Ghantasala Bhagavad Gita
Gita
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- verse 1001 ॥ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयम् ।व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम् ॥अद्व्यैतामृत वर्षिणीं भगवतीं अष्टादशाध्यायिनीम् ।अम्बा! त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम् ॥001 ॥ pārthāya pratibōdhitāṃ bhagavatā nārāyaṇēna svayam ।vyāsēna grathitāṃ purāṇamuninā madhyē mahābhāratam ॥advyaitāmṛta varṣiṇīṃ bhagavatīṃ aṣṭādaśādhyāyinīm ।ambā! tvāmanusandadhāmi bhagavadgītē bhavadvēṣiṇīm ॥meaning
This Bhagavad Gita, made known by Bhagavan Narayana himself to Partha, woven by Vyasa into the Mahabharata — may I meditate on the Goddess who pours the nectar of non-duality.
- verse 2भगवद्गीत. महाभारतमु यॊक्क समग्र सारांशमु. भक्तुडैन अर्जुनुनकु ऒनर्चिन उपदेशमे गीता सारांशमु. भारत युद्धमु जरुगरादनि सर्व विधमुल भगवानुडु प्रयत्निञ्चॆनु. कानि आ महानुभावुनि प्रयत्नमुलु व्यर्थमुलायॆनु. अटु पिम्मट श्रीकृष्णुडु पार्थुनकु सारथियै निलिचॆनु.bhagavadgīta. mahābhāratamu yokka samagra sārāṃśamu. bhaktuḍaina arjununaku onarchina upadēśamē gītā sārāṃśamu. bhārata yuddhamu jarugarādani sarva vidhamula bhagavānuḍu prayatniñchenu. kāni ā mahānubhāvuni prayatnamulu vyarthamulāyenu. aṭu pimmaṭa śrīkṛṣṇuḍu pārthunaku sārathiyai nilichenu.meaning
The Bhagavad Gita is the complete essence of the Mahabharata — the teaching given to the devotee Arjuna is its summary.
- verse 3युद्ध रङ्गमुन अर्जुनुनि कोरिक मेरकु रथमुनु निलिपॆनु. अर्जुनुडु उभय सैन्यमुललो गल तण्ड्रुलनु, गुरुवुलनु, मेनमामलनु, सोदरुलनु, मनुमलनु, मित्रुलनु चूचि, हृदयमु द्रविञ्चि,yuddha raṅgamuna arjununi kōrika mēraku rathamunu nilipenu. arjunuḍu ubhaya sainyamulalō gala taṇḍrulanu, guruvulanu, mēnamāmalanu, sōdarulanu, manumalanu, mitrulanu chūchi, hṛdayamu draviñchi,meaning
On the battlefield, at Arjuna's request, Krishna halted the chariot; Arjuna saw fathers, teachers, and kinsmen arrayed on both sides and was overcome with grief.
- verse 4002 ॥ न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ (01:32)002 ॥ na kāṅkṣē vijayaṃ kṛṣṇa na cha rājyaṃ sukhāni cha ।kiṃ nō rājyēna gōvinda kiṃ bhōgairjīvitēna vā ॥ (01:32)meaning
BG 1.32–35: I desire neither victory nor kingdom nor pleasures, O Krishna; what use is a kingdom to us, O Govinda, what use are enjoyments or life itself?
- verse 5स्वजनमुनु चम्पुटकु इष्टपडक "नाकु विजयमू वलदु, राज्य सुखमू वलदु" अनि धनुर्बाणमुलनु क्रिन्द वैचि. दुःखितुडैन अर्जुनुनि चूचि श्रीकृष्ण परमात्म,svajanamunu champuṭaku iṣṭapaḍaka "nāku vijayamū valadu, rājya sukhamū valadu" ani dhanurbāṇamulanu krinda vaichi. duḥkhituḍaina arjununi chūchi śrīkṛṣṇa paramātma,meaning
Unwilling to slay his own kin, Arjuna said 'I want neither victory nor royal happiness' and cast down his bow in grief.
- verse 6003 ॥ अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ (02:11)003 ॥ aśōchyānanvaśōchastvaṃ prajñāvādāṃścha bhāṣasē ।gatāsūnagatāsūṃścha nānuśōchanti paṇḍitāḥ ॥ (02:11)meaning
BG 2.11: You grieve for those who should not be grieved for, yet you speak words of wisdom; the wise grieve neither for the living nor for the dead.
- verse 7दुःखिम्प तगनि वारिनि गूर्चि दुःखिञ्चुट अनुचितमु. आत्मानात्म विवेकुलु अनित्यमुलैन शरीरमुलनु गूर्चि गानि, नित्यमुलू, शाश्वतमुलू अयिन आत्मलनु गूर्चि गानि दुःखिम्परु.duḥkhimpa tagani vārini gūrchi duḥkhiñchuṭa anuchitamu. ātmānātma vivēkulu anityamulaina śarīramulanu gūrchi gāni, nityamulū, śāśvatamulū ayina ātmalanu gūrchi gāni duḥkhimparu.meaning
It is wrong to grieve for those not worthy of grief; those who discern the self from the non-self do not grieve over impermanent bodies.
- verse 8004 ॥ देहिनोस्मिन्यथा देहे कौमारं यौवनं जरा ।तथा देहान्तरप्राप्तिः धीरस्तत्र न मुह्यति ॥ (02:13)004 ॥ dēhinōsminyathā dēhē kaumāraṃ yauvanaṃ jarā ।tathā dēhāntaraprāptiḥ dhīrastatra na muhyati ॥ (02:13)meaning
BG 2.13: Just as boyhood, youth, and old age come to an embodied soul in this body, so too comes the attainment of another body; the steadfast man is not confused by this.
- verse 9जीवुनकु देहमुनन्दु बाल्यमु, यव्वनमु, मुसलितनमु यॆट्लो, मरॊक देहमुनु पॊन्दुट कूडा अट्ले. कनुकु ई विषयमुन धीरुलु मोहमु नॊन्दरु.jīvunaku dēhamunandu bālyamu, yavvanamu, musalitanamu yeṭlō, maroka dēhamunu ponduṭa kūḍā aṭlē. kanuku ī viṣayamuna dhīrulu mōhamu nondaru.meaning
Just as childhood, youth, and old age pass for a being in the body, so too the passage to another body. The wise are not confused by this.
- verse 10005 ॥ वासांसि जीर्णानि यथा विहायनवानि गृह्णाति नरोपराणि ।तथा शरीराणि विहाय जीर्णानिअन्यानि संयाति नवानि देही ॥ (02:22)005 ॥ vāsāṃsi jīrṇāni yathā vihāyanavāni gṛhṇāti narōparāṇi ।tathā śarīrāṇi vihāya jīrṇānianyāni saṃyāti navāni dēhī ॥ (02:22)meaning
BG 2.22: Just as a person puts on new garments giving up old ones, similarly the soul accepts new material bodies, giving up the old and useless ones.
- verse 11मनुष्युडु, ऎट्लु चिनिगिन वस्त्रमुनु वदलि नूतन वस्त्रमुनु धरिञ्चुनो, अट्ले, आत्म - जीर्णमैन शरीरमुनु वदलि क्रॊत्त शरीरमुनु धरिञ्चुचुन्नदि.manuṣyuḍu, eṭlu chinigina vastramunu vadali nūtana vastramunu dhariñchunō, aṭlē, ātma - jīrṇamaina śarīramunu vadali krotta śarīramunu dhariñchuchunnadi.meaning
Just as a person discards worn-out clothes and puts on new ones, the soul, discarding the worn-out body, takes on a new one.
- verse 12006 ॥ नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ (02:23)006 ॥ nainaṃ Chindanti śastrāṇi nainaṃ dahati pāvakaḥ ।na chainaṃ klēdayantyāpō na śōṣayati mārutaḥ ॥ (02:23)meaning
BG 2.23: The soul can never be cut by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
- verse 13आत्म नाशनमुलेनिदि. आत्मनु शस्त्रमुलु छेदिम्पजालवु, अग्नि दहिम्प जालदु. नीरु तडुपजालदु. वायुवु आर्पिवेयनू समर्थमु कादु. आत्म नाशनमुलेनिदि.ātma nāśanamulēnidi. ātmanu śastramulu Chēdimpajālavu, agni dahimpa jāladu. nīru taḍupajāladu. vāyuvu ārpivēyanū samarthamu kādu. ātma nāśanamulēnidi.meaning
The soul cannot be destroyed; no weapon can cut it, no fire burn it, no water wet it, no wind dry it.
- verse 14007 ॥ जातस्य हि ध्रुवो मृत्युः ध्रुवं जन्म मृतस्य च ।तस्मादपरिहार्येर्थे न त्वं शोचितुमर्हसि ॥ (02:27)007 ॥ jātasya hi dhruvō mṛtyuḥ dhruvaṃ janma mṛtasya cha ।tasmādaparihāryērthē na tvaṃ śōchitumarhasi ॥ (02:27)meaning
BG 2.27: For one who has taken birth, death is certain; and for one who is dead, birth is certain. Therefore, in this inevitable matter, you should not lament.
- verse 15पुट्टिन वानिकि मरणमु तप्पदु. मरणिञ्चिन वानिकि जन्ममु तप्पदु. अनिवार्यमगु ई विषयमुनु गूर्चि शोकिम्प तगदु.puṭṭina vāniki maraṇamu tappadu. maraṇiñchina vāniki janmamu tappadu. anivāryamagu ī viṣayamunu gūrchi śōkimpa tagadu.meaning
Death is inevitable for the born; birth is inevitable for the dead. This being unavoidable, one should not grieve.
- verse 16008 ॥ हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ (02:37)008 ॥ hatō vā prāpsyasi svargaṃ jitvā vā bhōkṣyasē mahīm ।tasmāduttiṣṭha kauntēya yuddhāya kṛtaniśchayaḥ ॥ (02:37)meaning
BG 2.37: Slain, you shall attain heaven; victorious, you shall enjoy the earth. Therefore arise, O son of Kunti, resolved to fight.
- verse 17युद्धमुन मरणिञ्चिनचो वीर स्वर्गमुनु पॊन्दॆदवु. जयिञ्चिनचो राज्यमुनु भोगिन्तुवु. कावुन अर्जुना, युद्धमुनु चेय कृतनिश्च्युडवै लॆम्मु.yuddhamuna maraṇiñchinachō vīra svargamunu pondedavu. jayiñchinachō rājyamunu bhōgintuvu. kāvuna arjunā, yuddhamunu chēya kṛtaniśchyuḍavai lemmu.meaning
If you die in battle you gain a hero's heaven; if you win you enjoy the kingdom. Therefore O Arjuna, rise up resolved to fight.
- verse 18009 ॥ कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।मा कर्मफलहेतुर्भूः मा ते सङ्गोस्त्वकर्मणि ॥ (02:47)009 ॥ karmaṇyēvādhikārastē mā phalēṣu kadāchana ।mā karmaphalahēturbhūḥ mā tē saṅgōstvakarmaṇi ॥ (02:47)meaning
BG 2.47: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action; never consider yourself the cause of the results, and never be attached to inaction.
- verse 19कर्मलनु आचरिञ्चुटयन्दे नीकु अधिकारमु कलदु कानि, वानि फलितमु पैन लेदु. नीवु कर्म फलमुनकु कारणमु कारादु. अट्लनि, कर्मलनु चेयुट मानरादु.karmalanu āchariñchuṭayandē nīku adhikāramu kaladu kāni, vāni phalitamu paina lēdu. nīvu karma phalamunaku kāraṇamu kārādu. aṭlani, karmalanu chēyuṭa mānarādu.meaning
You have the right to perform actions but not to their fruits; do not be the cause of results, nor be attached to inaction.
- verse 20010 ॥ दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ (02:56)010 ॥ duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ ।vītarāgabhayakrōdhaḥ sthitadhīrmuniruchyatē ॥ (02:56)meaning
BG 2.56: One whose mind is not shaken in sorrow, who does not yearn for pleasure, free from passion, fear, and anger — such a steadfast sage is said to be a muni of steady wisdom.
- verse 21दुःखमुलु कलिगिनपुडु दिगुलु चॆन्दनि वाडुनु, सुखमुलु कलिगिनपुडु स्पृह कोल्पोनि वाडुनु, रागमू, भयमू, क्रोधमू पोयिनवाडुनु स्थित प्रज्ञुडनि चॆप्पबडुनु.duḥkhamulu kaliginapuḍu digulu chendani vāḍunu, sukhamulu kaliginapuḍu spṛha kōlpōni vāḍunu, rāgamū, bhayamū, krōdhamū pōyinavāḍunu sthita prajñuḍani cheppabaḍunu.meaning
One who is not disturbed in sorrow, does not crave pleasure, and is free from attachment, fear, and anger — such a one of steady wisdom is called a muni.
- verse 22011 ॥ ध्यायतो विषयान् पुंसः सङ्गस्तेषूपजायते ।सङ्गात्-सञ्जायते कामः कामात्-क्रोधोभिजायते ॥ (02:62)011 ॥ dhyāyatō viṣayān puṃsaḥ saṅgastēṣūpajāyatē ।saṅgāt-sañjāyatē kāmaḥ kāmāt-krōdhōbhijāyatē ॥ (02:62)meaning
BG 2.62–63: Contemplating the objects of the senses, attachment to them arises; from attachment comes desire; from desire arises anger; from anger comes delusion, from delusion loss of memory, from loss of memory the ruin of reason, and from ruin ...
- verse 23क्रोधाद्-भवति सम्मोहः सम्मोहात्-स्मृतिविभ्रमः ।स्मृतिभ्रंशाद्-बुद्धिनाशो बुद्धिनाशात्-प्रणश्यति ॥ (02:63)krōdhād-bhavati sammōhaḥ sammōhāt-smṛtivibhramaḥ ।smṛtibhraṃśād-buddhināśō buddhināśāt-praṇaśyati ॥ (02:63)meaning
BG 2.63: From anger comes complete delusion, from delusion bewilderment of memory, from bewilderment of memory loss of intelligence, and from loss of intelligence one falls down.
- verse 24विषय वाञ्छलनु गूर्चि सदा मननमु चेयुवानिकि, वानियन्दनुराग मधिकमै, अदि काममुगा मारि, चिवरकु क्रोधमगुनु. क्रोधमु वलन अविवेकमु कलुगुनु. दीनिवलन ज्ञापकशक्ति नशिञ्चि, दानि फलितमुगा मनुजुडु बुद्धिनि कोल्पोयि चिवरकु अधोगति चॆन्दुनु.viṣaya vāñChalanu gūrchi sadā mananamu chēyuvāniki, vāniyandanurāga madhikamai, adi kāmamugā māri, chivaraku krōdhamagunu. krōdhamu valana avivēkamu kalugunu. dīnivalana jñāpakaśakti naśiñchi, dāni phalitamugā manujuḍu buddhini kōlpōyi chivaraku adhōgati chendunu.meaning
Constant meditation on sense objects breeds attachment, attachment becomes desire, and that ends in anger — thus the chain of ruin unfolds.
- verse 25012 ॥ एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।स्थित्वास्यामन्तकालेपि ब्रह्मनिर्वाणमृच्छति ॥ (02:72)012 ॥ ēṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati ।sthitvāsyāmantakālēpi brahmanirvāṇamṛchChati ॥ (02:72)meaning
BG 2.72: That is the way of the spiritual and godly life. Having attained it, one is not bewildered; being established in it even at the time of death, one attains the liberation of Brahman.
- verse 26आत्मज्ञान पूर्वक कर्मानुष्ठानमु, ब्रह्म प्राप्ति साधनमु कलिगिन जीवुडु संसारमुन बडक, सुखैक स्वरूपमैन आत्म प्राप्तिनि चॆन्दगलडु.ātmajñāna pūrvaka karmānuṣṭhānamu, brahma prāpti sādhanamu kaligina jīvuḍu saṃsāramuna baḍaka, sukhaika svarūpamaina ātma prāptini chendagalaḍu.meaning
One who lives in Brahman-awareness through right action reaches liberation and does not fall into the cycle of existence.
- verse 27013 ॥ लोकेस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ (03:03)013 ॥ lōkēsmin dvividhā niṣṭhā purā prōktā mayānagha ।jñānayōgēna sāṅkhyānāṃ karmayōgēna yōginām ॥ (03:03)meaning
BG 3.3: O blameless one, in this world two kinds of people were described by me previously — the path of knowledge for the contemplatives and the path of action for the active ones.
- verse 28अर्जुना! ई लोकमुलो आत्मानात्म विवेकमुगल सन्यासुलकु ज्ञानयोगमु चेतनु, चित्तशुद्धिगल योगीश्वरुलकु कर्मयोगमु चेतनु मुक्ति कलुगु चुन्नदनि सृष्टि आदियन्दु नाचे चॆप्पबडियुन्नदि.arjunā! ī lōkamulō ātmānātma vivēkamugala sanyāsulaku jñānayōgamu chētanu, chittaśuddhigala yōgīśvarulaku karmayōgamu chētanu mukti kalugu chunnadani sṛṣṭi ādiyandu nāchē cheppabaḍiyunnadi.meaning
There are two paths: jnana-yoga for renunciants with self-knowledge, and karma-yoga for yogis with purified minds.
- verse 29014 ॥ अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ (03:14)014 ॥ annādbhavanti bhūtāni parjanyādannasambhavaḥ ।yajñādbhavati parjanyō yajñaḥ karmasamudbhavaḥ ॥ (03:14)meaning
BG 3.14: All living beings subsist on food grains, which are produced from rains. Rains develop from performance of yajna, and yajna is born of prescribed duties.
- verse 30अन्नमुवलन जन्तुजालमु पुट्टुनु. वर्षमु वलन अन्नमु समकूडुनु. यज्ञमु वलन वर्षमु कलुगुनु. आ यज्ञमु कर्म वलनने सम्भवमु.annamuvalana jantujālamu puṭṭunu. varṣamu valana annamu samakūḍunu. yajñamu valana varṣamu kalugunu. ā yajñamu karma valananē sambhavamu.meaning
Living beings arise from food, food from rain, rain from yajna, yajna from karma — the wheel of creation.
- verse 31015 ॥ एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ (03:16)015 ॥ ēvaṃ pravartitaṃ chakraṃ nānuvartayatīha yaḥ ।aghāyurindriyārāmō mōghaṃ pārtha sa jīvati ॥ (03:16)meaning
BG 3.16: O Partha, one who does not follow this prescribed duty of sacrifice established by Veda and who thus lives a sinful life, certainly lives in vain.
- verse 32पार्था! नाचे नडुपबडु ई लोकमु अनु चक्रमुनुबट्टि, ऎवडु अनुसरिम्पडो वाडु इन्द्रियलोलुडै पाप जीवनुडगुचुन्नाडु. अट्टिवाडु व्यर्थुडु. ज्ञानि कानिवाडु सदा कर्मलनाचरिञ्चुचुने युण्डवलॆनु.pārthā! nāchē naḍupabaḍu ī lōkamu anu chakramunubaṭṭi, evaḍu anusarimpaḍō vāḍu indriyalōluḍai pāpa jīvanuḍaguchunnāḍu. aṭṭivāḍu vyarthuḍu. jñāni kānivāḍu sadā karmalanāchariñchuchunē yuṇḍavalenu.meaning
O Arjuna, one who does not follow this wheel of life established by the Lord lives a life of sense-indulgence and sin — in vain.
- verse 33016 ॥ यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ (03:21)016 ॥ yadyadācharati śrēṣṭhastattadēvētarō janaḥ ।sa yatpramāṇaṃ kurutē lōkastadanuvartatē ॥ (03:21)meaning
BG 3.21: Whatever a great man does, common people follow. Whatever standard he sets, all the world pursues.
- verse 34उत्तमुलु अयिनवारु देनि नाचरिन्तुरो, दानिने इतरुलुनु आचरिन्तुरु. उत्तमुलु देनिनि प्रमाणमुगा अङ्गीकरिन्तुरो, लोकमन्तयू दानिने अनुसरिन्तुनु.uttamulu ayinavāru dēni nācharinturō, dāninē itarulunu ācharinturu. uttamulu dēnini pramāṇamugā aṅgīkarinturō, lōkamantayū dāninē anusarintunu.meaning
What the great do, others follow; what standard they set, the world adopts.
- verse 35017 ॥ मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा ।निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ (03:30)017 ॥ mayi sarvāṇi karmāṇi sannyasyādhyātmachētasā ।nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ॥ (03:30)meaning
BG 3.30: Dedicating all actions to me with full knowledge of me, free from desires and the sense of possessiveness, fight O Arjuna, without fever.
- verse 36अर्जुना! नीवॊनर्चु समस्त कर्मलनू नायन्दु समर्पिञ्चि, ज्ञानमुचे निष्कामुडवै, अहङ्कारमु लेनिवाडवै, सन्तापमुनु वदलि युद्धमुनु चेयुमु.arjunā! nīvonarchu samasta karmalanū nāyandu samarpiñchi, jñānamuchē niṣkāmuḍavai, ahaṅkāramu lēnivāḍavai, santāpamunu vadali yuddhamunu chēyumu.meaning
O Arjuna, dedicate all actions to me, be free from desire and ego, and without fever engage in battle.
- verse 37018 ॥ श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ (03:35)018 ॥ śrēyān svadharmō viguṇaḥ paradharmātsvanuṣṭhitāt ।svadharmē nidhanaṃ śrēyaḥ paradharmō bhayāvahaḥ ॥ (03:35)meaning
BG 3.35: It is far better to discharge one's prescribed duties, even imperfectly, than to perform the duties of another perfectly. Destruction in the line of one's own duty is better; the duty of another is full of danger.
- verse 38चक्कगा अनुष्ठिम्पबडिन परधर्ममुकन्न, गुणमु लेनिदैननू स्वधर्ममे मेलु. अट्टि धर्माचरणमुन मरणमु सम्भविञ्चिननू मेले. परधर्ममु भयङ्करमैनदि. आचरणकु अनुचितमैनदि.chakkagā anuṣṭhimpabaḍina paradharmamukanna, guṇamu lēnidainanū svadharmamē mēlu. aṭṭi dharmācharaṇamuna maraṇamu sambhaviñchinanū mēlē. paradharmamu bhayaṅkaramainadi. ācharaṇaku anuchitamainadi.meaning
Even an imperfect svadharma is better than another's well-performed dharma; death in one's own duty is better — another's duty is dangerous.
- verse 39019 ॥ धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ (03:38)019 ॥ dhūmēnāvriyatē vahniryathādarśō malēna cha ।yathōlbēnāvṛtō garbhastathā tēnēdamāvṛtam ॥ (03:38)meaning
BG 3.38: Just as fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is covered by the womb, so this living entity is covered by various degrees of desire.
- verse 40पॊगचेत अग्नि, मुरिकिचेत अद्दमु, माविचेत शिशुवु यॆट्लु कप्पबडुनो, अट्ले काममुचेत ज्ञानमु कप्पबडियुन्नदि.pogachēta agni, murikichēta addamu, māvichēta śiśuvu yeṭlu kappabaḍunō, aṭlē kāmamuchēta jñānamu kappabaḍiyunnadi.meaning
As fire is covered by smoke, a mirror by dust, an embryo by the womb — so knowledge is covered by desire.
- verse 41020 ॥ यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ (04:07)020 ॥ yadā yadā hi dharmasya glānirbhavati bhārata ।abhyutthānamadharmasya tadātmānaṃ sṛjāmyaham ॥ (04:07)meaning
BG 4.7–8: Whenever and wherever there is a decline in righteousness and an increase in unrighteousness, I manifest myself; to deliver the pious and to annihilate the miscreants, and to re-establish the principles of dharma, I appear millennium aft...
- verse 42परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ (04:08)paritrāṇāya sādhūnāṃ vināśāya cha duṣkṛtām ।dharmasaṃsthāpanārthāya sambhavāmi yugē yugē ॥ (04:08)meaning
BG 4.8: To deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of religion, I myself appear millennium after millennium.
- verse 43ए कालमुन धरममुनकु हानि कलुगुनो, अधरममु वृद्धि नॊन्दुनो, आया समयमुलयन्दु शिष्टरक्षण, दुष्टशिक्षण, धर्मसंरक्षणमुल कॊरकु प्रति युगमुन अवतारमुनु दाल्चुचुन्नानु.ē kālamuna dharamamunaku hāni kalugunō, adharamamu vṛddhi nondunō, āyā samayamulayandu śiṣṭarakṣaṇa, duṣṭaśikṣaṇa, dharmasaṃrakṣaṇamula koraku prati yugamuna avatāramunu dālchuchunnānu.meaning
When dharma declines and adharma rises, Krishna takes birth age after age to protect the righteous, destroy the wicked, and re-establish dharma.
- verse 44021 ॥ वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ (04:10)021 ॥ vītarāgabhayakrōdhā manmayā māmupāśritāḥ ।bahavō jñānatapasā pūtā madbhāvamāgatāḥ ॥ (04:10)meaning
BG 4.10: Being freed from attachment, fear, and anger, being fully absorbed in me and taking refuge in me, many, many persons in the past became purified by knowledge of me — and thus they all attained transcendental love for me.
- verse 45अनुरागमू, भयमू, क्रोधमू वदिलि नायन्दु मनस्सु लग्नमु चेसि आश्रयिञ्चिन सत्पुरुषुलु ज्ञानयोगमुचेत परिशुद्धुलै ना सान्निध्यमुनु पॊन्दिरि.anurāgamū, bhayamū, krōdhamū vadili nāyandu manassu lagnamu chēsi āśrayiñchina satpuruṣulu jñānayōgamuchēta pariśuddhulai nā sānnidhyamunu pondiri.meaning
Freed from attachment, fear, and anger, fixed in me — many in the past attained my nature through the fire of knowledge.
- verse 46022 ॥ ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ (04:11)022 ॥ yē yathā māṃ prapadyantē tāṃstathaiva bhajāmyaham ।mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥ (04:11)meaning
BG 4.11: As all surrender unto me, I reward them accordingly. Everyone follows my path in all respects, O son of Pritha.
- verse 47ऎवरॆवरु येये विधमुगा नन्नु तॆलियगोरुचुन्नारो, वारिनि आया विधमुलुगा नेनु अनुग्रहिञ्चुचुन्नानु. कानि, ए ऒक्कनियन्दुनु अनुरागमु कानि, द्वेषमु कानि लेदु.evarevaru yēyē vidhamugā nannu teliyagōruchunnārō, vārini āyā vidhamulugā nēnu anugrahiñchuchunnānu. kāni, ē okkaniyandunu anurāgamu kāni, dvēṣamu kāni lēdu.meaning
In whatever way people approach me, I accept them accordingly; in all paths, in all ways, they are following my path.
- verse 48023 ॥ यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ (04:19)023 ॥ yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ ।jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ ॥ (04:19)meaning
BG 4.19: One is understood to be in full knowledge whose every endeavour is devoid of desire for sense gratification; he is said to be a worker for whom the fruitive results of work have been burned up by the fire of perfect knowledge.
- verse 49ऎवरि कर्माचरणमुलु काम सङ्कल्पमुलु कावो, ऎवनि कर्मलु ज्ञानमनु निप्पुचे काल्पबडिनवो, अट्टिवानिनि पण्डितुडनि विद्वांसुलु पल्कुदुरु.evari karmācharaṇamulu kāma saṅkalpamulu kāvō, evani karmalu jñānamanu nippuchē kālpabaḍinavō, aṭṭivānini paṇḍituḍani vidvāṃsulu palkuduru.meaning
One whose actions are free from desire and whose karma is burned by the fire of knowledge — such a one is called a pandit.
- verse 50024 ॥ ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् ।ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ॥ (04:24)024 ॥ brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam ।brahmaiva tēna gantavyaṃ brahma karma samādhinā ॥ (04:24)meaning
BG 4.24: One who is absorbed in the Absolute Brahman — the act of offering is Brahman, the oblation is Brahman, offered by Brahman in the fire of Brahman; Brahman is attained by one who is thus absorbed.
- verse 51यज्ञपात्रमु ब्रह्ममु. होमद्रव्यमु ब्रह्ममु. अग्नि ब्रह्ममु. होममु चेयुवाडु ब्रह्ममु. ब्रह्म कर्म समाधिचेत पॊन्दनगु फलमु कूडा ब्रह्ममनिये तलञ्चवलयुनु.yajñapātramu brahmamu. hōmadravyamu brahmamu. agni brahmamu. hōmamu chēyuvāḍu brahmamu. brahma karma samādhichēta pondanagu phalamu kūḍā brahmamaniyē talañchavalayunu.meaning
The yajna vessel is Brahman, the oblation is Brahman, the fire is Brahman, the offerer is Brahman — one absorbed in Brahman reaches Brahman.
- verse 52025 ॥ श्रद्धावान्ल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ (04:39)025 ॥ śraddhāvānllabhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ ।jñānaṃ labdhvā parāṃ śāntimachirēṇādhigachChati ॥ (04:39)meaning
BG 4.39: A faithful man who is absorbed in transcendence and who subdues his senses is eligible to achieve such knowledge; achieving knowledge one quickly attains the supreme spiritual peace.
- verse 53श्रद्ध, इन्द्रियनिग्रहमु गलवाडु ज्ञानमुनु पॊन्दुटकु समर्थुडगुनु. अट्टि ज्ञानि उत्कृष्टमैन मोक्षमुनु पॊन्दुनु.śraddha, indriyanigrahamu galavāḍu jñānamunu ponduṭaku samarthuḍagunu. aṭṭi jñāni utkṛṣṭamaina mōkṣamunu pondunu.meaning
One with faith and controlled senses gains knowledge, and having gained knowledge attains supreme peace.
- verse 54इदि भगवद्गीत यन्दु ब्रह्मविद्ययनु योगशास्त्रमुन श्रीकृष्णुडु अर्जुनुनकुप देशिञ्चिन विषाद, साङ्ख्य, कर्म, ज्ञान योगमुलु समाप्तमु.idi bhagavadgīta yandu brahmavidyayanu yōgaśāstramuna śrīkṛṣṇuḍu arjununakupa dēśiñchina viṣāda, sāṅkhya, karma, jñāna yōgamulu samāptamu.meaning
Colophon: This concludes the instruction of Sri Krishna to Arjuna in the Gita-shastra on the topics up to and including Chapter 5 (Karma-Sannyasa Yoga).
- verse 55026 ॥ सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥ (05:02)026 ॥ sannyāsaḥ karmayōgaścha niḥśrēyasakarāvubhau ।tayōstu karmasannyāsātkarmayōgō viśiṣyatē ॥ (05:02)meaning
BG 5.2: Both renunciation of work and work in devotion are good for liberation. But, of the two, work in devotional service is better than renunciation of works.
- verse 56कर्म सन्यासमुलु रॆण्डुनू मोक्षसोपानमुलु. अन्दु कर्म परित्यागमु कन्न कर्मानुष्ठानमे श्रेष्टमैनदि.karma sanyāsamulu reṇḍunū mōkṣasōpānamulu. andu karma parityāgamu kanna karmānuṣṭhānamē śrēṣṭamainadi.meaning
Both karma-sannyasa and karma-yoga lead to liberation; but of the two, karma-yoga is superior to mere renunciation.
- verse 57027 ॥ ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ (05:10)027 ॥ brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।lipyatē na sa pāpēna padmapatramivāmbhasā ॥ (05:10)meaning
BG 5.10: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
- verse 58ऎवडु फलापेक्ष काङ्क्षिम्पक, ब्रह्मार्पणमुगा कर्मलनाचरिञ्चुनो, अतडु तामराकुन नीटिबिन्दुवुलु अन्टनि रीतिगा पापमुन चिक्कुबडडु.evaḍu phalāpēkṣa kāṅkṣimpaka, brahmārpaṇamugā karmalanāchariñchunō, ataḍu tāmarākuna nīṭibinduvulu anṭani rītigā pāpamuna chikkubaḍaḍu.meaning
One who acts without clinging, offering results to Brahman, is not tainted by sin — like a lotus leaf untouched by water.
- verse 59028 ॥ ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ (05:16)028 ॥ jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ ।tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥ (05:16)meaning
BG 5.16: When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
- verse 60ऎवनि अज्ञानमु ज्ञानमुचेत नशिम्पबडुनो, अतनिकि ज्ञानमु सूर्युनि वलॆ प्रकाशिञ्चि, परमार्थ तत्वमुनु चूपुनु.evani ajñānamu jñānamuchēta naśimpabaḍunō, ataniki jñānamu sūryuni vale prakāśiñchi, paramārtha tatvamunu chūpunu.meaning
When ignorance is destroyed by knowledge, that knowledge illuminates the supreme truth like the sun.
- verse 61029 ॥ विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ (05:18)029 ॥ vidyāvinayasampannē brāhmaṇē gavi hastini ।śuni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥ (05:18)meaning
BG 5.18: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle Brahmin, a cow, an elephant, a dog, and a dog-eater.
- verse 62विद्या विनय सम्पन्नुडगु ब्राह्मणुनियन्दुनू, शुनकमू, शुनकमाम्समु वण्डुकॊनि तिनुवानियन्दुनू पण्डितुलु समदृष्टि कलिगियुन्दुरु.vidyā vinaya sampannuḍagu brāhmaṇuniyandunū, śunakamū, śunakamāmsamu vaṇḍukoni tinuvāniyandunū paṇḍitulu samadṛṣṭi kaligiyunduru.meaning
A true knower sees with equal eye a learned Brahmin, a cow, an elephant, a dog, and a dog-eater.
- verse 63030 ॥ शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ (05:23)030 ॥ śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt ।kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥ (05:23)meaning
BG 5.23: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
- verse 64देहत्यागमुनकु मुन्दु यॆवडु कामक्रोधादि अरिष्ड्वर्गमुल जयिञ्चुनो, अट्टिवाडु योगि अनबडुनु.dēhatyāgamunaku mundu yevaḍu kāmakrōdhādi ariṣḍvargamula jayiñchunō, aṭṭivāḍu yōgi anabaḍunu.meaning
Before leaving the body, one who can withstand the impulses of desire and anger is a yogi, a happy person in this world.
- verse 65031 ॥ यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ (05:28)031 ॥ yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ ।vigatēchChābhayakrōdhō yaḥ sadā mukta ēva saḥ ॥ (05:28)meaning
BG 5.28: Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses, and intelligence — the trans...
- verse 66ऎवडु इन्द्रियमुलनु जयिञ्चि, दृष्टिनि भ्रूमध्यमुन निलिपि, प्राणापान वायुवुलनु स्तम्भिम्पजेसि, मनस्सुनू, बुद्धिनी स्वाधीनमॊनर्चुकॊनि मोक्षासक्तुडै उण्डुनो, अट्टिवाडे मुक्तुडनबडुनु.evaḍu indriyamulanu jayiñchi, dṛṣṭini bhrūmadhyamuna nilipi, prāṇāpāna vāyuvulanu stambhimpajēsi, manassunū, buddhinī svādhīnamonarchukoni mōkṣāsaktuḍai uṇḍunō, aṭṭivāḍē muktuḍanabaḍunu.meaning
Withdrawing the senses, fixing the gaze between the brows, balancing the breath — thus one becomes free of desire, fear, and anger.
- verse 67032 ॥ भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ (05:29)032 ॥ bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram ।suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥ (05:29)meaning
BG 5.29: A person in full consciousness of me, knowing me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from...
- verse 68सकल यज्ञ तपः फलमुलनु पॊन्दुवानिगनू, सकल प्रपञ्च नियामकुनिगनू नन्नु ग्रहिञ्चिन महनीयुडु मोक्षमुनु पॊन्दुचुन्नाडु.sakala yajña tapaḥ phalamulanu ponduvāniganū, sakala prapañcha niyāmakuniganū nannu grahiñchina mahanīyuḍu mōkṣamunu ponduchunnāḍu.meaning
Knowing me as the enjoyer of all sacrifices and austerities, the great lord of all worlds, and the well-wisher of all — one attains peace.
- verse 69033 ॥ यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।न ह्यसन्न्यस्तसङ्कल्पो योगी भवति कश्चन ॥ (06:02)033 ॥ yaṃ sannyāsamiti prāhuryōgaṃ taṃ viddhi pāṇḍava ।na hyasannyastasaṅkalpō yōgī bhavati kaśchana ॥ (06:02)meaning
BG 6.2: What is called renunciation is the same as yoga, for no one can become a yogi unless he renounces the desire for sense gratification.
- verse 70अर्जुना! सन्यासमनि देनिनदुरो, दानिने कर्मयोगमनियू अन्दुरु. अट्टि यॆड सङ्कल्पत्याग मॊनर्पनिवाडु योगि काजालडु.arjunā! sanyāsamani dēninadurō, dāninē karmayōgamaniyū anduru. aṭṭi yeḍa saṅkalpatyāga monarpanivāḍu yōgi kājālaḍu.meaning
What is called sannyasa is the same as yoga; no one becomes a yogi without renouncing sankalpa.
- verse 71034 ॥ युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ (06:17)034 ॥ yuktāhāravihārasya yuktachēṣṭasya karmasu ।yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā ॥ (06:17)meaning
BG 6.17: He who is regulated in his habits of eating, sleeping, recreation, and work can mitigate all material pains by practicing the yoga system.
- verse 72युक्ताहार विहारादुलु, कर्माचरणमु गलवानिकि आत्मसम्यमन योगमु लभ्यमु.yuktāhāra vihārādulu, karmācharaṇamu galavāniki ātmasamyamana yōgamu labhyamu.meaning
For one who is disciplined in eating, recreation, and activities, yoga destroys all sorrow.
- verse 73035 ॥ यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ (06:19)035 ॥ yathā dīpō nivātasthō nēṅgatē sōpamā smṛtā ।yōginō yatachittasya yuñjatō yōgamātmanaḥ ॥ (06:19)meaning
BG 6.19: As a lamp in a windless place does not flicker — this simile is used for the controlled mind of a yogi who practices yoga in the technique of self-realization.
- verse 74गालिलेनिचोट पॆट्टिन दीपमु निश्चलमुगा प्रकाशिञ्चुलागुनने, मनो निग्रहमुकल्गि, आत्मयोग मभ्यसिञ्चिनवानि चित्तमु निश्चलमुगा नुण्डुनु.gālilēnichōṭa peṭṭina dīpamu niśchalamugā prakāśiñchulāgunanē, manō nigrahamukalgi, ātmayōga mabhyasiñchinavāni chittamu niśchalamugā nuṇḍunu.meaning
Like a lamp in a windless place not flickering, so the mind of a yogi in self-realization remains steady.
- verse 75036 ॥ सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ (06:29)036 ॥ sarvabhūtasthamātmānaṃ sarvabhūtāni chātmani ।īkṣatē yōgayuktātmā sarvatra samadarśanaḥ ॥ (06:29)meaning
BG 6.29: A true yogi observes me in all beings and also sees every being in me. Indeed, the self-realized person sees me, the same Supreme Lord, everywhere.
- verse 76सकल भूतमुलयन्दू समदृष्टि कलिगिनवाडु, अन्नि भूतमुलु तन यन्दुनू, तननु अन्नि भूतमुलयन्दुनू चूचुचुण्डुनु.sakala bhūtamulayandū samadṛṣṭi kaliginavāḍu, anni bhūtamulu tana yandunū, tananu anni bhūtamulayandunū chūchuchuṇḍunu.meaning
A yogi with equal vision sees all beings in himself and himself in all beings.
- verse 77037 ॥ असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ (06:35)037 ॥ asaṃśayaṃ mahābāhō manō durnigrahaṃ chalam ।abhyāsēna tu kauntēya vairāgyēṇa cha gṛhyatē ॥ (06:35)meaning
BG 6.35: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.
- verse 78अर्जुना! ऎट्टिवानिकैननू मनस्सुनु निश्चलमुगा निल्पुट दुस्साध्यमे. अयिननू, दानिनि अभ्यास, वैराग्यमुलचेत निरोधिम्पवच्चुनु.arjunā! eṭṭivānikainanū manassunu niśchalamugā nilpuṭa dussādhyamē. ayinanū, dānini abhyāsa, vairāgyamulachēta nirōdhimpavachchunu.meaning
Though the mind is difficult to restrain, O Arjuna, by practice and detachment it can be controlled.
- verse 79038 ॥ योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ (06:47)038 ॥ yōgināmapi sarvēṣāṃ madgatēnāntarātmanā ।śraddhāvānbhajatē yō māṃ sa mē yuktatamō mataḥ ॥ (06:47)meaning
BG 6.47: And of all yogis, the one with great faith who always abides in me, thinks of me within himself, and renders transcendental loving service to me — he is the most intimately united with me in yoga and is the highest of all.
- verse 80अर्जुना! परिपूर्ण विश्वासमुतो नन्नाश्रयिञ्चि, विनयमुतो ऎवरु सेविञ्चि भजिन्तुरो वारु समस्त योगुललो उत्तमुलु.arjunā! paripūrṇa viśvāsamutō nannāśrayiñchi, vinayamutō evaru sēviñchi bhajinturō vāru samasta yōgulalō uttamulu.meaning
Among all yogis, the one who worships me with faith, his mind always on me — he is the best, the most united with me.
- verse 81039 ॥ मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ (07:03)039 ॥ manuṣyāṇāṃ sahasrēṣu kaśchidyatati siddhayē ।yatatāmapi siddhānāṃ kaśchinmāṃ vētti tattvataḥ ॥ (07:03)meaning
BG 7.3: Out of many thousands among men, one may endeavour for perfection; and of those who have achieved perfection, hardly one knows me in truth.
- verse 82वेलकॊलदि जनुललो ए ऒक्कडो ज्ञानसिद्धि कॊरकु प्रयत्निञ्चुनु. अट्लु प्रयत्निञ्चिन वारिलो ऒकानॊकडु मात्रमे नन्नु यदार्थमुगा तॆलुसु कॊनगलुगुचुन्नाडु.vēlakoladi janulalō ē okkaḍō jñānasiddhi koraku prayatniñchunu. aṭlu prayatniñchina vārilō okānokaḍu mātramē nannu yadārthamugā telusu konagaluguchunnāḍu.meaning
Among thousands, one strives for perfection; among those perfected ones, hardly one truly knows me.
- verse 83040 ॥ भूमिरापोनलो वायुः खं मनो बुद्धिरेव च ।अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ (07:04)040 ॥ bhūmirāpōnalō vāyuḥ khaṃ manō buddhirēva cha ।ahaṅkāra itīyaṃ mē bhinnā prakṛtiraṣṭadhā ॥ (07:04)meaning
BG 7.4: Earth, water, fire, air, ether, mind, intelligence, and false ego — all together these eight constitute my separated material energies.
- verse 84भूमि, जलमु, अग्नि, वायुवु, आकाशमु, मनस्सु, बुद्धि, अहङ्कारमु अनि ना मायाशक्ति ऎनिमिदि विधमुलैन बेधमुलतो ऒप्पि युन्नदनि ग्रहिम्पुमु.bhūmi, jalamu, agni, vāyuvu, ākāśamu, manassu, buddhi, ahaṅkāramu ani nā māyāśakti enimidi vidhamulaina bēdhamulatō oppi yunnadani grahimpumu.meaning
The eight: earth, water, fire, wind, space, mind, intellect, and ego — these are my eight-fold material nature.
- verse 85041 ॥ मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ (07:07)041 ॥ mattaḥ parataraṃ nānyatkiñchidasti dhanañjaya ।mayi sarvamidaṃ prōtaṃ sūtrē maṇigaṇā iva ॥ (07:07)meaning
BG 7.7: O conqueror of wealth, there is no truth superior to me. Everything rests upon me, as pearls are strung on a thread.
- verse 86अर्जुना! ना कन्न गॊप्पवाडुगानि, गॊप्पवस्तुवुगानि मरेदियू प्रपञ्चमुन लेदु. सूत्रमुन मणुलु ग्रुच्चबडिनट्लु यी जगमन्तयू नायन्दु निक्षिप्तमै उन्नदि.arjunā! nā kanna goppavāḍugāni, goppavastuvugāni marēdiyū prapañchamuna lēdu. sūtramuna maṇulu gruchchabaḍinaṭlu yī jagamantayū nāyandu nikṣiptamai unnadi.meaning
O Arjuna, nothing is higher than me; all this universe is strung on me as gems on a thread.
- verse 87042 ॥ पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ (07:09)042 ॥ puṇyō gandhaḥ pṛthivyāṃ cha tējaśchāsmi vibhāvasau ।jīvanaṃ sarvabhūtēṣu tapaśchāsmi tapasviṣu ॥ (07:09)meaning
BG 7.8: O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.
- verse 88भूमियन्दु सुगन्धमु, अग्नियन्दु तेजमु, यॆल्ल भूतमुलयन्दु आयुवु, तपस्वुलयन्दु तपस्सु नेनुगा नॆरुगुमु.bhūmiyandu sugandhamu, agniyandu tējamu, yella bhūtamulayandu āyuvu, tapasvulayandu tapassu nēnugā nerugumu.meaning
In earth I am fragrance, in fire radiance, in all life their vitality, in ascetics their austerity — I am all these.
- verse 89043 ॥ दैवी ह्येषा गुणमयी मम माया दुरत्यया ।मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ (07:14)043 ॥ daivī hyēṣā guṇamayī mama māyā duratyayā ।māmēva yē prapadyantē māyāmētāṃ taranti tē ॥ (07:14)meaning
BG 7.14: This divine energy of mine, consisting of the three modes of material nature, is very difficult to overcome. But those who have surrendered unto me can easily cross beyond it.
- verse 90पार्था! त्रिगुणात्मकमु, दैव सम्बन्धमु अगु ना माय अतिक्रमिम्प रानिदि. कानि, नन्नु शरणुजॊच्चिन वारिकि ई माय सुलभसाध्यमु.pārthā! triguṇātmakamu, daiva sambandhamu agu nā māya atikramimpa rānidi. kāni, nannu śaraṇujochchina vāriki ī māya sulabhasādhyamu.meaning
My divine Maya of the three gunas is difficult to cross; but those who surrender to me cross over it easily.
- verse 91044 ॥ चतुर्विधा भजन्ते मां जनाः सुकृतिनोर्जुन ।आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ (07:16)044 ॥ chaturvidhā bhajantē māṃ janāḥ sukṛtinōrjuna ।ārtō jijñāsurarthārthī jñānī cha bharatarṣabha ॥ (07:16)meaning
BG 7.16: O best among the Bharatas, four kinds of pious men begin to render devotional service unto me — the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.
- verse 92आर्तुलु, जिज्ञासुवुलु, अर्थकामुलु, ज्ञानुलु अनु नालुगु विधमुलैन पुण्यात्मुलु नन्नाश्रयिञ्चुचुन्नारु.ārtulu, jijñāsuvulu, arthakāmulu, jñānulu anu nālugu vidhamulaina puṇyātmulu nannāśrayiñchuchunnāru.meaning
Four types approach me — the afflicted, the curious, the wealth-seeker, and the wise; all are meritorious souls.
- verse 93045 ॥ बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ (07:19)045 ॥ bahūnāṃ janmanāmantē jñānavānmāṃ prapadyatē ।vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ ॥ (07:19)meaning
BG 7.19: After many births and deaths, he who is actually in knowledge surrenders unto me, knowing me to be the cause of all causes and all that is. Such a great soul is very rare.
- verse 94ज्ञान सम्पन्नुडैन मानवुडु अनेक जन्ममुलॆत्तिन पिम्मट, विज्ञानियै नन्नु शरणमु नॊन्दुचुन्नाडु.jñāna sampannuḍaina mānavuḍu anēka janmamulettina pimmaṭa, vijñāniyai nannu śaraṇamu nonduchunnāḍu.meaning
After many births, the wise one who truly sees that Vasudeva is all takes refuge in me — such a great soul is very rare.
- verse 95046 ॥ अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ (08:05)046 ॥ antakālē cha māmēva smaranmuktvā kalēvaram ।yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ॥ (08:05)meaning
BG 8.5: And whoever, at the time of death, gives up the body remembering me alone, reaches my nature; of this there is no doubt.
- verse 96ऎवडु अन्त्यकालमुन नन्नु स्मरिञ्चुचू शरीरमुनु वदलुचुन्नाडो, वाडु नन्ने चॆन्दुचुन्नाडु.evaḍu antyakālamuna nannu smariñchuchū śarīramunu vadaluchunnāḍō, vāḍu nannē chenduchunnāḍu.meaning
One who quits the body remembering me at the time of death attains my state — of this there is no doubt.
- verse 97047 ॥ अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ (08:08)047 ॥ abhyāsayōgayuktēna chētasā nānyagāminā ।paramaṃ puruṣaṃ divyaṃ yāti pārthānuchintayan ॥ (08:08)meaning
BG 8.9–10: One should remember the Supreme Person as the one who knows everything, who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is incon...
- verse 98कविं पुराणमनुशासितारंअणोरणीयंसमनुस्मरेद्यः ।सर्वस्य धातारमचिन्त्यरूपंआदित्यवर्णं तमसः परस्तात् ॥ (08:09)kaviṃ purāṇamanuśāsitāraṃaṇōraṇīyaṃsamanusmarēdyaḥ ।sarvasya dhātāramachintyarūpaṃādityavarṇaṃ tamasaḥ parastāt ॥ (08:09)meaning
BG 8.10: One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.
- verse 99अर्जुना! ऎवडु अभ्यासयोगमुतो, एकाग्र चित्तमुन दिव्यरूपुडैन महापुरुषुनि स्मरिञ्चुनो, अट्टिवाडु आ परमपुरुषुने चॆन्दुचुन्नाडु. आ महापुरुषुडे सर्वज्ञुडु; पुराण पुरुषुडु; प्रपञ्चमुनकु शिक्षकुडु; अणुवु कन्ना अणुवु; अनूह्यमैन रूपमु कलवाडु; सूर्य कान्ति तेजोमयुडु; अज्ञानान्धकारमुनकन्न इतरुडु.arjunā! evaḍu abhyāsayōgamutō, ēkāgra chittamuna divyarūpuḍaina mahāpuruṣuni smariñchunō, aṭṭivāḍu ā paramapuruṣunē chenduchunnāḍu. ā mahāpuruṣuḍē sarvajñuḍu; purāṇa puruṣuḍu; prapañchamunaku śikṣakuḍu; aṇuvu kannā aṇuvu; anūhyamaina rūpamu kalavāḍu; sūrya kānti tējōmayuḍu; ajñānāndhakāramunakanna itaruḍu.meaning
By one-pointed meditation on the divine supreme Being with the life-breath fixed between the brows, one attains that highest person.
- verse 100048 ॥ अव्यक्तोक्षर इत्युक्तस्तमाहुः परमां गतिम् ।यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ (08:21)048 ॥ avyaktōkṣara ityuktastamāhuḥ paramāṃ gatim ।yaṃ prāpya na nivartantē taddhāma paramaṃ mama ॥ (08:21)meaning
BG 8.21: That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns — that is my supreme abode.
- verse 101इन्द्रिय गोचरमु कानि परब्रह्मपदमु शाश्वतमैनदि. पुनर्जन्म रहितमैन आ उत्तमपदमे परमपदमु.indriya gōcharamu kāni parabrahmapadamu śāśvatamainadi. punarjanma rahitamaina ā uttamapadamē paramapadamu.meaning
That supreme state described as the imperishable in Vedanta, from which there is no return — that is my supreme abode.
- verse 102049 ॥ शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ (08:26)049 ॥ śuklakṛṣṇē gatī hyētē jagataḥ śāśvatē matē ।ēkayā yātyanāvṛttimanyayāvartatē punaḥ ॥ (08:26)meaning
BG 8.26: According to Vedic opinion, there are two ways of passing from this world — one in light and one in darkness. When one passes in light, he does not come back; when one passes in darkness, he returns.
- verse 103जगत्तुनन्दु शुक्ल कृष्णमु लनॆडि रॆण्डु मार्गमुलु नित्यमुलुगा उन्नवि. अन्दु मॊदटि मार्गमु वलन जन्मराहित्यमु, रॆण्डव दानिवलन पुनर्जन्ममु कलुगु चुन्नवि.jagattunandu śukla kṛṣṇamu laneḍi reṇḍu mārgamulu nityamulugā unnavi. andu modaṭi mārgamu valana janmarāhityamu, reṇḍava dānivalana punarjanmamu kalugu chunnavi.meaning
Two eternal paths exist in the world: the light path leads to non-return; the dark path leads to rebirth.
- verse 104050 ॥ वेदेषु यज्ञेषु तपःसु चैवदानेषु यत्पुण्यफलं प्रदिष्टम् ।अत्येति तत्सर्वमिदं विदित्वायोगी परं स्थानमुपैति चाद्यम् ॥ (08:28)050 ॥ vēdēṣu yajñēṣu tapaḥsu chaivadānēṣu yatpuṇyaphalaṃ pradiṣṭam ।atyēti tatsarvamidaṃ viditvāyōgī paraṃ sthānamupaiti chādyam ॥ (08:28)meaning
BG 8.28: A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity, or pursuing philosophical and fruitive activities.
- verse 105योगियैनवाडु वेदाध्ययनमु वलन, यज्ञतपोदानादुल वलन कलुगु पुण्यफलमुनु आशिम्पक, उत्तम पदमैन ब्रह्मपदमुनु पॊन्दगलडु.yōgiyainavāḍu vēdādhyayanamu valana, yajñatapōdānādula valana kalugu puṇyaphalamunu āśimpaka, uttama padamaina brahmapadamunu pondagalaḍu.meaning
The yogi who does not seek fruit — through devotion he gains all that comes from Vedas, sacrifices, austerities, and charity, and he reaches the supreme abode.
- verse 106051 ॥ सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ (09:07)051 ॥ sarvabhūtāni kauntēya prakṛtiṃ yānti māmikām ।kalpakṣayē punastāni kalpādau visṛjāmyaham ॥ (09:07)meaning
BG 9.7: O son of Kunti, at the end of the millennium all material manifestations enter into my nature, and at the beginning of another millennium, by my potency, I create them again.
- verse 107पार्था! प्रलयकालमुन सकल प्राणुलुनु ना यन्दु लीनमगुचुन्नवि. मरल कल्पादि यन्दु सकल प्राणुलनू नेने सृष्टिञ्चु चुन्नानु.pārthā! praḻayakālamuna sakala prāṇulunu nā yandu līnamaguchunnavi. marala kalpādi yandu sakala prāṇulanū nēnē sṛṣṭiñchu chunnānu.meaning
At dissolution all beings enter into me; at the start of the new kalpa I project them all forth again.
- verse 108052 ॥ अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ (09:22)052 ॥ ananyāśchintayantō māṃ yē janāḥ paryupāsatē ।tēṣāṃ nityābhiyuktānāṃ yōgakṣēmaṃ vahāmyaham ॥ (09:22)meaning
BG 9.22: But those who always worship me with exclusive devotion, meditating on my transcendental form — to them I carry what they lack, and I preserve what they have.
- verse 109ए मानवुडु सर्वकाल सर्वावस्थलयन्दु नन्ने ध्यानिञ्चु चुण्डुनो अट्टिवानि योगक्षेममुलु नेने वहिञ्चु चुन्नानु.ē mānavuḍu sarvakāla sarvāvasthalayandu nannē dhyāniñchu chuṇḍunō aṭṭivāni yōgakṣēmamulu nēnē vahiñchu chunnānu.meaning
For one who always meditates on me with undivided devotion, I carry what is lacking and preserve what they have.
- verse 110053 ॥ पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ (09:26)053 ॥ patraṃ puṣpaṃ phalaṃ tōyaṃ yō mē bhaktyā prayachChati ।tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ ॥ (09:26)meaning
BG 9.26: If one offers me with love and devotion a leaf, a flower, fruit, or water, I will accept it.
- verse 111ऎवडु भक्तितो नाकु पत्रमैननु, पुष्पमैननु, फलमैननु, उदक मैननु फलापेक्ष रहितमुगा समर्पिञ्चुचुन्नाडो, अट्टिवानिनि नेनु प्रीतितो स्वीकरिञ्चुचुन्नानु.evaḍu bhaktitō nāku patramainanu, puṣpamainanu, phalamainanu, udaka mainanu phalāpēkṣa rahitamugā samarpiñchuchunnāḍō, aṭṭivānini nēnu prītitō svīkariñchuchunnānu.meaning
Whoever offers me with love a leaf, flower, fruit, or water — I accept that loving offering.
- verse 112054 ॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ (09:34)054 ॥ manmanā bhava madbhaktō madyājī māṃ namaskuru ।māmēvaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ॥ (09:34)meaning
BG 9.34: Engage your mind always in thinking of me, become my devotee, offer obeisances to me, and worship me. Being completely absorbed in me, surely you will come to me.
- verse 113पार्था! ना यन्दु मनस्सु लग्नमु चेसि यॆल्ल कालमुलयन्दु भक्ति श्रद्धलतो स्थिरचित्तुडवै पूजिञ्चितिवेनि नन्ने पॊन्दगलवु.pārthā! nā yandu manassu lagnamu chēsi yella kālamulayandu bhakti śraddhalatō sthirachittuḍavai pūjiñchitivēni nannē pondagalavu.meaning
Colophon: Chapters 1–9 conclude with the instruction on the path of surrender and total absorption in Krishna.
- verse 114इदि उपनिषत्तुल सारांशमैन योगशास्त्रमुन श्रीकृष्णुडु अर्जुनुनकुप देशिञ्चिन कर्मसन्यास, आत्मसंयम, विज्ञान, अक्षर परब्रह्म, राज विद्या राजगुह्य योगमुलु समाप्तमु.idi upaniṣattula sārāṃśamaina yōgaśāstramuna śrīkṛṣṇuḍu arjununakupa dēśiñchina karmasanyāsa, ātmasaṃyama, vijñāna, akṣara parabrahma, rāja vidyā rājaguhya yōgamulu samāptamu.meaning
This is the yoga-shastra with the essence of the Upanishads — here ends the instruction on karma-sannyasa yoga as taught by Sri Krishna to Arjuna.
- verse 115055 ॥ महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ (10:06)055 ॥ maharṣayaḥ sapta pūrvē chatvārō manavastathā ।madbhāvā mānasā jātā yēṣāṃ lōka imāḥ prajāḥ ॥ (10:06)meaning
BG 10.6: The seven great sages and before them the four other great sages and the Manus had come from my mind and from their descendants come all creatures in the world.
- verse 116कश्यपादि महर्षि सप्तकमु, सनक सनन्दनादुलु, स्वयम्भूवादि मनुवुलु ना वलनने जन्मिञ्चिरि. पिम्मट वारि वलन ऎल्ल लोकमुलन्दलि समस्त भूतमुलुनु जन्मिञ्चॆनु.kaśyapādi maharṣi saptakamu, sanaka sanandanādulu, svayambhūvādi manuvulu nā valananē janmiñchiri. pimmaṭa vāri valana ella lōkamulandali samasta bhūtamulunu janmiñchenu.meaning
The seven great seers beginning with Kashyapa, the four (Sanaka etc.), and the Manus all arose from me; all creatures in this world are their descendants.
- verse 117056 ॥ मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ (10:09)056 ॥ machchittā madgataprāṇā bōdhayantaḥ parasparam ।kathayantaścha māṃ nityaṃ tuṣyanti cha ramanti cha ॥ (10:09)meaning
BG 10.9: The thoughts of my pure devotees dwell in me, their lives are fully devoted to me, and they derive great satisfaction and bliss from always enlightening one another and conversing about me.
- verse 118पण्डितुलु नायन्दु चित्तमुगलवारै ना यन्दे तम प्राणमुलुञ्चि ना महिमानुभाव मॆरिङ्गि ऒकरिकॊकरु उपदेशमुलु गाविञ्चुकॊञ्चु ब्रह्मा नन्दमुनु अनुभविञ्चुचुन्नारु.paṇḍitulu nāyandu chittamugalavārai nā yandē tama prāṇamuluñchi nā mahimānubhāva meriṅgi okarikokaru upadēśamulu gāviñchukoñchu brahmā nandamunu anubhaviñchuchunnāru.meaning
Pure devotees with minds on me, life given to me, ever informing each other and singing my glories are blissful.
- verse 119057 ॥ अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।अहमादिश्च मध्यं च भूतानामन्त एव च ॥ (10:20)057 ॥ ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ ।ahamādiścha madhyaṃ cha bhūtānāmanta ēva cha ॥ (10:20)meaning
BG 10.20: I am the Self, O Gudakesha, seated in the hearts of all creatures; I am the beginning, the middle and the end of all beings.
- verse 120समस्त भूतमुल मनस्सुलन्दुन्न परमात्म स्वरूपुडनु नेने. वानि उत्पत्ति, पॆम्पु, नाशमुलकु नेने कारकुडनु.samasta bhūtamula manassulandunna paramātma svarūpuḍanu nēnē. vāni utpatti, pempu, nāśamulaku nēnē kārakuḍanu.meaning
I am the Self dwelling in all hearts; I am the beginning, middle, and end of all beings.
- verse 121058 ॥ वेदानां सामवेदोस्मि देवानामस्मि वासवः ।इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ (10:22)058 ॥ vēdānāṃ sāmavēdōsmi dēvānāmasmi vāsavaḥ ।indriyāṇāṃ manaśchāsmi bhūtānāmasmi chētanā ॥ (10:22)meaning
BG 10.22: Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force (consciousness).
- verse 122वेदमुललो सामवेदमु, देवतललो देवेन्द्रुडु, इन्द्रियमुललो मनस्सु, प्राणुलन्दरि बुद्धि नेने.vēdamulalō sāmavēdamu, dēvatalalō dēvēndruḍu, indriyamulalō manassu, prāṇulandari buddhi nēnē.meaning
Among Vedas I am Sama Veda; among gods I am Indra; among senses the mind; among beings the consciousness.
- verse 123059 ॥ प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।मृगाणां च मृगेन्द्रोहं वैनतेयश्च पक्षिणाम् ॥ (10:30)059 ॥ prahlādaśchāsmi daityānāṃ kālaḥ kalayatāmaham ।mṛgāṇāṃ cha mṛgēndrōhaṃ vainatēyaścha pakṣiṇām ॥ (10:30)meaning
BG 10.30: Among the Daitya demons I am the devoted Prahlada, among subduers I am time, among beasts I am the lion, and among birds I am Garuda.
- verse 124राक्षसुललो प्रह्लादुडु, गणिकुललो कालमु, मृगमुललो सिंहमु, पक्षुललो गरुत्मन्तुडु नेने.rākṣasulalō prahlāduḍu, gaṇikulalō kālamu, mṛgamulalō siṃhamu, pakṣulalō garutmantuḍu nēnē.meaning
Among demons I am Prahlada; among measures I am time; among beasts I am the lion; among birds Garuda.
- verse 125060 ॥ यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।तत्तदेवावगच्छ त्वं मम तेजोंशसम्भवम् ॥ (10:41)060 ॥ yadyadvibhūtimatsattvaṃ śrīmadūrjitamēva vā ।tattadēvāvagachCha tvaṃ mama tējōṃśasambhavam ॥ (10:41)meaning
BG 10.41: Know that all opulent, beautiful, and glorious creations spring from but a spark of my splendour.
- verse 126लोकमुनन्दु ऐश्वर्य युक्तमै, पराक्रम युक्तमै, कान्ति युक्तमैन समस्त वस्तुवुलु ना तेजो भागमु वलनने सम्प्राप्तमगुनु.lōkamunandu aiśvarya yuktamai, parākrama yuktamai, kānti yuktamaina samasta vastuvulu nā tējō bhāgamu valananē samprāptamagunu.meaning
Whatever is prosperous, powerful, and brilliant in the world — all that is but a spark of my glory.
- verse 127061 ॥ पश्य मे पार्थ रूपाणि शतशोथ सहस्रशः ।नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ (11:05)061 ॥ paśya mē pārtha rūpāṇi śataśōtha sahasraśaḥ ।nānāvidhāni divyāni nānāvarṇākṛtīni cha ॥ (11:05)meaning
BG 11.5–6: O Partha, behold my hundreds and thousands of variegated divine forms, in various colours and shapes — behold all the divine forms!
- verse 128पार्था! दिव्यमुलै, नाना विधमुलै, अनेक वर्णमुलै अनेक विशेषमुलगु ना सस्वरूपमुनु कन्नुलारा दर्शिम्पुमु.pārthā! divyamulai, nānā vidhamulai, anēka varṇamulai anēka viśēṣamulagu nā sasvarūpamunu kannulārā darśimpumu.meaning
O Arjuna, behold my divine forms in their hundreds and thousands, of many kinds, colours, and shapes.
- verse 129062 ॥ पश्यामि देवांस्तव देव देहेसर्वांस्तथा भूतविशेषसङ्घान् ।ब्रह्माणमीशं कमलासनस्थंऋषींश्च सर्वानुरगांश्च दिव्यान् ॥ (11:15)062 ॥ paśyāmi dēvāṃstava dēva dēhēsarvāṃstathā bhūtaviśēṣasaṅghān ।brahmāṇamīśaṃ kamalāsanasthaṃṛṣīṃścha sarvānuragāṃścha divyān ॥ (11:15)meaning
BG 11.13: Arjuna saw in the universal form of the Lord the unlimited expansions; he saw all the demigods, Brahma on the lotus seat, Shiva, all the sages, and all the divine serpents.
- verse 130अनेकबाहूदरवक्त्रनेत्रंपश्यामि त्वां सर्वतोनन्तरूपम् ।नान्तं न मध्यं न पुनस्तवादिंपश्यामि विश्वेश्वर विश्वरूप ॥ (11:16)anēkabāhūdaravaktranētraṃpaśyāmi tvāṃ sarvatōnantarūpam ।nāntaṃ na madhyaṃ na punastavādiṃpaśyāmi viśvēśvara viśvarūpa ॥ (11:16)meaning
BG 11.16: Arjuna saw your form with many arms, bellies, mouths, and eyes — without beginning, middle, or end.
- verse 131दंष्ट्राकरालानि च ते मुखानिदृष्ट्वैव कालानलसन्निभानि ।दिशो न जाने न लभे च शर्मप्रसीद देवेश जगन्निवास ॥ (11:25)daṃṣṭrākarālāni cha tē mukhānidṛṣṭvaiva kālānalasannibhāni ।diśō na jānē na labhē cha śarmaprasīda dēvēśa jagannivāsa ॥ (11:25)meaning
BG 11.25: O Lord, I see your mouths blazing like fires of destruction at the end of time — I lose my sense of direction and find no peace.
- verse 132देवा! ऎल्ल देवतलू, ऎल्ल प्राणुलू, ब्रह्मादुलू, ऋषीश्वरुलू, वासुकी मॊदलगुगा गल सर्पमुलू नीयन्दु नाकु गोचरमगुचुन्नवि.dēvā! ella dēvatalū, ella prāṇulū, brahmādulū, ṛṣīśvarulū, vāsukī modalagugā gala sarpamulū nīyandu nāku gōcharamaguchunnavi.meaning
O Lord, all gods, all beings, Brahma, seers, serpents — all are terrified seeing your blazing fierce face.
- verse 133ईश्वरा! नी विश्वरूपमु अनेक बाहुवुलतो, उदरमुलतो, मुखमुलतो ऒप्पियुन्नदि. अट्लैयू नी आकारमुन आद्यन्त मध्यमुलनु गुर्तिम्प जाल कुन्नानु. कोरलचे भयङ्करमै प्रलयाग्नि समानमुलैन नी मुखमुलनु चूचुटवलन नाकु दिक्कुलु तॆलियकुन्नवि. कान प्रभो! नायन्दु दय युञ्चि नाकु प्रसन्नुडवु गम्मु. कृष्णा! प्रसन्नुडवु गम्मु.īśvarā! nī viśvarūpamu anēka bāhuvulatō, udaramulatō, mukhamulatō oppiyunnadi. aṭlaiyū nī ākāramuna ādyanta madhyamulanu gurtimpa jāla kunnānu. kōralachē bhayaṅkaramai praḻayāgni samānamulaina nī mukhamulanu chūchuṭavalana nāku dikkulu teliyakunnavi. kāna prabhō! nāyandu daya yuñchi nāku prasannuḍavu gammu. kṛṣṇā! prasannuḍavu gammu.meaning
O Lord, your universal form with its many arms and faces is boundless — I cannot find its end, middle, or beginning.
- verse 134अर्जुना!063 ॥ कालोस्मि लोकक्षयकृत्प्रवृद्धोलोकांसमाहर्तुमिह प्रवृत्तः ।ऋतेपि त्वां न भविष्यन्ति सर्वेयेवस्थिताः प्रत्यनीकेषु योधाः ॥ (11:32)arjunā!063 ॥ kālōsmi lōkakṣayakṛtpravṛddhōlōkāṃsamāhartumiha pravṛttaḥ ।ṛtēpi tvāṃ na bhaviṣyanti sarvēyēvasthitāḥ pratyanīkēṣu yōdhāḥ ॥ (11:32)meaning
BG 11.32: The Lord said: I am time, the destroyer of all worlds, and I have come to destroy all people; even without your participation, all the soldiers standing in the opposing armies shall be slain.
- verse 135अर्जुना! ई प्रपञ्चमुनॆल्ल नशिम्पजेयु बलिष्ठमैन काल स्वरूपुडनु नेने. ई युद्धमुनकु सिद्धपडिन वारिनि नीवु चम्पकुन्ननू - ब्रतुक गलवारिन्दॆव्वरुनू लेरु.arjunā! ī prapañchamunella naśimpajēyu baliṣṭhamaina kāla svarūpuḍanu nēnē. ī yuddhamunaku siddhapaḍina vārini nīvu champakunnanū - bratuka galavārindevvarunū lēru.meaning
O Arjuna, I am the mighty time that destroys worlds; all these warriors have already been slain by me — you are but the instrument.
- verse 136064 ॥ द्रोणं च भीष्मं च जयद्रथं चकर्णं तथान्यानपि योधवीरान् ।मया हतांस्त्वं जहि माव्यथिष्ठायुध्यस्व जेतासि रणे सपत्नान् ॥ (11:34)064 ॥ drōṇaṃ cha bhīṣmaṃ cha jayadrathaṃ chakarṇaṃ tathānyānapi yōdhavīrān ।mayā hatāṃstvaṃ jahi māvyathiṣṭhāyudhyasva jētāsi raṇē sapatnān ॥ (11:34)meaning
BG 11.34: Therefore arise, O Arjuna, and prepare to fight. Drona, Bhishma, Jayadratha, Karna, and the other great warriors have already been destroyed by me — you, as the instrument, can kill them all.
- verse 137इप्पटिके द्रोण, भीष्म, जयद्रध कर्णाधि योध वीरुलु नाचे संहरिम्पबडिरि. इक मिगिलिन शतृ वीरुलनु नीवु संहरिम्पुमु.ippaṭikē drōṇa, bhīṣma, jayadradha karṇādhi yōdha vīrulu nāchē saṃharimpabaḍiri. ika migilina śatṛ vīrulanu nīvu saṃharimpumu.meaning
Drona, Bhishma, Jayadratha, Karna — all are already slain by me; you are merely the instrument; arise and win glory.
- verse 138065 ॥ किरीटिनं गदिनं चक्रहस्तम् ।इच्छामि त्वां द्रष्टुमहं तथैव ।तेनैव रूपेण चतुर्भुजेन ।सहस्रबाहो भव विश्वमूर्ते ॥ (11:46)065 ॥ kirīṭinaṃ gadinaṃ chakrahastam ।ichChāmi tvāṃ draṣṭumahaṃ tathaiva ।tēnaiva rūpēṇa chaturbhujēna ।sahasrabāhō bhava viśvamūrtē ॥ (11:46)meaning
BG 11.45–46: Arjuna said: Show me again your form as Vishnu, the four-armed form — I wish to see that gentle form wearing the helmet, holding the club, disc, and conch.
- verse 139अनेक भुजमुलुगल नी विश्वरूपमुनु उपसंहरिञ्चि किरीटमु, गद, चक्रमु धरिञ्चिन नी सहज सुन्दरमैन स्वरूपमुनु दर्शिम्पगोरु चुन्नानु कृष्णा!anēka bhujamulugala nī viśvarūpamunu upasaṃhariñchi kirīṭamu, gada, chakramu dhariñchina nī sahaja sundaramaina svarūpamunu darśimpagōru chunnānu kṛṣṇā!meaning
O Lord, show me again your gentle four-armed form with crown, mace, and discus — I was overwhelmed by the cosmic form.
- verse 140066 ॥ सुदुर्दर्शमिदं रूपं दृष्ट्वानसि यन्मम ।देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ (11:52)066 ॥ sudurdarśamidaṃ rūpaṃ dṛṣṭvānasi yanmama ।dēvā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ ॥ (11:52)meaning
BG 11.52: The Lord said: My dear Arjuna, this form of mine you are now seeing is very difficult to behold. Even the gods are ever seeking to see this form.
- verse 141अर्जुना! नीवु दर्शिञ्चिन ई ना स्वरूपमुनु ऎव्वरुनू चूडजालरु. ई विश्वरूपमुनु दर्शिम्प देवतलन्दरुनू सदा कोरुचुन्दुरु.arjunā! nīvu darśiñchina ī nā svarūpamunu evvarunū chūḍajālaru. ī viśvarūpamunu darśimpa dēvatalandarunū sadā kōruchunduru.meaning
O Arjuna, even the gods constantly seek to behold this form you have seen — it is not easily visible.
- verse 142067 ॥ मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।श्रद्धया परयोपेताः ते मे युक्ततमा मताः (12:02)067 ॥ mayyāvēśya manō yē māṃ nityayuktā upāsatē ।śraddhayā parayōpētāḥ tē mē yuktatamā matāḥ (12:02)meaning
BG 12.2: Those who fix their minds on my personal form and are always engaged in worshipping me with great and transcendental faith are considered by me to be the most perfect.
- verse 143ऎवरु नायन्दे मनस्सु लग्नमु चेसि, श्र्द्धाभक्तुलतो नन्नु ध्यानिञ्चु चुन्नारो, अट्टिवारु अत्यन्तमू नाकु प्रीतिपात्रुलु. वारे उत्तम पुरुषुलु.evaru nāyandē manassu lagnamu chēsi, śrddhābhaktulatō nannu dhyāniñchu chunnārō, aṭṭivāru atyantamū nāku prītipātrulu. vārē uttama puruṣulu.meaning
Those who worship me with mind fixed on my form with great faith are the most united with me in yoga.
- verse 144068 ॥ श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्-ध्यानं विशिष्यते ।ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ (12:12)068 ॥ śrēyō hi jñānamabhyāsājjñānād-dhyānaṃ viśiṣyatē ।dhyānātkarmaphalatyāgastyāgāchChāntiranantaram ॥ (12:12)meaning
BG 12.12: Better than knowledge is meditation, better than meditation is renunciation of the fruits of action; by such renunciation one immediately attains peace.
- verse 145अभ्यासयोगमुकन्न ज्ञानमु, ज्ञानमु कन्न ध्यानमु, दानिकन्न कर्म फलत्यागमू श्रेष्ठमु. अट्टि त्यागमुवल्ल संसार बन्धनमु तॊलगि मोक्षप्राप्ति सन्भविञ्चुचुन्नदि.abhyāsayōgamukanna jñānamu, jñānamu kanna dhyānamu, dānikanna karma phalatyāgamū śrēṣṭhamu. aṭṭi tyāgamuvalla saṃsāra bandhanamu tolagi mōkṣaprāpti sanbhaviñchuchunnadi.meaning
Better than practice is knowledge; better than knowledge is meditation; better than meditation is renunciation of fruits — from renunciation, immediate peace follows.
- verse 146069 ॥ अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ (12:16)069 ॥ anapēkṣaḥ śuchirdakṣa udāsīnō gatavyathaḥ ।sarvārambhaparityāgī yō madbhaktaḥ sa mē priyaḥ ॥ (12:16)meaning
BG 12.16: My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to me.
- verse 147ऎवडु कोरिकलु लेनिवाडै, पवित्रुडै, पक्षपात रहितुडै भयमुनु वीडि कर्मफ्ल त्यागियै नाकु भक्तुडगुनो अट्टिवाडु नाकु मिक्किलि प्रीतिपात्रुडु.evaḍu kōrikalu lēnivāḍai, pavitruḍai, pakṣapāta rahituḍai bhayamunu vīḍi karmaphla tyāgiyai nāku bhaktuḍagunō aṭṭivāḍu nāku mikkili prītipātruḍu.meaning
One who is desireless, pure, impartial, fearless, renouncing the fruits of all karma — such a devotee is dear to me.
- verse 148070 ॥ समः शत्रौ च मित्रे च तथा मानापमानयोः ।शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ (12:18)070 ॥ samaḥ śatrau cha mitrē cha tathā mānāpamānayōḥ ।śītōṣṇasukhaduḥkhēṣu samaḥ saṅgavivarjitaḥ ॥ (12:18)meaning
BG 12.18–19: One who is equal to friends and enemies, who is equipoised in honour and dishonour, heat and cold, happiness and distress — free from attachment, equal in praise and blame, silent, satisfied with anything, homeless, fixed in knowledge...
- verse 149तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ (12:19)tulyanindāstutirmaunī santuṣṭō yēna kēnachit ।anikētaḥ sthiramatirbhaktimānmē priyō naraḥ ॥ (12:19)meaning
BG 12.19: One who is equal in censure and praise, silent, content with anything, homeless, of steady mind, full of devotion — such a man is dear to me.
- verse 150शत्रुमित्रुलयन्दुनु, मानाव मानमुलयन्दुनु, शीतोष्ण सुख दुःखादुलयन्दुनु समबुद्धि कलिगि, सङ्गरहितुडै, नित्य सन्तुष्टुडै, चलिञ्चनि मनस्सु कलवाडै, नायन्दु भक्ति प्रपत्तुलु चूपु मानवुडु नाकु प्रीतिपात्रुडु.śatrumitrulayandunu, mānāva mānamulayandunu, śītōṣṇa sukha duḥkhādulayandunu samabuddhi kaligi, saṅgarahituḍai, nitya santuṣṭuḍai, chaliñchani manassu kalavāḍai, nāyandu bhakti prapattulu chūpu mānavuḍu nāku prītipātruḍu.meaning
Equal in honour and dishonour, in friend and foe, free from attachment, equal in praise and blame, silent, content — such a devotee is dear to me.
- verse 151071 ॥ इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ (13:02)071 ॥ idaṃ śarīraṃ kauntēya kṣētramityabhidhīyatē ।ētadyō vētti taṃ prāhuḥ kṣētrajña iti tadvidaḥ ॥ (13:02)meaning
BG 13.1–2: O son of Kunti, this body is called the field; one who knows this body is called the knower of the field, by various sages.
- verse 152अर्जुना! देहमु क्षेत्रमनियू, देहमुनॆरिगिनवाडु क्षेत्रज्ञुडनियू पॆद्दलु चॆप्पुदुरु.arjunā! dēhamu kṣētramaniyū, dēhamuneriginavāḍu kṣētrajñuḍaniyū peddalu cheppuduru.meaning
O Arjuna, the body is called the field; one who knows it is the kshetrajna — so the learned say.
- verse 153072 ॥ अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा ॥ (13:12)072 ॥ adhyātmajñānanityatvaṃ tattvajñānārthadarśanam ।ētajjñānamiti prōktamajñānaṃ yadatōnyathā ॥ (13:12)meaning
BG 13.11: Constancy in self-knowledge, and seeing the aim of philosophical truth — all this is declared to be actual knowledge; what is contrary to this is declared to be ignorance.
- verse 154आत्म ज्ञानमुनन्दु मनस्सु लग्नमु चेयुट, मौक्षप्राप्ति यन्दु दृष्टि कलिगियुण्डुट ज्ञान मार्गमुलनैयू, वानिकि इतरमुलैनवि अज्ञानमुलनियू चॆप्पबडुनु.ātma jñānamunandu manassu lagnamu chēyuṭa, maukṣaprāpti yandu dṛṣṭi kaligiyuṇḍuṭa jñāna mārgamulanaiyū, vāniki itaramulainavi ajñānamulaniyū cheppabaḍunu.meaning
Steadiness in self-knowledge and seeing the goal of truth — this is called knowledge; its opposite is ignorance.
- verse 155073 ॥ कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ (13:21)073 ॥ kāryakāraṇakartṛtvē hētuḥ prakṛtiruchyatē ।puruṣaḥ sukhaduḥkhānāṃ bhōktṛtvē hēturuchyatē ॥ (13:21)meaning
BG 13.21: Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
- verse 156प्रकृतिनि "माय" यनि यन्दुरु. अदि शरीर सुखदुःखादुलनु तॆलियजेयुनु. क्षेत्रज्ञुडु आ सुख दुःखमुलनु अनुभविञ्चुचुण्डुनु.prakṛtini "māya" yani yanduru. adi śarīra sukhaduḥkhādulanu teliyajēyunu. kṣētrajñuḍu ā sukha duḥkhamulanu anubhaviñchuchuṇḍunu.meaning
Prakriti is the cause of all bodily joys and sorrows; the kshetrajna (soul) is the cause of its experience of them.
- verse 157074 ॥ समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ (13:28)074 ॥ samaṃ sarvēṣu bhūtēṣu tiṣṭhantaṃ paramēśvaram ।vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati ॥ (13:28)meaning
BG 13.28: One who sees the Supreme Lord equally present everywhere, in every living being, does not degrade himself by his mind and thus approaches the transcendental destination.
- verse 158शरीरमु नशिञ्चिननू तानु सशिम्पक यॆवडु समस्त भूतमुलन्दुन्न परमेश्वरुनि चूचुनो वाडे यॆरिगिनवाडु.śarīramu naśiñchinanū tānu saśimpaka yevaḍu samasta bhūtamulandunna paramēśvaruni chūchunō vāḍē yeriginavāḍu.meaning
One who sees the Supreme in all beings everywhere, without degrading himself by the mind — that one is the seer.
- verse 159075 ॥ अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।शरीरस्थोपि कौन्तेय न करोति न लिप्यते ॥ (13:32)075 ॥ anāditvānnirguṇatvātparamātmāyamavyayaḥ ।śarīrasthōpi kauntēya na karōti na lipyatē ॥ (13:32)meaning
BG 13.32: Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, the soul neither does anything nor is entangled.
- verse 160अर्जुना! गुण नाशन रहितुडैनवाडु परमात्म. अट्टि परमात्म देहान्त र्गतुडय्युनू कर्मल नाचरिञ्चुवाडु काडु.arjunā! guṇa nāśana rahituḍainavāḍu paramātma. aṭṭi paramātma dēhānta rgatuḍayyunū karmala nāchariñchuvāḍu kāḍu.meaning
O Arjuna, the Supreme Soul is without qualities and does not act even while dwelling in the body.
- verse 161076 ॥ यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ (13:34)076 ॥ yathā prakāśayatyēkaḥ kṛtsnaṃ lōkamimaṃ raviḥ ।kṣētraṃ kṣētrī tathā kṛtsnaṃ prakāśayati bhārata ॥ (13:34)meaning
BG 13.34: O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the field, illuminate the entire field by consciousness.
- verse 162पार्था! सूर्युडॊक्कडे यॆल्ल जगत्तुलनू ए विधमुगा प्रकाशिम्पजेयुचुन्नाडो आ विधमुगने क्षेत्रज्ञुडु यॆल्ल देहमुलनू प्रकाशिम्पजेयुचुन्नाडु.pārthā! sūryuḍokkaḍē yella jagattulanū ē vidhamugā prakāśimpajēyuchunnāḍō ā vidhamuganē kṣētrajñuḍu yella dēhamulanū prakāśimpajēyuchunnāḍu.meaning
O Arjuna, just as the sun illuminates the whole world, the kshetrajna (soul) illuminates the whole field of the body.
- verse 163इदि उपनिषत्तुल सारांशमैन गीताशास्त्रमन्दु श्रीकृष्णुडु अर्जुनुनकुप देशिञ्चिन विभूति योगमु, विश्वरूप सन्दर्शन योगमु, भक्ति योगमु, क्षेत्र क्षेत्रज्ञ विभाग योगमुलु समाप्तमु.idi upaniṣattula sārāṃśamaina gītāśāstramandu śrīkṛṣṇuḍu arjununakupa dēśiñchina vibhūti yōgamu, viśvarūpa sandarśana yōgamu, bhakti yōgamu, kṣētra kṣētrajña vibhāga yōgamulu samāptamu.meaning
Colophon: This ends the teaching of Sri Krishna to Arjuna in the Gita-shastra entitled Vibhuti, Vishvarupa, and Kshetra-Kshetrajna Yoga, chapters 10–13.
- verse 164077 ॥ परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ (14:01)077 ॥ paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānamuttamam ।yajjñātvā munayaḥ sarvē parāṃ siddhimitō gatāḥ ॥ (14:01)meaning
BG 14.1–2: O Partha, I shall again explain to you this supreme wisdom, the best of all knowledge; knowing this, all the sages have attained the highest perfection.
- verse 165ज्ञानार्जनमुन महनीयुलैन ऋषीश्वरुलु मोक्ष्मुनु पॊन्दिरि. अट्टि महत्तरमैन ज्ञानमुनु नीकु उपदेशिञ्चुचुन्नानु.jñānārjanamuna mahanīyulaina ṛṣīśvarulu mōkṣmunu pondiri. aṭṭi mahattaramaina jñānamunu nīku upadēśiñchuchunnānu.meaning
Knowing this supreme wisdom, the great seers attained the highest perfection and liberation.
- verse 166078 ॥ सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः ।तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ (14:04)078 ॥ sarvayōniṣu kauntēya mūrtayaḥ sambhavanti yāḥ ।tāsāṃ brahma mahadyōnirahaṃ bījapradaḥ pitā ॥ (14:04)meaning
BG 14.3: The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
- verse 167अर्जुना! प्रपञ्चमुन जन्मिञ्चु ऎल्ल चराचर समूहमुलकु प्रकृति तल्लि वन्टिदि. नेनु तण्ड्रि वन्टिवाडनु.arjunā! prapañchamuna janmiñchu ella charāchara samūhamulaku prakṛti talli vanṭidi. nēnu taṇḍri vanṭivāḍanu.meaning
O Arjuna, Prakriti is the great womb of all creatures; I am the seed-giving father.
- verse 168079 ॥ तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ (14:06)079 ॥ tatra sattvaṃ nirmalatvātprakāśakamanāmayam ।sukhasaṅgēna badhnāti jñānasaṅgēna chānagha ॥ (14:06)meaning
BG 14.6: O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.
- verse 169अर्जुना! त्रिगुणमुललो सत्त्वगुणमु निर्मलमगुटन्जेसि सुख ज्ञानाभि लाषलचेत आत्मनु देहमुनन्दु बन्धिञ्चुचुन्नदि.arjunā! triguṇamulalō sattvaguṇamu nirmalamaguṭanjēsi sukha jñānābhi lāṣalachēta ātmanu dēhamunandu bandhiñchuchunnadi.meaning
O Arjuna, among the three gunas, sattva is pure and illuminating; it binds by attachment to happiness and knowledge.
- verse 170080 ॥ रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ (14:07)080 ॥ rajō rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam ।tannibadhnāti kauntēya karmasaṅgēna dēhinam ॥ (14:07)meaning
BG 14.7: The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.
- verse 171ओ कौन्तेया! रजोगुणमु कोरिकलयन्दु अभिमानमू, अनुरागमू पुट्टिञ्चि आत्मनु बन्धिञ्चुचुन्नदि.ō kauntēyā! rajōguṇamu kōrikalayandu abhimānamū, anurāgamū puṭṭiñchi ātmanu bandhiñchuchunnadi.meaning
O son of Kunti, rajas born of desire and attachment binds the soul to action.
- verse 172081 ॥ तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ (14:08)081 ॥ tamastvajñānajaṃ viddhi mōhanaṃ sarvadēhinām ।pramādālasyanidrābhistannibadhnāti bhārata ॥ (14:08)meaning
BG 14.8: O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence, and sleep.
- verse 173अर्जुना! अज्ञानमुवलन पुट्टुनदि तमोगुणमु. अदि सर्व प्राणुलनू मोहिम्पजेयुनदि. आ गुणमु मनुजुनि आलस्यमुतोनू, अजाग्रत्ततोनू, निद्र तोनू बद्धुनि चेयुनु.arjunā! ajñānamuvalana puṭṭunadi tamōguṇamu. adi sarva prāṇulanū mōhimpajēyunadi. ā guṇamu manujuni ālasyamutōnū, ajāgrattatōnū, nidra tōnū baddhuni chēyunu.meaning
O Arjuna, tamas born of ignorance deludes all beings; it binds through heedlessness, laziness, and sleep.
- verse 174082 ॥ मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ (14:25)082 ॥ mānāpamānayōstulyastulyō mitrāripakṣayōḥ ।sarvārambhaparityāgī guṇātītaḥ sa uchyatē ॥ (14:25)meaning
BG 14.23–24: He who does not hate illumination, attachment, and delusion when they are present or long for them when they disappear, who is unwavering and undisturbed through all these reactions, and who remains neutral, knowing the modes alone ar...
- verse 175मानाव मानमुलयन्दु, शत्रुमित्रुलयन्दु सममैन मनस्सु गलवानिनि त्रिगुणातीतुडन्दुरु.mānāva mānamulayandu, śatrumitrulayandu samamaina manassu galavānini triguṇātītuḍanduru.meaning
One who is equal in honour and dishonour, equal to friend and foe, transcending all reactions — such a one has gone beyond the three gunas.
- verse 176083 ॥ ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ (15:01)083 ॥ ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam ।Chandāṃsi yasya parṇāni yastaṃ vēda sa vēdavit ॥ (15:01)meaning
BG 15.1: The Supreme Lord said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns; one who knows this tree is the knower of the Vedas.
- verse 177ब्रह्ममे मूलमुगा, निकृष्णमैन अहङ्कारमु कॊम्मलुगागल अश्वत्थ वृक्षमु अनादि अयिनदि. अट्टि संसार वृक्ष्मुनकु वेदमुलु आकुलुवन्टिवि. अट्टि दानि नॆरिङ्गिनवाडे वेदार्थ सार मॆरिङ्गिनवाडु.brahmamē mūlamugā, nikṛṣṇamaina ahaṅkāramu kommalugāgala aśvattha vṛkṣamu anādi ayinadi. aṭṭi saṃsāra vṛkṣmunaku vēdamulu ākuluvanṭivi. aṭṭi dāni neriṅginavāḍē vēdārtha sāra meriṅginavāḍu.meaning
The eternal ashvattha tree with roots above and branches below — its leaves are the Vedas. One who knows this tree knows the Vedas.
- verse 178084 ॥ न तद्भासयते सूर्यो न शशाङ्को न पावकः ।यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ (15:06)084 ॥ na tadbhāsayatē sūryō na śaśāṅkō na pāvakaḥ ।yadgatvā na nivartantē taddhāma paramaṃ mama ॥ (15:06)meaning
BG 15.6: That supreme abode of mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.
- verse 179पुनरावृत्ति रहितमैन मोक्षपथमु, सूर्य चन्द्राग्नुल प्रकाशमुन कतीतमै, ना उत्तम पथमै युन्नदि.punarāvṛtti rahitamaina mōkṣapathamu, sūrya chandrāgnula prakāśamuna katītamai, nā uttama pathamai yunnadi.meaning
My supreme abode transcends sun, moon, and fire — once reached, there is no return.
- verse 180085 ॥ अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ (15:14)085 ॥ ahaṃ vaiśvānarō bhūtvā prāṇināṃ dēhamāśritaḥ ।prāṇāpānasamāyuktaḥ pachāmyannaṃ chaturvidham ॥ (15:14)meaning
BG 15.14: I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
- verse 181देहुलन्दु जठराग्नि स्वरूपुडनै वारु भुजिञ्चु भक्ष्य, भोज्य, चोष्य, लेह्य पदार्थमुल जीर्णमु चेयुचुन्नानु.dēhulandu jaṭharāgni svarūpuḍanai vāru bhujiñchu bhakṣya, bhōjya, chōṣya, lēhya padārthamula jīrṇamu chēyuchunnānu.meaning
Dwelling in the bodies of living beings as the digestive fire, I digest the four kinds of food together with the prana and apana winds.
- verse 182086 ॥ तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ (16:03)086 ॥ tējaḥ kṣamā dhṛtiḥ śauchamadrōhō nātimānitā ।bhavanti sampadaṃ daivīmabhijātasya bhārata ॥ (16:03)meaning
BG 16.1–3: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity, and simplicity; nonviolence, truthfulness, freedom from anger, renunciati...
- verse 183दम्भो दर्पोभिमानश्च क्रोधः पारुष्यमेव च ।अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ (16:04)dambhō darpōbhimānaścha krōdhaḥ pāruṣyamēva cha ।ajñānaṃ chābhijātasya pārtha sampadamāsurīm ॥ (16:04)meaning
BG 16.4: Pride, arrogance, conceit, anger, harshness, and ignorance — these qualities belong to those of demoniac nature, O son of Pritha.
- verse 184पार्था! साहसमु, ओर्पु, धैर्यमु, शुद्धि, इतरुल वञ्चिम्पकुण्डुट, कावरमु लेकयुण्डुट, मॊदलगु गुणमुलु दैवांश सम्भूतुलकुण्डुनु. अट्ले, दम्बमु, गर्वमु, अभिमानमु, क्रोधमु, कठिनपु माटलाडुट, अविवेकमु मॊदलगु गुणमुलु राक्षसांश सम्भूतुलकुण्डुनु.pārthā! sāhasamu, ōrpu, dhairyamu, śuddhi, itarula vañchimpakuṇḍuṭa, kāvaramu lēkayuṇḍuṭa, modalagu guṇamulu daivāṃśa sambhūtulakuṇḍunu. aṭlē, dambamu, garvamu, abhimānamu, krōdhamu, kaṭhinapu māṭalāḍuṭa, avivēkamu modalagu guṇamulu rākṣasāṃśa sambhūtulakuṇḍunu.meaning
O Arjuna, the divine endowments include courage, patience, fortitude, purity, and non-deception; the demoniac — pride, arrogance, anger, and delusion.
- verse 185087 ॥ त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ (16:21)087 ॥ trividhaṃ narakasyēdaṃ dvāraṃ nāśanamātmanaḥ ।kāmaḥ krōdhastathā lōbhastasmādētattrayaṃ tyajēt ॥ (16:21)meaning
BG 16.21: There are three gates leading to hell — lust, anger, and greed. Every sane man should give these up, for they lead to the degradation of the soul.
- verse 186काम, क्रोध, लोभमुलु आत्मनु नाशनमु चेयुनु. अवि नरक प्राप्तिकि हेतुवुलु कावुन वानिनि वदिलि वेय वलयुनु.kāma, krōdha, lōbhamulu ātmanu nāśanamu chēyunu. avi naraka prāptiki hētuvulu kāvuna vānini vadili vēya valayunu.meaning
Desire, anger, and greed are the three gates of hell that destroy the soul — abandon them.
- verse 187088 ॥ यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ (16:23)088 ॥ yaḥ śāstravidhimutsṛjya vartatē kāmakārataḥ ।na sa siddhimavāpnōti na sukhaṃ na parāṃ gatim ॥ (16:23)meaning
BG 16.23: He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
- verse 188शास्त्र विषयमुल ननुसरिम्पक इच्छा मार्गमुन प्रवर्तिञ्चुवाडु सुख सिद्धुलनु पॊन्दजालडु. परमपदमु नन्दजालडु.śāstra viṣayamula nanusarimpaka ichChā mārgamuna pravartiñchuvāḍu sukha siddhulanu pondajālaḍu. paramapadamu nandajālaḍu.meaning
One who ignores the shastras and acts by mere impulse attains neither perfection nor happiness nor the supreme.
- verse 189089 ॥ त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ (17:02)089 ॥ trividhā bhavati śraddhā dēhināṃ sā svabhāvajā ।sāttvikī rājasī chaiva tāmasī chēti tāṃ śṛṇu ॥ (17:02)meaning
BG 17.2: The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds — in goodness, in passion, or in ignorance.
- verse 190जीवुलकु गल श्रद्ध पूर्व जन्म वासना बलमु वलन लभ्यमु. अदि राजसमु, सात्त्विकमु, तामसमुलनि मूडु विधमुलगा उन्नदि.jīvulaku gala śraddha pūrva janma vāsanā balamu valana labhyamu. adi rājasamu, sāttvikamu, tāmasamulani mūḍu vidhamulagā unnadi.meaning
Faith born of past life's nature is of three kinds — sattvic, rajasic, and tamasic.
- verse 191090 ॥ यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः ।प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥ (17:04)090 ॥ yajantē sāttvikā dēvānyakṣarakṣāṃsi rājasāḥ ।prētānbhūtagaṇāṃśchānyē yajantē tāmasā janāḥ ॥ (17:04)meaning
BG 17.4: Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.
- verse 192सत्त्वगुणुलु देवतलनु, रजोगुणुलु यक्ष राक्षसुलनु, तमोगुणुलु भूत प्रेत गणम्बुलनु श्रद्धा भक्तुलतो पूजिञ्चुदुरु.sattvaguṇulu dēvatalanu, rajōguṇulu yakṣa rākṣasulanu, tamōguṇulu bhūta prēta gaṇambulanu śraddhā bhaktulatō pūjiñchuduru.meaning
Sattva-types worship gods; rajo-types worship yakshas and demons; tamo-types worship ghosts and departed spirits.
- verse 193091 ॥ अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ (17:15)091 ॥ anudvēgakaraṃ vākyaṃ satyaṃ priyahitaṃ cha yat ।svādhyāyābhyasanaṃ chaiva vāṅmayaṃ tapa uchyatē ॥ (17:15)meaning
BG 17.15: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.
- verse 194इतरुल मनस्सुल नॊप्पिम्पनिदियू, प्रियमू, हितमुलतो कूडिन सत्य भाषणमू, वेदाध्यन मॊनर्चुट वाचक तपस्सनि चॆप्पबडुनु.itarula manassula noppimpanidiyū, priyamū, hitamulatō kūḍina satya bhāṣaṇamū, vēdādhyana monarchuṭa vāchaka tapassani cheppabaḍunu.meaning
Speech that is non-disturbing, truthful, pleasing, and beneficial together with Vedic study — this is the austerity of speech.
- verse 195092 ॥ काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ (18:02)092 ॥ kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayō viduḥ ।sarvakarmaphalatyāgaṃ prāhustyāgaṃ vichakṣaṇāḥ ॥ (18:02)meaning
BG 18.2: The Supreme Lord said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life; and giving up the results of all activities is what the wise call renunciation.
- verse 196ज्योतिष्ठोमादि कर्मल नाचरिम्पकुण्डुट सन्यासमनियू, कर्मफलमुयीश्वरार्पण मॊनर्चुट त्यागमनियू पॆद्दलु चॆप्पुदुरु.jyōtiṣṭhōmādi karmala nācharimpakuṇḍuṭa sanyāsamaniyū, karmaphalamuyīśvarārpaṇa monarchuṭa tyāgamaniyū peddalu cheppuduru.meaning
Sannyasa is the giving up of desire-based actions; tyaga is the renunciation of the fruits of all actions — so say the learned.
- verse 197093 ॥ अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ (18:12)093 ॥ aniṣṭamiṣṭaṃ miśraṃ cha trividhaṃ karmaṇaḥ phalam ।bhavatyatyāgināṃ prētya na tu sannyāsināṃ kvachit ॥ (18:12)meaning
BG 18.12: For one who is not renounced, the threefold fruits of action — desirable, undesirable, and mixed — accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.
- verse 198कर्मफलमुलु प्रियमुलू, अप्रियमुलू, प्रियातिप्रियमुलू अनि मूडु विधमुलु. कर्मफलमुनलु कोरिनवारु जन्मान्तरमन्दु आ फलमुलनु पॊन्दुचुन्नारु. कोरनिवारु आ फलमुलनु जन्मान्तरमुन पॊन्दजाल कुन्नारु.karmaphalamulu priyamulū, apriyamulū, priyātipriyamulū ani mūḍu vidhamulu. karmaphalamunalu kōrinavāru janmāntaramandu ā phalamulanu ponduchunnāru. kōranivāru ā phalamulanu janmāntaramuna pondajāla kunnāru.meaning
The non-renouncer receives the threefold fruit — pleasant, unpleasant, and mixed — after death; the true renouncer does not.
- verse 199094 ॥ प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ (18:30)094 ॥ pravṛttiṃ cha nivṛttiṃ cha kāryākāryē bhayābhayē ।bandhaṃ mōkṣaṃ cha yā vētti buddhiḥ sā pārtha sāttvikī ॥ (18:30)meaning
BG 18.30: O son of Pritha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
- verse 200अर्जुना! कर्म मोक्ष मार्गमुल, कर्तव्य भयाभयमुल, बन्ध मोक्षमुल ए ज्ञानमॆरुगुचुन्नदो अदि सत्त्वगुण समुद्भवमनि ऎरुगुमु.arjunā! karma mōkṣa mārgamula, kartavya bhayābhayamula, bandha mōkṣamula ē jñānameruguchunnadō adi sattvaguṇa samudbhavamani erugumu.meaning
O Arjuna, that buddhi which understands the paths of action and renunciation, what is duty and what is fear, bondage and liberation — that is sattvic buddhi.
- verse 201095 ॥ ईश्वरः सर्वभूतानां हृद्देशेर्जुन तिष्ठति ।भ्रामयंसर्वभूतानि यन्त्रारूढानि मायया ॥ (18:61)095 ॥ īśvaraḥ sarvabhūtānāṃ hṛddēśērjuna tiṣṭhati ।bhrāmayaṃsarvabhūtāni yantrārūḍhāni māyayā ॥ (18:61)meaning
BG 18.61: The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy.
- verse 202ईश्वरुडु यॆल्ल भूतमुलकु नियामकुडै, प्राणुल हृदयमन्दुन्नवाडै, जन्त्रगाडु बॊम्मलनाडिञ्चु रीतिगा प्राणुल भ्रमिम्पजेयुचुन्नाडु.īśvaruḍu yella bhūtamulaku niyāmakuḍai, prāṇula hṛdayamandunnavāḍai, jantragāḍu bommalanāḍiñchu rītigā prāṇula bhramimpajēyuchunnāḍu.meaning
The Lord is situated in all hearts, O Arjuna, directing all beings as if they were mounted on a machine.
- verse 203096 ॥ सर्वधर्माम्परित्यज्य मामेकं शरणं व्रज ।अहं त्वां सर्वपापेभ्यो मोक्ष्ययिष्यामि मा शुचः ॥ (18:66)096 ॥ sarvadharmāmparityajya māmēkaṃ śaraṇaṃ vraja ।ahaṃ tvāṃ sarvapāpēbhyō mōkṣyayiṣyāmi mā śuchaḥ ॥ (18:66)meaning
BG 18.66: Abandon all varieties of religion and just surrender unto me. I shall deliver you from all sinful reactions. Do not fear.
- verse 204समस्त कर्मलनु नाकर्पिञ्चि, नन्ने शरणु बॊन्दिन, ऎल्ल पापमुलनुण्डि निन्नु विमुक्तुनि गाविन्तुनु. नीवु चिन्तिम्पकुमु.samasta karmalanu nākarpiñchi, nannē śaraṇu bondina, ella pāpamulanuṇḍi ninnu vimuktuni gāvintunu. nīvu chintimpakumu.meaning
Surrendering all dharmas to me alone — I will free you from all sins; do not fear.
- verse 205097 ॥ य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ (18:68)097 ॥ ya idaṃ paramaṃ guhyaṃ madbhaktēṣvabhidhāsyati ।bhaktiṃ mayi parāṃ kṛtvā māmēvaiṣyatyasaṃśayaḥ ॥ (18:68)meaning
BG 18.68: For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to me.
- verse 206ऎवडु परमोत्कृष्टमैन, परम रहस्यमैन यी गीताशास्त्रमुनु ना भक्तुल कुपदेशमु चेयुचुन्नाडो, वाडु मोक्षमुन कर्हुडु.evaḍu paramōtkṛṣṭamaina, parama rahasyamaina yī gītāśāstramunu nā bhaktula kupadēśamu chēyuchunnāḍō, vāḍu mōkṣamuna karhuḍu.meaning
One who teaches this supreme secret to my devotees, having greatest devotion to me, will certainly come to me.
- verse 207098 ॥ कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ (18:72)098 ॥ kachchidētachChrutaṃ pārtha tvayaikāgrēṇa chētasā ।kachchidajñānasammōhaḥ pranaṣṭastē dhanañjaya ॥ (18:72)meaning
BG 18.72: O Achyuta, has what I told you been heard by you with attentive mind? And has your ignorance and illusion now been dispelled?
- verse 208धनन्जया! परम गोप्यमैन यी गीता शास्त्रमुनु चक्कगा विन्टिवा? नी यज्ञान जनितमैन अविवेकमु नशिञ्चिनदा?dhananjayā! parama gōpyamaina yī gītā śāstramunu chakkagā vinṭivā? nī yajñāna janitamaina avivēkamu naśiñchinadā?meaning
O Dhananjaya, have you heard this supreme secret with concentrated mind? Has your ignorance born of confusion been destroyed?
- verse 209कृष्णा!kṛṣṇā!meaning
O Krishna!
- verse 210099 ॥ नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।स्थितोस्मि गतसन्देहः करिष्ये वचनं तव ॥ (18:73)099 ॥ naṣṭō mōhaḥ smṛtirlabdhā tvatprasādānmayāchyuta ।sthitōsmi gatasandēhaḥ kariṣyē vachanaṃ tava ॥ (18:73)meaning
BG 18.73: Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by your mercy. I am now firm and free from doubt and am prepared to act according to your instructions.
- verse 211अच्युता! ना अविवेकमु नी दय वलन तॊलगॆनु. नाकु सुज्ञानमु लभिञ्चिनदि. नाकु सन्देहमुलन्नियू तॊलगिनवि. नी आज्ञनु शिरसावहिञ्चॆदनु.achyutā! nā avivēkamu nī daya valana tolagenu. nāku sujñānamu labhiñchinadi. nāku sandēhamulanniyū tolaginavi. nī ājñanu śirasāvahiñchedanu.meaning
O Achyuta, by your grace my ignorance has gone; I have regained my knowledge and am now without doubt, firm, and ready to act by your command.
- verse 212100 ॥ यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ (18:78)100 ॥ yatra yōgēśvaraḥ kṛṣṇō yatra pārthō dhanurdharaḥ ।tatra śrīrvijayō bhūtirdhruvā nītirmatirmama ॥ (18:78)meaning
BG 18.78: Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality.
- verse 213योगीश्वरुडगु श्रीकृष्णुडु, धनुर्धारियगु अर्जुनुडु यॆचटनुन्दुरो अचट सम्पद, विजयमु, ऐश्वर्यमु, स्थिरमगु नीतियुण्डुनु.yōgīśvaruḍagu śrīkṛṣṇuḍu, dhanurdhāriyagu arjunuḍu yechaṭanundurō achaṭa sampada, vijayamu, aiśvaryamu, sthiramagu nītiyuṇḍunu.meaning
Where Yogishvara Sri Krishna and the bow-bearing Arjuna are, there abide prosperity, victory, wealth, and righteous conduct.
- verse 214गीताशास्त्रमिदं पुण्यं यः पठेत् प्रयतः पुमान् ।विष्णॊः पदमवाप्नोति भय शोकादि वर्जितः ॥gītāśāstramidaṃ puṇyaṃ yaḥ paṭhēt prayataḥ pumān ।viṣṇoḥ padamavāpnōti bhaya śōkādi varjitaḥ ॥meaning
Phalashruti: Whoever reads this holy Gita-shastra with care attains Vishnu's abode, free from fear and sorrow.
- verse 215गीताशास्त्रमुनु ऎवरु पठिन्तुरो वारु भय शोकादि वर्जितुलै विष्णु सायुज्यमुनु पॊन्दुदुरु.gītāśāstramunu evaru paṭhinturō vāru bhaya śōkādi varjitulai viṣṇu sāyujyamunu ponduduru.meaning
Whoever reads the Gita shastra will be freed from fear, sorrow, and all such afflictions and will attain Vishnu's final state.
- verse 216इदि उपनिषत्तुल सारांशमैन गीताशास्त्रमन्दु श्रीकृष्णुडु अर्जुनुनकुपदेशिञ्चिन गुणत्रय विभाग, पुरुषोत्तम प्राप्ति, देवासुर सम्पद्विभाग, श्रद्धात्रय विभाग, मोक्षसन्यास योगमुलु सर्वमू समाप्तमु.idi upaniṣattula sārāṃśamaina gītāśāstramandu śrīkṛṣṇuḍu arjununakupadēśiñchina guṇatraya vibhāga, puruṣōttama prāpti, dēvāsura sampadvibhāga, śraddhātraya vibhāga, mōkṣasanyāsa yōgamulu sarvamū samāptamu.meaning
Colophon: This concludes the instruction of Sri Krishna to Arjuna in the complete Gita-shastra on Gunaadhika, Moksha-sannyasa, and Bhakti Yoga.
- verse 217ॐ सर्वेजनाः सुखिनो भवन्तुसमस्त सन्मगलानि भवन्तुōṃ sarvējanāḥ sukhinō bhavantusamasta sanmagaḻāni bhavantumeaning
Shanti mantra: Om, may all beings be happy; may all good things happen to all.
- verse 218असतोमा सद्गमयतमसोमा ज्योतिर्गमयमृत्योर्मा अमृतङ्गमयॐ शान्तिः शान्तिः शान्तिःasatōmā sadgamayatamasōmā jyōtirgamayamṛtyōrmā amṛtaṅgamayaōṃ śāntiḥ śāntiḥ śāntiḥmeaning
Shanti mantra: Lead us from the unreal to the real; from darkness to light; from death to immortality. Om peace, peace, peace.
Primary text from vignanam.org