢¢Î¿¢¢Ý„}|¢ê¼æ IV 43(41)
247(7) ¿¢¢ÝïÝ ¼é ¼Î¿¢¢Ýæ ²ï¯¢æ V 16(16) 285(31) ¼S}¢¢Î¢ïç}¢y²éÎ¢Ny² XVII 24(24)
248(8) ¿¢¢Ýæ ÜU}¢ü ™ ÜU¼¢ü ™ XVIII 19(19) 286(32) ¼S}¢¢lS² }¢ã¢Ï¢¢ã¢ï II 71(68)
249(9) ¿¢¢Ýæ ¼ïùãæ „ç±¿¢¢Ýç}¢Îæ VII 2(2) 287(33) ¼S² „TÝ²‹ã¯Z I 12(12)
250(10) ¿¢¢Ýæ ¿¢ï²æ ÐçÚ¿¢¢¼¢ XVIII 18(18) 288(34) ¼¢‹„}¢èÿ² „ ÜU¢ñ‹¼ï²: I 27(27)
251(11) ¿¢ï²: „ çÝy²„ó²¢„è V 3(3) 289(35) ¼æ ç±l¢gé:¶„æ²¢ïx¢ VI 23(23)
252(12) ¿¢ï²æ ²œ¢yÐí±ÿ²¢ç}¢ XIII 13(13) 290(36) ¼æ ¼ƒ¢ ÜUëÐ²¢ç±C}¢Ÿ¢é II 1(1)
253(13) Á²¢²„è ™ïyÜU}¢ü‡¢S¼ï III 1(1) 291(37) ¼¢Ýãæ çm¯¼: RUêÚ¢‹„æ XVI 19(19)
254(14) Á²¢ïç¼¯¢}¢çÐ ¼ÁÁ²¢ï XIII 18(18) 292(38) ¼¢çÝ „±¢üç‡¢ „æ²}² II 64(61)
293(39) ¼éË²çÝ‹Î¢S¼éç¼}¢¢üñÝè XII 19(19)
¼ 294(40) ¼ï…: ÿ¢}¢¢ {ëç¼: XVI 3(3)
255(1) ¼ §}¢ïù±çSƒ¼¢ ²éhï I 33(33) 295(41) ¼ï ¼æ |¢évy±¢ S±x¢üH¢ïÜUæ IX 22(21)
256(2) ¼¼: ÐÎæ ¼yÐçÚ}¢¢ XV 4(14) 296(42) ¼ï¯¢}¢ãæ „}¢éh¼¢ü XII 7(7)
257(3) ¼Ó™ „æS}¢ëy² „æS}¢ëy² XVIII 80(77) 297(43) ¼ï¯¢}¢ï±¢ÝéÜU}Ð¢ƒü}¢ã X 11(11)
258(4) ¼¼: à¢W¢p |¢ï²üp I 13(13) 298(44) ¼ï¯¢æ „¼¼²éQU¢Ý¢æ X 10(11)
lvi
299(45) ¼ï¯¢æ ¿¢¢Ýè çÝy²²éQU VII 17(17) {

300(46) y²vy±¢ ÜU}¢üÈUH¢„Xæ IV 20(20)
337(1) {}¢üÿ¢ï~¢ï ÜUéLÿ¢ï~¢ï I 1(1)
301(47) ç~¢ç|¢x¢éü‡¢}¢²ñ|¢¢ü±ñÚïç|¢: VII 13(13)
338(2) {ê}¢ïÝ¢ç±í²¼ï ±çq²üƒ¢ III 42(38)
302(48) ç~¢ç±{¢ |¢±ç¼ Ÿ¢h¢ XVII 2(2)
339(3) {ê}¢¢ï Ú¢ç~¢S¼ƒ¢ ÜUëc‡¢: VIII 37(25)
303(49) ç~¢ç±{æ ÝÚÜUS²ïÎæ m¢Úæ XVI 21(21)
340(4) {ëy²¢ ²²¢ {¢Ú²¼ï XVIII 33(33)
304(50) ~¢ñx¢é‡²ç±¯²¢ ±ïÎ¢ II 47(45)
341(5) {Ýéx¢ëüãèy±ñ±ç}¢Îæ VIII 24(—)
305(51) ~¢ñç±l¢ }¢¢æ „¢ï}¢Ð¢: IX 21(20)
342(6) {ëCÜUï¼épïçÜU¼¢Ý: ÜU¢çà¢ I 5(5)
306(52) y²¢Á²æ Î¢ï¯±çÎy²ïÜUï XVIII 3(3)
343(7) Š²¢ÝïÝ¢y}¢çÝ Ðà²ç‹¼ XIII 25(25)
307(53) y±}¢ÿ¢Úæ ÐÚ}¢æ ±ïçÎ¼Ã²æ XI 18(18)
344(8) Š²¢²¼¢ï ç±¯²¢‹Ðéæ„: II 65(62)
308(54) y±}¢¢çÎÎï±: ÐéL¯: XI 38(37)
309(55) y±æ }¢¢Ýéc²ï‡¢¢ïÐã¼¢‹¼ II 11(—)
Ý
Î 345(1) Ý ÜU¼ëüy±æ Ý ÜU}¢¢üç‡¢ V 14(14)
346(2) Ý ÜU}¢ü‡¢¢}¢Ý¢Ú}|¢¢ó¢ñ III 4(4)
310(1) Î‡Ç¢ï Î}¢²¼¢}¢çS}¢ X 38(38)
347(3) Ý ™ ¼S}¢¢‹}¢Ýéc²ï¯é XVIII 71(69)
311(2) Î}|¢¢ï ÎÐ¢üïùç|¢}¢¢Ýp XVI 4(4)
348(4) Ý ™ }¢ySƒ¢çÝ |¢ê¼¢çÝ IX 5(5)
312(3) ÎæCî¢ÜUÚ¢H¢çÝ ™ ¼ï XI 24(24)
349(5) Ý ™ }¢¢æ ¼¢çÝ ÜU}¢¢üç‡¢ IX 10(9)
313(4) Î¢¼Ã²ç}¢ç¼ ²g¢Ýæ XVII 20(2)
350(6) Ý ™ à¢ÜAU¢ï}²±Sƒ¢¼éæ I 30(30)
314(5) çÎç± „ê²ü„ãdS² XI 12(12)
351(7) Ý ™ñ¼çmk: ÜU¼Úó¢¢ï II 6(6)
315(6) çÎÃ²}¢¢Ë²¢}Ï¢Ú{Úæ XI 11(11)
352(8) Ý …¢²¼ï ç}¢í²¼ï ±¢ II 22(20)
316(7) Îé:¶ç}¢y²ï± ²yÜU}¢ü XVIII 8(8)
353(9) Ý ¼ÎçS¼ ÐëçƒÃ²¢æ XVIII 40(40)
317(8) Î:¶ïc±Ýéçmx¢A}¢Ý¢: II 59(56)
354(10) Ý ¼j¢„²¼ï „ê²¢üï Ý XV 8(6)
318(9) ÎêÚï‡¢ s±Úæ ÜU}¢ü II 52(49)
355(11) Ý ¼é }¢¢æ à¢v²„ï XI 8(8)
319(10) Îëß¢ ¼é Ð¢‡Ç±¢ÝèÜUæ I 2(2)
356(12) Ý y±ï±¢ãæ …¢¼é Ý¢„æ II 13(12)
320(11) ÎëßïÎæ }¢¢Ýé¯æ MÐæ XI 51(50)
357(13) Ý mïCKÜUéà¢Hæ ÜU}¢ü XVIII 10(10)
321(12) Îëßï}¢æ S±…Ýæ ÜUëc‡¢ I 28(28)
358(14) Ý Ðé‡²Ð¢Ðï }¢}¢ XV 18(—)
322(13) Îï±çm…x¢éLÐí¢¿¢Ðê…Ýæ XVII 14(14)
359(15) Ý ÐíNc²ïçyÐí²æ Ðí¢Œ² V 21(20)
323(14) Îï±¢‹|¢¢±²¼¢ÝïÝ ¼ï III 11(11)
360(16) Ý Ï¢éçh|¢ïÎæ …Ý²ïÎ III 26(26)
324(15) ÎïçãÝ¢ïùçS}¢‹²ƒ¢ Îïãï II 14(13)
361(17) Ý|¢:SÐëà¢æ Îè#}¢ÝïÜU XI 23(23)
325(16) Îïãè çÝy²}¢±Š²¢ïù²æ II 32(30)
362(18) Ý}¢: ÐéÚS¼¢Îƒ XI 40(39)
326(17) Îñ±}¢ï±¢ÐÚï ²¿¢æ IV 26(25)
363(19) Ý }¢¢æ ÜU}¢¢üç‡¢ çH}Ðç‹¼ IV 14(14)
327(18) Îñ±è sï¯¢ x¢é‡¢}¢²è VII 14(14)
364(20) Ý }¢¢æ ÎécÜUëç¼Ý¢ï }¢êÉ¢: VII 15(15)
328(19) Îñ±è „}Ðçm}¢¢ïÿ¢¢² XVI 5(5)
365(21) Ý }¢ï Ð¢ƒ¢üçS¼ ÜU¼üÃ²æ III 22(22)
329(20) Î¢ï¯ñÚï¼ñ: ÜUéHÍ¢A¢Ý¢æ I 42(42)
366(22) Ý }¢ï ç±Îé: „éÚx¢‡¢¢: X 2(2)
330(21) l¢±¢Ðëç¼Ã²¢ïçÚÎ}¢‹¼Úæ XI 20(20)
367(23) Ý MÐ}¢S²ïã ¼ƒ¢ï XV 3(3)
331(22) lê¼æ ÀH²¼¢}¢çS}¢ X 36(36)
368(24) Ý ±ïÎ²¿¢¢Š²²ÝñÝü XI 48(47)
332(23) ÎíÃ²²¿¢¢S¼Ð¢ï²¿¢¢ IV 29(28)
369(25) ÝC¢ï }¢¢ïã: S}¢ëç¼HüÏ{¢ XVIII 76(73)
333(24) ÎíéÐÎ¢ï Îí¢ñÐÎï²¢p I 18(18)
370(26) Ý çã ÜUçpyÿ¢‡¢}¢çÐ III 5(5)
334(25) Îí¢ï‡¢æ ™ |¢èc}¢æ ™ XI 34(33)
371(27) Ý çã Îïã|¢ë¼¢ à¢v²æ XVIII 11(11)
335(26) m¢ç±}¢¢ñ ÐéL¯¢ñ H¢ïÜUï XV 20(16)
372(28) Ý çã ÐíÐà²¢ç}¢ II 8(8)
336(27) m¢ñ |¢ê¼„x¢¢üñ H¢ïÜUïùçS}¢ XVI 6(6)
lvii
373(29) Ý çã ¿¢¢ÝïÝ „Îëà¢æ IV 38(37) 411(17) Ðé‡²¢ï x¢‹{: ÐëçƒÃ²¢æ VII 9(9)
374(30) Ý¢y²Ô¢A¼S¼é ²¢ïx¢¢ïùçS¼ VI 16(16) 412(18) ÐéL¯: ÐíÜUëç¼Sƒ¢ï çã XIII 22(22)
375(31) Ý¢Îœ¢ï ÜUS²ç™yÐ¢Ðæ Ý V 15(15) 413(19) ÐéL¯: „ ÐÚ: Ð¢ƒü VIII 33(22)
376(32) Ý¢‹¼¢ïùçS¼ }¢}¢ çÎÃ²¢ X 40(40) 414(20) ÐéÚ¢ï{„¢æ ™ }¢éw²æ X 24(24)
377(33) Ý¢‹²æ x¢é‡¢ï|²: ÜU¼¢üÚæ XIV 19(19) 415(21) Ðê±¢ü|²¢„ïÝ ¼ïÝñ± VI 48(44)
378(34) Ý¢Ú¢²‡¢¢ïùãæ ÐéL¯: XI 31(—) 416(22) Ðëƒvy±ïÝ ¼é ²Á¿¢¢Ýæ XVIII 21(21)
379(35) Ý¢„¼¢ï ç±l¼ï |¢¢±¢ï II 17(16) 417(23) ÐíÜU¢à¢æ ™ Ðí±ëôœ¢ ™ XIV 22(22)
380(36) Ý¢çS¼ Ï¢éçhÚ²éQUS² II 69(66) 418(24) ÐíÜUëô¼ ÐéL¯æ ™ñ± XIII 1(1)
381(37) Ý¢ãæ ÐíÜU¢à¢: „±üS² VII 26(25) 419(25) ÐíÜUëô¼ ÐéL¯æ ™ñ± XIII 20(20)
382(38) Ý¢ãæ ±ïÎñÝü ¼Ð„¢ Ý XI 53(52) 420(26) ÐíÜUëô¼ S±¢}¢±C|² IX 9(8)
383(39) Ý ™ Ÿ¢ï²¢ïùÝéÐà²¢ç}¢ I 31(31) 421(27) ÐíÜUë¼ï: çRU²}¢¢‡¢¢çÝ III 27(27)
384(40) çÝ²¼S² ¼é „ó²¢„: XVIII 7(7) 422(28) ÐíÜUë¼ïx¢éü‡¢„æ}}¢êÉ¢: III 29(29)
385(41) çÝ²¼æ ÜUéL ÜU}¢ü y±æ III 8(8) 423(29) ÐíÜUëy²ñ± ™ ÜU}¢¢üç‡¢ XIII 30(30)
386(42) çÝ²¼æ „XÚçã¼}¢Ú¢x¢ XVIII 23(23) 424(30) Ðí…ã¢ç¼ ²Î¢ ÜU¢}¢¢ II 58(55)
387(43) çÝÚ¢à¢è²ü¼ç™œ¢¢y}¢¢ IV 21(21) 425(31) Ðí‡¢±¢ï {Ýé: à¢Ú¢ï VIII 23(—)
388(44) çÝ}¢¢üÝ}¢¢ïã¢ ç…¼ XV 6(5) 426(32) Ðíç¼Ï¢¢ï{Ýï ¼Îì Ï¢ír¢ II 75(—)
389(45) çÝp²æ Ô¢ë‡¢é }¢ï ¼~¢ XVIII 4(4) 427(33) Ðí¢Œ² Ðé‡²ÜUë¼¢æ H¢ïÜU¢Ýé VI 45(41)
390(46) Ýïã¢ç|¢RU}¢Ý¢à¢¢ïùçS¼ II 42(40) 428(34) Ðí²Õ¢l¼}¢¢ÝS¼é ²¢ïx¢è VI 49(45)
391(47) Ýñ¼ï „ë¼è Ð¢ƒü …¢Ý VIII 39(27) 429(35) Ðí²¢‡¢ÜU¢Hï }¢Ý„¢™Hï VIII 11(10)
392(48) ÝñÝæ çÀ‹Îç‹¼ à¢›¢ç‡¢ II 25(23) 430(36) ÐíHÐç‹±„é…‹x¢ëØó¢éç‹}¢ V 9(9)
393(49) Ýñ± çÜUç@yÜUÚ¢ï}¢èç¼ V 8(8) 431(37) Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ XVIII 30(30)
394(50) Ýñ± ¼S² ÜUë¼ïÝ¢ƒ¢ïü III 18(18) 432(38) Ðí±ëôœ¢ ™ çÝ±ëôœ¢ ™ XVI 7(7)
433(39) Ðíà¢¢‹¼}¢Ý„æ sïÝæ VI 27(27)
Ð 434(40) Ðíø¢¢‹¼¢y}¢¢ ç±x¢¼|¢èÏ¢íü VI 14(14)
395(1) Ð@ñ¼¢çÝ }¢ã¢Ï¢¢ã¢ï XVIII 13(13) 435(41) Ðí„¢Îï „±üÎé:¶¢Ý¢æ II 68(65)
396(2) Ð~¢æ ÐécÐæ ÈUHæ ¼¢ï²æ IX 27(26) 436(42) Ðít¢Îp¢çS}¢ Îñy²¢Ýæ X 30(30)
397(3) ÐÚS¼S}¢¢œ¢é |¢¢±¢ïù‹²¢ï VIII 31(20) 437(43) Ðí¢‡¢èç¼ ²ó¢ Ðí¢‡¢ïÝ VIII 17(—)
398(4) ÐÚæ Ï¢ír¢ ÐÚæ {¢}¢ X 12(12)

399(5) ÐÚæ |¢ê²: Ðí±ÿ²¢ç}¢ XIV 1(1) Ï¢
400(6) ÐçÚ~¢¢‡¢¢² „¢{êÝ¢æ IV 8(8) 438(1) Ï¢‹{éÚ¢y}¢¢y}¢ÝS¼S² VI 6(6)
401(7) Ð±Ý: Ð±¼¢}¢çS}¢ X 31(31) 439(2) Ï¢Hæ Ï¢H±¼¢æ ™¢ãæ VII 11(11)
402(8) Ðà² }¢ï Ð¢ƒü XI 5(5) 440(3) Ï¢çãÚ‹¼p |¢ê¼¢Ý¢}¢™Úæ XIII 16(16)
403(9) Ðà²¢çÎy²¢‹±„ê‹LÎí¢ XI 6(6) 441(4) Ï¢ãêÝ¢æ …‹}¢Ý¢}¢‹¼ï VII 19(19)
404(10) Ðà²¢ç}¢ Îï±¢æS¼± XI 15(15) 442(5) Ï¢ãêçÝ }¢ï Ã²¼è¼¢çÝ IV 5(5)
405(11) Ðà²ñ¼¢æ Ð¢‡ÇéÐé~¢¢‡¢¢ I 3(3) 443(6) Ï¢¢sSÐà¢ïcü ±„QU¢y}¢¢ V 22(21)
406(12) Ð¢@…‹²æ N¯èÜUïà¢¢ï I 15(15) 444(7) Ï¢è…æ }¢¢æ „±ü|¢ê¼¢Ý¢æ VII 10(10)
407(13) Ð¢ƒü Ýñ±ïã Ý¢}¢é~¢ VI 44(40) 445(8) Ï¢éçh²éQU¢ï …ã¢¼èã II 53(50)
408(14) Ð¢Ð}¢ï±¢Ÿ¢²ïÎS}¢¢ I 36(36) 446(9) Ï¢éçh¿¢¢üÝ}¢„}}¢¢ïã: X 4(4)
409(15) çÐ¼¢ç„ H¢ïÜUS² XI 43(42) 447(10) Ï¢éhï|¢ïüÎæ {ë¼ïpñ± XVIII 29(29)
410(16) çÐ¼¢ã}¢S² …x¢¼¢ï IX 18(17) 448(11) Ï¢éhK¢ ç±à¢éh²¢ ²éQU¢ï XVIII 51(51)
lviii
449(12) Ï¢ëãy„¢}¢ ¼ƒ¢ „¢}Ý¢æ X 35(35) 484(17) }¢ç² „±¢üç‡¢ ÜU}¢¢üç‡¢ III 30(30)
450(13) Ï¢ír¢‡¢¢ï çã Ðíç¼D¢ã XIV 27(27) 485(18) }¢Ä²¢±ïà² }¢Ý¢ï ²ï XII 2(2)
451(14) Ï¢ír¢‡²¢{¢² ÜU}¢¢üç‡¢ V 10(10) 486(19) }¢Ä²¢„QU}¢Ý¢: Ð¢ƒü VII 1(1)
452(15) Ï¢ír¢|¢ê¼: Ðí„ó¢¢y}¢¢ XVIII 54(54) 487(20) }¢Ä²ï± }¢Ý ¥¢{yS± XII 8(8)
453(16) Ï¢ír¢¿¢¢Ýæ Ï¢ír¢H¢|¢ II 76(—) 488(21) }¢ã¯ü²: „# Ðê±ïü X 6(6)
454(17) Ï¢ír¢¢Ðü‡¢æ Ï¢ír¢ IV 25(24) 489(22) }¢ã¯èü‡¢¢æ |¢ëx¢éÚãæ X 25(25)
455(18) Ï¢í¢r¢‡¢ÿ¢ç~¢²ç±à¢¢æ XVIII 41(41) 490(23) }¢ã¢y}¢¢ÝS¼é }¢¢æ Ð¢ƒü IX 14(13)
491(24) }¢ã¢|¢ê¼¢‹²ãV¢Ú¢ï XIII 6(6)
|¢ 492(25) }¢¢ ¼ï Ã²ƒ¢ }¢¢ ™ XI 49(48)
456(1) |¢QUK¢ y±Ý‹²²¢ XI 54(53)

493(26) }¢¢¼éH¢: Eïà¢éÚ¢: Ð¢ñ~¢¢: I 34(34)
457(2) |¢QUK¢ }¢¢}¢ç|¢…¢Ý¢ç¼ XVIII 55(55)

494(27) }¢¢~¢¢SÐà¢¢üS¼é ÜU¢ñ‹¼ï² II 15(14)
458(3) |¢²¢Îí‡¢¢ÎéÐÚ¼æ }¢æS²‹¼ï II 37(35)

495(28) }¢¢Ý¢Ð}¢¢Ý²¢ïS¼éË² XIV 25(25)
459(4) |¢±¢‹|¢èc}¢p ÜU‡¢üp I 8(8)

496(29) }¢¢}¢éÐïy² ÐéÝ…ü‹}¢ VIII 26(15)
460(5) |¢±¢Œ²²¢ñ çã |¢ê¼¢Ý¢æ XI 2(2)

497(30) }¢¢æ ™ ²¢ïùÃ²ç|¢™¢Úï‡¢ XIV 26(26)
461(6) ç|¢l¼ï NÎ²x¢íç‹ƒ II 80(—)

498(31) }¢¢æ çã Ð¢ƒü Ã²Ð¢çŸ¢y² IX 35(32)
462(7) |¢èc}¢Îí¢ï‡¢Ðí}¢é¶¼: I 25(25)

499(32) }¢éQU„X¢ïùÝãæ±¢Îè XVIII 26(26)
463(8) |¢ê¼x¢í¢}¢: „ »±¢²æ VIII 30(19)

500(33) }¢êÉx¢í¢ãï‡¢¢y}¢Ý¢ï XVII 19(19)
464(9) |¢êç}¢Ú¢Ð¢ïùÝH¢ï ±¢²é: VII 4(4)

501(34) }¢ëy²é: „±üãÚp¢ã}¢éj X 34(34)
465(10) |¢ê² »± }¢ã¢Ï¢¢ã¢ï X 1(1)

502(35) }¢¢ïÍ¢¢à¢¢ }¢¢ïÍ¢ÜU}¢¢ü‡¢¢ï IX 13(12)
466(11) |¢¢ïQU¢Úæ ²¿¢¼Ð„¢æ V 30(29)

467(12) |¢¢ïx¢ñE²üÐí„QU¢Ý¢æ II 46(44) ²
503(1) ² §Îæ ÐÚ}¢æ x¢ésæ XVIII 70(68)
}¢ 504(2) ² »Ýæ ±ïçœ¢ ã‹¼¢Úæ II 21(19)
468(1) }¢çÓ™œ¢: „±üÎéx¢¢üç‡¢ XVIII 58(58)

505(3) ² »±æ ±ïçœ¢ ÐéL¯æ XIII 24(24)
469(2) }¢çÓ™œ¢¢ }¢e¼Ðí¢‡¢¢ X 9(9)

506(4) ²ÿ¢¢ç‹±l¢{Ú¢‹²¢ç‹¼ VII 24(—)
470(3) }¢yÜU}¢üÜUë‹}¢yÐÚ}¢¢ï XI 55(54)

507(5) ²ƒ¢ Ýl: S²‹Î}¢¢Ý¢: VIII 9(—)
471(4) }¢œ¢: ÐÚ¼Úæ Ý¢‹²çyÜU VII 7(7)

508(6) ²ƒ¢ Úç±: „±üÚ„¢‹Ðí IV 42(—)
472(5) }¢Ý:Ðí„¢Î: „¢ñ}²y±æ XVII 16(16)

509(7) ²Î¢ „±ïü Ðí}¢éÓ²‹¼ï II 78(—)
473(6) }¢Ýé¼ï ²ó¢ }¢Ý„¢ VIII 14(—)

510(8) ²Î¢ „±ïü Ðíç|¢l‹¼ï II 79(—)
474(7) }¢Ýéc²¢‡¢¢æ „ãdï¯é VII 3(3)

511(9) ²Ó™ ±¢™¢ Ý¢|²éçÎ¼ VIII 13(—)
475(8) }¢‹}¢Ý¢ |¢± }¢jQU¢ï IX 37(34)

512(10) ²Ó™ÿ¢é¯¢ Ý Ðà²ç¼ VIII 15(—)
476(9) }¢‹}¢Ý¢ |¢± }¢jQU¢ï XVIII 67(65)

513(11) ²Ó™¢çÐ „±ü|¢ê¼¢Ý¢æ X 39(39)
477(10) }¢‹²„ï ²çÎ ¼ÓÀv²æ XI 4(4)

514(12) ²Ó™¢±ã¢„¢ƒü}¢„yÜUë XI 42(41)
478(11) }¢}¢ ²¢ïçÝ}¢üãÎìÏ¢ír¢ XIV 3(3)

515(13) ²…‹¼ï „¢çy±ÜU¢ Îñ±¢ XVII 4(4)
479(12) }¢}¢ñ±¢æà¢¢ï …è±H¢ïÜUï XV 9(7)

516(14) ²Á¿¢¢y±¢ Ý ÐéÝ}¢¢üïã}¢ï IV 35(34)
480(13) }¢²¢ ¼¼ç}¢Îæ „±Z IX 4(4)

517(15) ²¿¢Î¢Ý¼Ð:ÜU}¢ü Ý XVIII 5(5)
481(14) }¢²¢Š²ÿ¢ï‡¢ ÐíÜUëç¼: IX 11(10)

518(16) ²¿¢çà¢C¢çà¢Ý: „‹¼¢ï III 13(13)
482(15) }¢²¢ Ðí„ó¢ïÝ ¼±¢…éüÝïÎæ XI 47(46)

519(17) ²¿¢¢ƒ¢üyÜU}¢ü‡¢¢ïù‹²~¢ III 9(9)
483(16) }¢ç² ™¢Ý‹²²¢ïx¢ïÝ XIII 11(11)

520(18) ²¿¢ï ¼Ðç„ Î¢Ýï ™ XVII 27(27)
lix
521(19) ²¼¼¢ï sçÐ ÜU¢ñ‹¼ï² II 63(60) 561(59) ²²¢ {}¢ü}¢{}¢Z ™ XVIII 31(31)
522(20) ²¼‹¼¢ï ²¢ïçx¢ÝEñÝæ XV 13(11) 562(60) ²²¢ S±Œ¢æA |¢²æ à¢¢ïÜUæ XVIII 35(35)
523(21) ²¼: Ðí±ëçœ¢|¢êü¼¢Ý¢æ XVIII 46(46) 563(61) ²Sy±¢y}¢Úç¼Úï± S²¢Î¢ III 17(17)
524(22) ²¼ïç‹Îí²}¢Ý¢ïÏ¢éçh}¢éüçÝ V 29(28) 564(62) ²çSy±ç‹Îí²¢ç‡¢ }¢Ý„¢ III 7(7)
525(23) ²¼¢ï ²¼¢ï çÝpÚç¼ VI 26(26) 565(63) ²S¼é „±¢üç‡¢ |¢ê¼¢çÝ VI 34(—)
526(24) ²yÜUÚ¢ïç¯ ²ÎÔ¢A¢ç„ IX 28(27) 566(64) ²S}¢¢yÿ¢Ú}¢¼è¼¢ïùã}¢ XV 22(18)
527(25) ²œ¢Îx¢íï ç±¯ç}¢± XVIII 37(37) 567(65) ²S}¢¢ó¢¢ïçm…¼ï H¢ïÜU¢ï XII 15(15)
528(26) ²œ¢é ÜU¢}¢ïŒ„éÝ¢ ÜU}¢ü XVIII 24(24) 568(66) ²S² Ý¢ãæÜUë¼¢ï |¢¢±¢ï XVIII 17(17)
529(27) ²œ¢é ÜUëyF±ÎïÜUçS}¢ XVIII 22(22) 569(67) ²S² „±ïü „}¢¢Ú}|¢¢: IV 19(19)
530(28) ²œ¢é Ðíy²éÐÜU¢Ú¢ƒZ XVII 21(21) 570(68) ²S² „±ïü „}¢¢Ú}|¢¢ II 51(—)
531(29) ²~¢ ÜU¢Hï y±Ý¢±ëçœ¢ VIII 35(23) 571(69) ²S²¢‹¼:Sƒ¢çÝ |¢ê¼¢çÝ VIII 34(—)
532(30) ²~¢ ²¢ïx¢ïEÚ: ÜUëc‡¢¢ï XVIII 81(78) 572(70) ²S²¢}¢¼æ ¼S² }¢¼æ II 74(—)
533(31) ²~¢¢ïÐÚ}¢¼ï ç™œ¢æ VI 20(20) 573(71) ²æ ²æ ±¢çÐ S}¢Ú‹|¢¢±æ VIII 6(6)
534(32) ²y„¢æw²ñ: Ðí¢Œ²¼ï V 5(5) 574(72) ²æ HÏŠ±¢ ™¢ÐÚæ H¢|¢æ VI 22(22)
535(33) ²ƒ¢ÜU¢à¢çSƒ¼¢ï çÝy²æ IX 6(6) 575(73) ²æ S¢ó²¢„ç}¢ç¼ Ðíãé²¢üï VI 2(2)
536(34) ²ƒ¢ ÎèÐ¢ï çÝ±¢¼Sƒ¢ï VI 19(19) 576(74) ²æ çã Ý Ã²ƒ²‹y²ï¼ï II 16(15)
537(35) ²ƒ¢ ÝÎèÝ¢æ Ï¢ã±¢ïù}Ï¢é XI 27(27) 577(75) ²: à¢¢›ç±ç{}¢éy„ëÁ² XVI 23(23)
538(36) ²ƒ¢ ÐíÜU¢à¢²y²ïÜU: XIII 34(34) 578(76) ²: „±ü~¢¢Ýç|¢FïãS¼ II 60(57)
539(37) ²ƒ¢ ÐíÎè#æ Á±HÝæ XI 28(28) 579(77) ²¢¼²¢}¢æ x¢¼Ú„æ Ðêç¼ XVII 10(10)
540(38) ²ƒ¢ „±üx¢¼æ „¢ñÿ}²¢ XIII 33(33) 580(78) ²¢ çÝà¢¢ „±ü|¢ê¼¢Ý¢æ II 72(69)
541(39) ²ƒñ{¢æç„ „ç}¢h¢ï IV 37(36) 581(79) ²¢ç‹¼ Îï±±í¼¢ Îï±¢ IX 26(25)
542(40) ²Îx¢íï ™¢ÝéÏ¢‹{ï ™ XVIII 39(39) 582(80) ²¢ç}¢}¢¢æ ÐéçcÐ¼¢æ ±¢™æ II 44(42)
543(41) ²ÎãV¢Ú}¢¢çŸ¢y² Ý XVIII 59(59) 583(81) ²¢±y„T¢²¼ï çÜUç@ XIII 27(27)
544(42) ²Îÿ¢Úæ ±ïÎç±Î¢ï VIII 12(11) 584(82) ²¢±Îï¼¢çó¢Úèÿ¢ïùãæ I 22(22)
545(43) ²Î¢ ¼ï }¢¢ïãÜUçHHæ II 55(52) 585(83) ²¢±¢Ýƒü ©ÎÐ¢Ýï II 48(46)
546(44) ²Î¢çÎy²x¢¼æ ¼ï…¢ï XV 14(12) 586(84) ²éQU: ÜU}¢üÈUHæ y²vy±¢ V 12(12)
547(45) ²Î¢ |¢ê¼Ðëƒx|¢¢±}¢ïÜU XIII 31(31) 587(85) ²éQU¢ã¢Úç±ã¢ÚS² VI 17(17)
548(46) ²Î¢ ²Î¢ çã {}¢üS² IV 7(7) 588(86) ²éTó¢ï±æ „Î¢... çÝ²¼ VI 15(15)
549(47) ²Î¢ ç±çÝ²¼æ ç™œ¢}¢¢ VI 18(18) 589(87) ²éTó¢ï±æ „Î¢... ç±x¢¼ VI 28(28)
550(48) ²Î¢ „œ±ï Ðí±ëhï ¼é XIV 14(14) 590(88) ²é{¢}¢‹²ép ç±RU¢‹¼ I 6(6)
551(49) ²Î¢ „æãÚ¼ï ™¢²æ II 61(58) 591(89) ²ï ™ñ± „¢çœ±ÜU¢ VII 12(12)
552(50) ²Î¢ çã Ýïç‹Îí²¢ƒïü¯é VI 4(4) 592(90) ²ï ¼é {}¢¢ü}¢ë¼ç}¢Îæ XII 20(20)
553(51) ²çÎ }¢¢}¢Ðí¼èÜU¢Ú}¢ I 45(45) 593(91) ²ï ¼é „±¢üç‡¢ ÜU}¢¢üç‡¢ XII 6(6)
554(52) ²çÎ sãæ Ý ±¼ïü²æ III 23(23) 594(92) ²ï y±ÿ¢Ú}¢çÝÎïüà² XII 3(3)
555(53) ²ÎëÓÀ²¢ ™¢ïÐÐó¢æ II 34(32) 595(93) ²ï y±ï¼Î|²„ê²‹¼¢ï III 32(32)
556(54) ²ÎëÓÀ¢H¢|¢„‹¼éC¢ï IV 22(22) 596(94) ²ïùŒ²‹²Îï±¼¢|¢QU¢ IX 24(23)
557(55) ²lÎ¢™Úç¼ Ÿ¢ïDS¼œ¢ III 21(21) 597(95) ²ï }¢ï }¢¼ç}¢Îæ çÝy² III 31(31)
558(56) ²lçm|¢êç¼}¢y„œ±æ X 41(41) 598(96) ²ï ²ƒ¢ }¢¢æ ÐíÐl‹¼ï IV 11(11)
559(57) ²lŒ²ï¼ï Ý Ðà²ç‹¼ I 37(37) 599(97) ²ï à¢¢›ç±ç{}¢éy„ëÁ² XVII 1(1)
560(58) ²²¢ ¼é {}¢üÜU¢}¢¢ƒ¢ü XVIII 34(34) 600(98) ²ï¯¢æ y±‹¼x¢¼æ Ð¢Ðæ VII 29(28)
lx
601(99) ²ï çã „æSÐø¢ü…¢ |¢¢ïx¢¢ V 23(22) 634(6) ç±ç{ãèÝ}¢„ëC¢ó¢æ }¢‹~¢ XVII 13(13)

602(100) ²¢ïx¢²éQU¢ï ç±à¢éh¢y}¢¢ V 7(7) 635(7) ç±ç±QU„ï±è HÍ±¢à¢è XVIII 52(52)
603(101) ²¢ïx¢„ó²S¼ÜU}¢¢ü‡¢æ IV 41(40) 636(8) ç±¯²¢ ç±çÝ±¼ü‹¼ï II 62(59)
604(102) ²¢ïx¢Sƒ: ÜUéL ÜU}¢¢üç‡¢ II 50(48) 637(9) ç±¯²ïç‹Îí²„æ²¢ïx¢¢lœ¢ XVIII 38(38)
605(103) ²¢ïçx¢Ý¢}¢çÐ „±ïü¯¢æ VI 51(47) 638(10) ç±S¼Úï‡¢¢y}¢Ý¢ï ²¢ïx¢æ X 18(18)
606(104) ²¢ïx¢è ²éTè¼ „¼¼ VI 10(10) 639(11) ç±ã¢² ÜU¢}¢¢‹²: „±ü II 77(71)
607(105) ²¢ïyS²}¢¢Ý¢Ý±ïÿ¢ïùãæ I 23(23) 640(12) ±è¼Ú¢x¢|¢²RU¢ï{¢ IV 10(10)
608(106) ²¢ï Ý Nc²ç¼ Ý mïçC XII 17(17) 641(13) ±ëc‡¢èÝ¢æ ±¢„éÎï±¢ïùçS}¢ X 37(37)
609(107) ²¢ïù‹¼:„é¶¢ïù‹¼Ú¢ V 25(24) 642(14) ±ïÎ¢Ý¢æ „¢}¢±ïÎ¢ïùçS}¢ X 22(22)
610(108) ²¢ï }¢¢}¢…}¢Ý¢ôÎ ™ X 3(3) 643(15) ±ïÎ¢‹¼ç±¿¢¢Ý„éçÝçp XV 7(—)
611(109) ²¢ï }¢¢}¢ï±}¢„}}¢êÉ¢ï XV 23(19) 644(16) ±ïÎ¢ç±Ý¢çà¢Ýæ çÝy²æ ² II 23(21)
612(110) ²¢ï }¢¢æ Ðà²ç¼ „±ü~¢ VI 33(30) 645(17) ±ïÎ¢ãæ „}¢¼è¼¢çÝ VII 27(26)
613(111) ²¢ï ²¢ï ²¢æ ²¢æ ¼Ýéæ |¢QU: VII 21(21) 646(18) ±ïÎï¯é ²¿¢ï¯é ¼Ð:„é VIII 40(28)
614(112) ²¢ïù²æ ²¢ïx¢Sy±²¢ Ðí¢ïQU: VI 37(33) 647(19) ±ïÐƒép à¢ÚèÚï }¢ï I 29(29)
648(20) Ã²±„¢²¢çy}¢ÜU¢ Ï¢éçh II 43(41)
Ú 649(21) Ã²¢ç}¢Ÿ¢ï‡¢ï± ±¢v²ïÝ III 2(2)
615(1) Ú…S¼}¢p¢ç|¢|¢ê² XIV 10(10)

650(22) Ã²¢„Ðí„¢Î¢ÓÀ>¼±¢ XVIII 78(75)
616(2) Ú…ç„ ÐíH²æ x¢y±¢ XIV 15(16)

617(3) Ú…¢ï Ú¢x¢¢y}¢ÜUæ ç±çh XIV 7(7)
à¢
618(4) Ú„¢ïùã}¢Œ„é ÜU¢ñ‹¼ï² VII 8(8) 651(1) à¢ÜA ¢ï¼èãñ± ²: „¢ïÉéæ V 24(23)
619(5) Ú¢x¢mï¯ç±}¢éQUñS¼é II 67(64) 652(2) à¢Ýñ: à¢ÝñLÐÚ}¢ïÎìÏ¢éhK¢ VI 25(25)
620(6) Ú¢x¢è ÜU}¢üÈUHÐíïŒ„é XVIII 27(27) 653(3) à¢}¢¢ï Î}¢S¼Ð: à¢¢ñ™æ XVIII 42(42)
621(7) Ú¢…‹„æS}¢ëy² „æS}¢ëy² XVIII 79(76) 654(4) à¢ÚèÚæ ²Î±¢Œ¢A¢ïç¼ XV 10(8)
622(8) Ú¢…‹„æS}¢ëy² ±¢v²æ XVIII 75(—) 655(5) à¢ÚèÚ±¢ÑUì} ¢Ý¢ïç|¢²ü XVIII 15(15)
623(9) Ú¢…ç±l¢ Ú¢…x¢ésæ IX 2(2) 656(6) à¢éÜ£UÜUëc‡¢ï x¢¼è sï¼ï VIII 38(26)
624(10) LÎí¢‡¢¢æ à¢VÚp¢çS}¢ X 23(23) 657(7) à¢é™¢ñ Îïà¢ï Ðíç¼D¢Œ² VI 11(11)

658(8) à¢é|¢¢à¢é|¢ÈUHñÚï±æ }¢¢ïÿ² IX 29(28)
659(9) à¢¢ñ²Z ¼ï…¢ï {ëç¼Î¢üÿ²æ XVIII 43(43)
H
660(10) à¢ë‡¢¢ïç¼ ²ó¢ Ÿ¢¢ï~¢ï‡¢ VIII 16(—)
625(1) H|¢‹¼ï Ï¢ír¢çÝ±¢ü‡¢}¢ë¯²: V 26(25)
661(11) Ÿ¢h²¢ ÐÚ²¢ ¼#æ XVII 17(17)
626(2) HïçHs„ï x¢í„}¢¢Ý: XI 29(29)
662(12) Ÿ¢h¢±¢ÝÝ„ê²p à¢ë‡¢é XVIII 73(71)
627(3) H¢ïÜUïùçS}¢ç‹mç±{¢ çÝD¢ III 3(3)
663(13) Ÿ¢h¢±¢¡Ì|¢¼ï ¿¢¢Ýæ IV 39(38)
628(4) H¢ï|¢: Ðí±ëçœ¢Ú¢Ú}|¢: XIV 12(12)
664(14) Ÿ¢éç¼ç±Ðíç¼Ðó¢¢ ¼ï ²Î¢ II 56(53)
665(15) Ÿ¢éy±¢ Ÿ¢èÜUëc‡¢±™Ýæ XI 1(1)
± 666(16) Ÿ¢ï²¢‹ÎíÃ²}¢²¢l¿¢¢ IV 33(32)
629(1) ±QUé}¢ãüS²à¢ï¯ï‡¢ çÎÃ²¢ X 16(16) 667(17) Ÿ¢ï²¢‹S±{}¢¢ïü ç±x¢é‡¢: III 35(35)
630(2) ±v~¢¢ç‡¢ ¼ï y±Ú}¢¢‡¢¢ XI 26(26) 668(18) Ÿ¢ï²¢‹S±{}¢¢üï ç±x¢é‡¢: XVIII 47(47)
631(3) ±¢²é²ü}¢¢ïùçx¢A±üM‡¢: XI 39(38) 669(19) Ÿ¢ï²¢ï çã ¿¢¢Ý}¢|²¢„¢ XII 12(12)
632(4) ±¢„¢æç„ …è‡¢¢üçÝ ²ƒ¢ II 24(22) 670(20) Ÿ¢¢ï~¢¢ÎèÝèç‹Îí²¢‡²‹²ï IV 27(26)
633(5) ç±l¢ç±Ý²„}Ðó¢ï V 19(18) 671(21) Ÿ¢¢ï~¢æ ™ÿ¢é: SÐà¢üÝæ ™ XV 11(9)
lxi
„ 710(39) „±ïüç‹Îí²x¢é‡¢¢|¢¢„æ XIII 15(15)
672(1) „ »± „±Z ²Îì|¢ê¼æ VI 30(—)

711(40) „±ïüùŒ²ï¼ï ²¿¢ç±Î¢ï IV 31(30)
673(2) „ »±¢²æ }¢²¢ ¼ïùl IV 3(3)

712(41) „ã…æ ÜU}¢ü ÜU¢ñ‹¼ï² XVIII 48(48)
674(3) „ »¯ ÜUHé¯: ÿ¢éÎí III 40(—)

713(42) „ã²¿¢¢: Ðí…¢: „ëß¢ III 10(10)
675(4) „QU¢: ÜU}¢ü‡²ç±m¢æ„¢ï III 25(25)

714(43) „ãd²éx¢Ð²ü‹¼}¢ã²üÎì VIII 28(17)
676(5) „¶ïç¼ }¢y±¢ Ðí„|¢æ XI 41(40)

715(44) „VÚ¢ï ÝÚÜU¢²ñ± I 41(41)
677(6) „ Í¢¢ï¯¢ï {¢¼üÚ¢Cî¢‡¢¢æ I 19(19)

716(45) „VËÐÐí|¢±¢‹ÜU¢}¢¢æ VI 24(24)
678(7) „¼¼æ ÜUè¼ü²‹¼¢ï }¢¢æ IX 15(14)

717(46) „‹¼éC: „¼¼æ ²¢ïx¢è XII 14(14)
679(8) „ ¼²¢ Ÿ¢h²¢ ²éQU VII 22(22)

718(47) „çó¢²}²ïç‹Îí²x¢í¢}¢æ XII 4(4)
680(9) „yÜU¢Ú}¢¢ÝÐê…¢ƒZ ¼Ð¢ï XVII 18(18)

719(48) „ó²¢„S¼é }¢ã¢Ï¢¢ã¢ï V 6(6)
681(10) „œ±æ Ú…S¼}¢ §ç¼ x¢é‡¢¢: XIV 5(5)

720(49) „ó²¢„S² }¢ã¢Ï¢¢ã¢ï XVIII 1(1)
682(11) „œ±æ „é¶ï „T²ç¼ XIV 9(9)

721(50) „æó²¢„æ ÜU}¢ü‡¢¢æ ÜUëc‡¢ V 1(1)
683(12) „œ±¢y„T¢²¼ï ¿¢¢Ýæ XIV 17(17)

722(51) „ó²¢„: ÜU}¢ü²¢ïx¢p V 2(2)
684(13) „œ±¢ÝéMÐ¢ „±üS² XVII 3(3)

723(52) „æÐí¢Œy²ñÝ}¢ë¯²¢ï ¿¢¢Ý XV 5(—)
685(14) „Îëà¢æ ™ïC¼ï S±S²¢: III 33(33)

724(53) „¢ç{|¢ê¼¢ç{Îñ±æ }¢¢æ VII 31(30)
686(15) „j¢±ï „¢{é|¢¢±ï ™ XVII 26(26)

725(54) „¢æw²²¢ïx¢¢ñ ÐëƒxÏ¢¢H¢: V 4(4)
687(16) „ Ï¢ír¢¢ „ çà¢±: „ï‹Îí: VI 29(—)

726(55) „¢æÐí¼‹¼é }¢ã¢Ï¢¢ã¢ï XVIII 63(-)
688(17) „}¢Îé:¶„é¶: S±Sƒ: XIV 24(24)

727(56) ç„ôh Ðí¢#¢ï ²ƒ¢ XVIII 50(50)
689(18) „}¢æ ÜU¢²çà¢Ú¢ïx¢íè±æ VI 13(13)

728(57) „é¶Îé:¶ï „}¢ï ÜUëy±¢ II 40(38)
690(19) „}¢æ Ðà²ç‹ã „±ü~¢ XIII 29(29)

729(58) „é¶}¢¢y²ç‹¼ÜUæ ²œ¢ VI 21(21)
691(20) „}¢æ „±ïü¯é |¢ê¼ï¯é XIII 28(28)

730(59) „é¶æ çy±Î¢Ýèæ ç~¢ç±{æ XVIII 36(36)
692(21) „}¢: à¢~¢¢ñ ™ ç}¢~¢ï XII 18(18)

731(60) „éÎéÎüà¢üç}¢Îæ MÐæ XI 52(51)
693(22) „}¢¢ïùãæ „±ü|¢ê¼ï¯é IX 32(29)

732(62) „éNç‹}¢~¢¢²éüÎ¢„èÝ}¢ VI 9(9)
694(23) „x¢¢ü‡¢¢}¢¢çÎÚ‹¼p X 32(32)

733(62) Sƒ¢Ýï Nç¯ÜUïà¢ ¼± XI 36(35)
695(24) „±üÜU}¢¢üç‡¢ }¢Ý„¢ V 13(13)

734(63) çSƒ¼Ðí¿¢S² ÜU¢ |¢¢¯¢ II 57(54)
696(25) „±üÜU}¢¢ü‡²çÐ „Î¢ XVIII 56(56)

735(64) SÐà¢¢ü‹ÜUëy±¢ Ï¢çãÏ¢¢üs¢æ V 28(27)
697(26) „±üx¢és¼}¢æ |¢ê²: XVIII 66(64)

736(65) S}¢Ú‹¼¢ïùçÐ }¢éãSé y±ï V 18(—)
698(27) „±ü¼: Ð¢ç‡¢Ð¢Îæ XIII 14(14)

737(66) S}¢ëy±¢çÐ¼¢}¢ì }¢ã¢Îï±è XVIII 64(-)
699(28) „±üm¢Ú¢ç‡¢ „æ²}² VIII 20(12)

738(67) S±{}¢ü}¢çÐ ™¢±ïÿ² II 33(31)
700(29) „±üm¢Úï¯é ÎïãïùçS}¢‹Ðí XIV 11(11)

739(68) S±|¢¢±…ïÝ ÜU¢ñ‹¼ï² XVIII 60(60)
701(30) „±ü{}¢¢ü‹ÐçÚy²Á² XVIII 68(66)

740(69) S±²}¢ï±¢y}¢Ý¢y}¢¢Ýæ X 15(15)
702(31) „±ü|¢ê¼Sƒ}¢¢y}¢¢Ýæ „±ü VI 31(29)

741(70) S±ï S±ï ÜU}¢ü‡²ç|¢Ú¼: XVIII 45(45)
703(32) „±ü|¢ê¼çSƒ¼æ ²¢ï }¢¢æ VI 35(31)

704(33) „±ü|¢ê¼¢çÝ ÜU¢ñ‹¼ï² IX 8(7) ã
705(34) „±ü|¢ê¼ï¯é ²ïÝñÜUæ XVIII 20(20) 742(1) ã¼¢ï ±¢ Ðí¢ŒS²ç„ S±x¢Z II 39(37)
706(35) „±ü}¢ï¼Îë¼æ }¢‹²ï ²‹}¢¢æ X 14(14) 743(2) ã‹¼ ¼ï ÜUƒç²c²¢ç}¢ X 19(19)
707(36) „±ü²¢ïçÝ¯é ÜU¢ñ‹¼ï² XIV 4(4) 744(3) ã¯ü}¢S² çÝ±y²ñü¯ III 39(—)
708(37) „±üS² ™¢ãæ NçÎ XV 17(15) 745(4) N¯èÜUïà¢æ ¼Î¢ ±¢v² I 21(21)
709(38) „±¢ü‡¢èç‹Îí²ÜU}¢¢üç‡¢ IV 28(27)
lxii
(18) Gratitudes
1. To parents Srimati Gattu Seetamma and Sri Gattu Ramanna for giving this life and giving
spiritual, devotional, ethical and leadership attitudes and values of responsibility in life.
2. Guruji Sri Vidya Prakashananda Giri Swami Ji for journey towards consciousness and
experience of THATness through great and wonderful “Gita Makarandam”, and to Guruji Sri
Advyayanda Bharti Swamiji for inspiring towards understanding and experiencing of grace
of Sri Lalitha Maha Tripura Sundari.
3. To life partner Smt. Sujana Devi the life enricher and partner in the spiritual journey for
caring, sharing togetherness and for pointing out towards Mahadevi.
4. To Acharyasri Charan Tirtha ji Maharaj and Acharyasri Ghanshyam ji Maharaj regarding the
new revelations about Bhojapatri Gita and for all the guidance and cooperation at
Bhuvaneshwari Pith, Gondal.
5. To all the teachers of basic, technical engineering, computer and information technology,
management, leadership, vedic, upanishadic, yogic, meditational and spiritual education
for enrichment towards enlightenment.
6. To all schools, colleges, institutions, universities, organizations, voluntary organizations, where

opportunity was given for learning, sharing, working, contributing, and serving for self
progress and society progress.
7. To brothers, sisters, relatives, elders, children, grand children, uncles, aunts, cousins, nieces,
nephews and close ones for love, care, support and consideration in life.
8. To all classmates, polytechnicmates, collegemates, co-learners, colleagues, seniors,

supporters, and inspirers for betterment.
9. To apparent opponents and critics, improvers in fact for giving different views which caused
improvement and enrichment.
10. To all who gave cooperation, help, empowerment, inspiration, motivation and
encouragement with and without asking from time to time.
11. To President-emeritus, Presidents, office bearers, members, contributors, participants,

supporters and donors of Sri Sitarama Seva Sadan for being partners in the spiritual journey
of seva.
12. To Baroda Management Association, Aadarsh Amdavad, Anandashram, Institution of Plant

Engineers and all voluntary organizations for togetherness in voluntary service.
13. To Sri Ramakrishna Mission, Sri Chinmaya Mission, Adhyatma Vidya Mandir, Swami
Janardananda Samsmriti Trust, Gayatri Parivar, Aadarsh Amdavad, Sri Sitarama Seva Sadan
for being support and partners in spiritual and service contributions.
lxiii
14. To Excel Industries Limited, Punjab Chemicals and Pharmaceuticals Limited, Transpek Silox
Limited, La-Opala RG Limited, Yash Papers Limited, Hyderabad Chemicals Limited, Aryan
Papers Limited, Aryan Packaging Industries, Compucare,
15. President, Committee Members, Sri Mukeshbhai Patel, Executive Director Sri K.K. Nair of
Ahmedabad Management Association for continued great support and cooperation in
bringing out, printing and distributing all spiritual and management writing of this writer.
16. To Sri Ashwinbhai Shroff, Chairman-Excel Industries Ltd. for keen interest in the research
work for this Gita and for extending support in many ways including co-sponsoring the
publication.
17. To Sri Sushilbhai Jhunjhunwala, Ajitbhai Jhunjhunwala of La Opala RG Limited for readily
agreeing to co-sponsor the publication.
18. To Sri Pareshbhai Saraiya, Managing Director, Transpek Silox Industry Pvt. Ltd. for continuous
support and help in many ways and to Mr. Tejas Mehta and Mr. Mukesh Patil of TSIPL for
support in printing many copies of proofs of computer printouts of Samagra Gita.
19. To Sri Prayasvinbhai Patel, Chairman - Elecon Engineering Co. Ltd. and Mrs. Tarunaben
Patel, CEO MTC Engineering Ltd. for supporting in many ways, Mr. Prabinbhai Panigrahi
and Smt. Niraliben Vyas for arranging to print many copies of computer proofs of Samagra
Gita and to Mr. Yogendrabhai Jhala for providing transport and to Sri Bharatbhai Patel for
driving long distances to Gondal and Jamnagar several times.
20. To Mr. L Rajagopalan, to Sri Piyushbhai Dave, Sri Hasmukh R. Upadhyaya and Smt. Padma
Jaganmohan in editing, value adding and preparing all writing of this author and specially
this Samagra Bhagavad Gita.
21. To Sri Manoj Kumar, on behalf of AMA, for preparing the computer script along with all
diagrams and charts from bringing out this wonderful book.
22. To Sri K.K. Nair, Executive Director and Sri Manoj Rana for preparing wonderful cover page
of this book.
23. To Sri J. Prabhakar and Shravan Kumar of Satyanarayana Printing Press, Karimnagar for
preparing excellent and wonderful copies of 41 plates of original Bhojapatri Gita.
24. To M/s. N.K. Printers for printing this important book in such beautiful and wonderful
manner.
lxiv
The Final Point
The Original Name of Gita
We have learned earlier that some of the shlokas of Gita appear in Anu Gita, Uttara Gita and
Shanti Parva (page 14). We have also learned that 26 shlokas of Gita appear in Yoga Vasishta
(page 570).
Actually 21 shlokas or parts of shlokas appear in Moksha Dharma Parva of Shanti Parva (Chapter
XII) of Mahabharata. These shlokas are, in the order of appearance, BG: II-58/2, XVII-2/2, II-51,
SG: III-42, VI-30/2, XVII14/2, XVIII-5/2, III-21, II-18, VIII-17, V-18, VI-29, XIII-13, II-80, II-66, XIII-
13, XIII-13, IV-1, IV-2, IV-3
This includes famous shlokas like, “Vidya vinaya sampanne …”, “Sarva bhootastameat manan
…”, “Sarvata paani paadam …” “Aapooryamaanam …” “Naasti buddhi rayuktasya …” so on and
so on.
In Mokshadharma Parva, at the beginning of chapter 348, in shloka 8, Vaishampayana said

“Arjuna vimanaskecha Gita Bhagavataa swayam” — “when Arjuna became dispirited, the holy
one himself (Bhagavataa) explained (deep Dharma)”. Thus Gita became Bhagavad Gita.
At the end of Mokshadharma Parva in Chapter 348 Vaishampayana describing the Bhakti Gnaana
Parampara, the chain of teachings of devotion and wisdom to Janamejaya describes the latest
teaching in the form of dialogue between Krishna and Arjuna as follows in Shanti Parva, Chapter
348 (XII-348):
51. ~¢ï¼¢²éx¢¢Î¢ñ ™ ¼¼¢ï ç±±S±¢Ýì }¢Ý±ï ÎÎ¢ñ J In the beginning of the Treta Yuga, Vivasat
}¢Ýép H¢ïÜU|¢êy²ƒü „é¼¢²ïÿ±¢ÜU±ï ÎÎ¢ñ JJ gave the knowledge of this religion to Manu.
Manu, for the protection and support of all
the worlds, then gave it to his son Ikshvaku.
52. §ÿ±¢ÜUé‡¢¢ ™ ÜUçƒ¼¢ï Ã²¢Œ² H¢ïÜU¢Ý±çSƒ¼: J Promulgated by Ikshvaku, that religion

x¢ç}¢c²ç¼ ÿ¢²¢‹¼ï ÐéÝÝ¢üÚ¢²‡¢æ ÝëÐ¢ JJ overspreads the whole world. When the
universal destruction sets in, it will once more
return to Narayana and be merged in Him.
53. ²¼èÝ¢æ ™¢çÐ ²¢ï {}¢ü: „ ¼ï Ðê±Z ÝëÐ¢ïœ¢}¢ J The religion which is followed and practiced
ÜUçƒ¼¢ï ãçÚx¢è¼¢„é „}¢¢„ç±ç{ÜUçËÐ¼: JJ by the Yatis, has, O best of kings, been
described to you before this in the Hari Gita,
with all its ordinances in brief.
Great! These three shlokas are exact representatives of shlokas IV-1, IV-2, IV-3 of our Gita, which
are:
BG-IV-1 §}¢æ ç±±S±¼ï ²¢ïx¢æ Ðí¢ïQU±¢Ýã}¢Ã²²}¢ì J This knowledge, the imperishable one,
lxv
BG-IV-2 »±æ ÐÚ}ÐÚ¢Ðí¢#ç}¢}¢æ Ú¢…¯ü²¢ï ç±Îé: J In this way in that order and line,
BG-IV-1 „ »±¢²æ }¢²¢ ¼ïùl ²¢ïx¢: Ðí¢ïQU: ÐéÚ¢¼Ý: J That very path, the ancient one
In MB XII-348-53 above, the teaching is clearly called “Hari Gita”. Hari means Lord, Bhagavan.
Therefore Bhgavad Gita is most near and appropriate name. Thus arguments of many Western
and Indian scholars, who said originally it was just “Krishnarjuna Samvada” or “Gita” have become
just arguments, and the name of Gita is truly “Hari Gita”. It is also called Gita in short sense.
Hari, here clearly means Krishna because it is clearly said by Sanjaya “Evamuktvaa tato Rajan,
Mahayogeshwaro Hari” (BG-XI-9) and “Tachha Samsmritya Samsmritya, Roopamatyadbhudam
Hare” (BG-XVIII-77).
Therefore, our Gita is “Hari Gita”, “Bhagavad Gita”. In this chapter XII-348, the Lord is mostly
called as Narayana or Hari.
Then continuing in chapter 348, Vaishampayana gives the summary of teaching which includes
the teaching of Vedas, Upanishads, Saankhya-Yoga-Nyaya and Vaisheshika systems come down
as a chain from yuga to yuga. Age by age, from different Manvantaras and different creations,
each time emanating from Narayna (Hari) to Brahma and others and finally to Narada. It is also
said the same teaching which has come down from ages and finally as Hari Gita is taught by
Grandfather Bhishma to Yudhishtir in Shanti Parva – Moksha Dharma Parva.
This chapter XII-348 appears in all four editions of Mahabharat – Calcutta, Neelkanthi,
Kumbakonam and BORI editions, therefore it is genuine and original.
It can be seen from paragraph 2 above, that shlokas from all the three authors (1, 2, 3) of page
579 are present in Mokshadharma Parva, which appears in all 4 editions of Mahabharata. Therefore
the 700 shloka Gita was part of Mahabharata and nothing is to be taken out of it.
One can see that Shanti Parva and Mokshadharma Parva are detailed integration of Vedic,
Upanishadic, Saankhyan, Yogic, Vaisheshik and Nyayic readings which is, in nutshell, Hari Gita,
our 700 shloka Bhagavad Gita. Needless to say new 45 shlokas including 2 Mahadevi shlokas
add great value! Thus original name of Gita is HARI GITA which is BHAGAVAD GITA.
Hari Aum, Namaste
October 2, 2018
Manthani Sujananarayana
lxvi
Kashmir Pathanusarini Gita (1180 AD)
These are first and last pages of Kashmir Pathanusarini Gita of 33 plates (66 pages) listed as 612
in the list on page 292. The contents of this Gita are in Parshwamatra Sanskrit and are same as
12 plate (24 page) Gita listed as 601 in the same list. Please see page 108. You can see how the
problem of spilled ink is transformed into a beautiful art of a peacock.
Contents of these pages are same as Gondal Gita 1 Table 12 (page 480) and Table 17 (pages
485 to 493)
lxvii
Kashmir Pathanusarini Gita (1538 AD)
These are first and last pages of (Kashmiri) Srimadbhagavad Gita of 12 plates (24 pages) listed
as 601 in the list on page 292. The contents of Parshwamatra Sanskrit Gita as per “Kashmir
Pathanusarini” mentioned in page 108 and is hand written by Muni Simha (1538AD)
These have references to the Kashmir Pathanusarini Manuscript No.612 (page No. 292) in which
the additional 21 shlokas are as given in page No. 109 to 111.
These plates (patris) of Kashmir Pathanusarini Gitas in this page and previous page and 40
pages Bhojapatri Gita have become available to us with courtesy of Acharysri Charan Tirtha
Maharaj Manuscript Library, Gondal and Gujarat Ayurved University, Jamnagar.
lxviii
About the Writer
Guruji Sri G. Narayana (77), is Chairman Emeritus of Excel Industries

Limited, formerly Chairman and Director of several companies and a
Mentor, Contributor, Educator and Trainer in Spirit of Leadership and
Management.
He is a mentor to several chief executives, executives, lecturers, students,

corporations, management institutions, universities, colleges, schools
and social, spiritual and voluntary organizations.
He has adopted a missionary life of contributing and assisting several

people to experience their own inner light and potential and for peace
and harmony amongst different people and groups.
He is the author of more than 600 books and articles on 108

Upanishads, Brahma Sutras, Bhagavad Gita, Tao, Zen, Holy Bible, Holy
Quran, Dhammapada, Yoga Sutras, Bhakti Sutras, Management,
Education, Leadership, Life and Spirituality. Most of these books are
published by AMA.
Presently he invests his time and endeavours voluntarily in service of

Education, Industry, Leadership Development, Writing and Sri Sitarama
Seva Sadan which contributes in the areas of caring for elders,
education, water management, women entrepreneurship, health,
environment and other social causes.
lxix

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Sri Samagra Bhagavad Gita

The Complete Song Supreme with 745 Shlokas

Ahmedabad Management Association Sri Bhuvaneshwari Pith – Gondal

Excel Industries Limited, Mumbai

Sri Samagra Bhagavad Gita

First Published: October 2018

Guruji Sri Acharyasri

Dedicated with Utmost Reverence to

Guruji Sri Vidya Prakashananda Giri Swami Ji

Acharaya Sri Charan Tirtha Maharaj Ji

With Pranams – Sujana + Narayana

To Guru Vidya Prakakasha Ananda Giri Swamiji

To Acharyasri Charan Tirtha Maharaj Ji

To Gurudev Swami Chinmayananda ji

Four Great Lines

Reverence to Knowledge Givers

Reverenceful gratitudes and deep thanks to

To our dear Pangunoori Ramesh Kumar, Ghattu Ram Kishore and

Special gratitudes and deep thanks are offered to

Samagra Bhagavad Gita

1. Sri Bhagavad Gita

2. Abhinavagupta’s Kashmiri Gita with 720 shlokas

3. Summary of Persian Gita

4. Sri Bhojapatri Bhagavad Gita

5. Sri Sampoorna Bhojapatri Gita

6. Sri Samagra Bhagavad Gita

The natural poetic transformation of Sanskrit shlokas

I Bhagavad Gita – Prasthana Trayam 1

II Mahabharata and Bhagavad Gita 5

III Srimad Bhagavad Gita 26

IV Bhagavad Gita of 700 Shlokas 101

V Introduction to Persian Gita 115

VI Gita Makarandam – Bhoorja Patri Gita 159

VII Bhojapatri Gita 163

VIII Additional Shlokas 204

IX Sampoorna Bhojapatri Gita 211

X Actual Bhojapatris and Sampoorna Bhojapatri Gita: System-Structure-Spirit 291

XI Additional Shlokas in Different Versions and Editions of Bhojapatri Gita 334

XII Other Gitas Including 745 Shlokas 343

XIII New Revelations in Actual Bhojapatri 353

XIV Samagra Bhagavad Gita: Bhagavad Gita — Six Darshanas: 364

XV Samagra Darshan 465

XVII On the Other Side 576

XVIII Bhagavad Gita and Completeness – Narayana Vakyam 582

Table 1: Mahabharata Versions – Chapters 19

Hari Om Tat Sat

Vidya Prakasha Ananda

Guruji Narayana in the introductory chapters clearly discusses the background,

AMA is happy to handover this timeless work to its readers.

This is not merely a book, a compilation but it is “Amrut” obtained by rigorous

This volume of knowledge is a complete work on Sri Bhagavad Gita.

Vaidya Sanjiv Oza

Ð¢ƒ¢ü² Ðíç¼Ï¢¢ïç{¼¢ |¢x¢±¼¢ Ý¢Ú¢²‡¢ïÝ S±²æ J

Thank you Guruji, we feel proud... Long live Guruji…

Bhagyesh Jha, IAS [Retd]

The song sung by God in his own language is Veda.

The song sung by Him in our language is Bhagavad Gita.

What is “our” language?

i) Intentionally biased ones – Ex: Mc. Cauly

Krishnam Vande Jagadgurum.

With humble pranaams,

25-08-2018 K.V. Krishna Murty

I offer my reverence and respectful gratitude to Guruji.