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Сбросить1.7 अस्माकम् ours? तु also? विशिष्टाः the best? ये who (those)? तान् those? निबोध know (thou)? द्विजोत्तम (O) best among the twicorn ones? नायकाः the leaders? मम my? सैन्यस्य of...
. "Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to thee for thy information.
1.14 ततः then? श्वेतैः (with) white? हयैः horses? युक्ते yoked? महति magnificent? स्यन्दने in the chariot? स्थितौ seated? माधवः Madhava? पाण्डवः Pandava? the son of Pandu? च and...
. Then, also, Madhava (Krishna) and the son of Pandu (Arjuna), seated in the magnificent chariot, yoked with white horses, blew divine conches.
1.18 द्रुपदः Drupada? द्रौपदेयाः the sons of Draupadi? च and? सर्वशः all? पृथिवीपते O Lord of the earth? सौभद्रः the son of Subhadra (Abhimanyu)? च and महाबाहुः the mightyarmed?...
. Drupada and the sons of Draupadi, O Lord of the earth, and the son of Subhadra, the mighty-armed, blew their conches separately.
1.20 अथ now? व्यवस्थितान् standing arrayed? दृष्ट्वा seeing? धार्तराष्ट्रान् Dhritarashtras party? कपिध्वजः monkeyensigned? प्रवृत्ते about to begin? शस्त्रसंपाते discharge of w...
. Then, seeing the people of Dhritarashtra’s party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu, whose ensign was a monkey, took up his bow and said the following to Krishna, O Lord of the earth.
1.21 Arjuna said In the middle between the two armies, place my chariot, O krishna, so that I may behold those who stand here desirous to fight, and know with whom I must fight...
Arjuna said In the middle between the two armies, place my chariot, O krishna, so that I may behold those who stand here desirous to fight, and know with whom I must fight, when the battle is about to commence.
1.21 -- 1.22 सेनयोः of the armies? उभयोः of both? मध्ये in the middle? रथम् car? स्थापय place? मे my? अच्युत O Achyuta (O changeless? Krishna)? यावत् while? एतान् these? निरीक्ष...
. Arjuna said In the middle between the two armies, place my chariot, O krishna, so that I may behold those who stand here desirous to fight, and know with whom I must fight, when the battle is about to commence.
1.24 एवम् thus? उक्तः addressed? हृषीकेशः Hrishikesha? गुडाकेशेन by Gudakesha (the coneror of sleep? Arjuna)? भारत O Bharata (descendant of king Bharata? Dhritarashtra)? सेनयोः...
. Sanjaya said Thus addressed by Arjuna, Krishna, having stationed that best of chariots, O Dhritarashtra, in the midst of the two armies.
1.28 दृष्ट्वा having seen? इमम् these? स्वजनम् kinsmen? कृष्ण O Krishna (the dark one? He who attracts)? युयुत्सुम् eager to fight? समुपस्थितम् arrayed.No Commentary.
. Arjuna said Seeing these, my kinsmen, O krishna, arrayed, eager to fight.
1.32 न not? काङ्क्षे (I) desire? विजयम् victory? कृष्ण O Krishna? न not? च and? राज्यम् kingdom? सुखानि pleasures? च and? किम् what? नः to us? राज्येन by kindom? गोविन्द O Govin...
. I desire not victory, O Krishna, nor kingdom, nor pleasures. Of what avail is dominion to us, O Krishna, or pleasures or even life?
1.35 एतान् these? न not? हन्तुम् to kill? इच्छामि (I) wish? घ्नतःअपि even if they kill me? मधुसूदन O Madhusudana (the slayer of Madhu? a demon)? अपि even? त्रैलोक्यराज्यस्य domi...
. These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth.
1.39 कथम् why? न not? ज्ञेयम् should be learnt? अस्माभिः by us? पापात् from sin? अस्मात् this? निवर्तितुम् to turn away? कुलक्षयकृतम् in the destruction of families? दोषम् evil?...
. Why should not we who clearly see evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)?
1.41 अधर्माभिभवात् from the prevalence of impiety? कृष्ण O Krishna? प्रदुष्यन्ति become corrupt? कुलस्त्रियः the women of the family? स्त्रीषु in women? दुष्टासु (being) corrupt...
. By the prevalence of impiety, O Krishna, the women of the family become corrupt; and , women being corrupted, O Varshenya (descendant of Vrishni), there arises intermingling of castes.
2.1 Sanjaya said To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke thes...
Sanjaya said To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.
2.2 The Blessed Lord said Whence is this perilous strait come upon thee, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you...
The Blessed Lord said Whence is this perilous strait come upon thee, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?
2.4 Arjuna said How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?
Arjuna said How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?
2.8 I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.
I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.
2.9 Sanjaya said Having spoken thus to Hrishikesha (the Lord of the senses), Arjuna (the coneror of sleep), the destroyer of foes, said to Krishna, "I will not fight" and becam...
Sanjaya said Having spoken thus to Hrishikesha (the Lord of the senses), Arjuna (the coneror of sleep), the destroyer of foes, said to Krishna, "I will not fight" and became silent.
2.10 To him who was despondent in the midst of the two armies, Krishna, as if smiling, O Bharata, spoke these words.
To him who was despondent in the midst of the two armies, Krishna, as if smiling, O Bharata, spoke these words.
2.18 These bodies of the embodied Self, Which is eternal, indestructible and immeasurable, are said to have an end
These bodies of the embodied Self, Which is eternal, indestructible and immeasurable, are said to have an end. Therefore fight, O Arjuna.
2.24 This Self cannot be cut, burnt, wetted, nor dried up
This Self cannot be cut, burnt, wetted, nor dried up. It is eternal, all-pervading, stable, immovable and ancient.
2.26 But even if thou thinkest of It as being constantly born and constantly dying, even then, O mighty-armed, thou shouldst not grieve.
But even if thou thinkest of It as being constantly born and constantly dying, even then, O mighty-armed, thou shouldst not grieve.
2.34 People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.
People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.
2.44 For those who are attached to pleasure and power, whose minds are drawn away by such teaching, ï1thatï1 determinate reason is not formed which is steadily bent on meditatio...
For those who are attached to pleasure and power, whose minds are drawn away by such teaching, ï1thatï1 determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).
2.45 The Vedas deal with the three attributes (of Nature); be thou above these three attributes
The Vedas deal with the three attributes (of Nature); be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites, and ever remain in the ality of Sattva (goodness), freed from (the thought of) acisition and preservation, and be established in the Self.
2.54 Arjuna said What, O Krishna, is the description of him who has steady wisdom, and is merged in the superconscious state? How does one of steady wisdom speak, how does he s...
Arjuna said What, O Krishna, is the description of him who has steady wisdom, and is merged in the superconscious state? How does one of steady wisdom speak, how does he sit, how does he walk?
2.55 The Blessed Lord said When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady...
The Blessed Lord said When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom.
2.56 He whose mind is not shaken by adversity, who does not hanker after pleasures, and is free from attachment, fear and anger, is called a sage of steady wisdom.
He whose mind is not shaken by adversity, who does not hanker after pleasures, and is free from attachment, fear and anger, is called a sage of steady wisdom.
2.57 He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices not hastes, his wisdom is fixed.
He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices not hastes, his wisdom is fixed.
2.66 There is no knowledge of the Self to the unsteady and to the unsteady no meditation is possible, and to the unmeditative there can be no peace, and to the man who has no pe...
There is no knowledge of the Self to the unsteady and to the unsteady no meditation is possible, and to the unmeditative there can be no peace, and to the man who has no peace, how can there be happiness?
3.33 Even a wise man acts in accordance with his own nature; beings will follow Nature; what can restraint do?
Even a wise man acts in accordance with his own nature; beings will follow Nature; what can restraint do?
3.36 Arjuna said But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained as it were, by force?
Arjuna said But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained as it were, by force?
3.40 The senses, the mind and the intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.
The senses, the mind and the intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.
4.3 That same ancient Yoga has been today taught to thee by Me, for thou art My devotee and My friend; it is the supreme secret.
That same ancient Yoga has been today taught to thee by Me, for thou art My devotee and My friend; it is the supreme secret.
4.4 Arjuna said Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou taughtest this Yoga in the beginning?
Arjuna said Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou taughtest this Yoga in the beginning?
4.8 For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
4.11 In whatever way men approach Me even so do I reward them; My path do men tread in all ways, O Arjuna.
In whatever way men approach Me even so do I reward them; My path do men tread in all ways, O Arjuna.
4.34 Know That by long prostration, by estion and by service; the wise who have realised the Truth will instruct thee in (that) knowledge.
Know That by long prostration, by estion and by service; the wise who have realised the Truth will instruct thee in (that) knowledge.
4.40 The ignorant the faithless, the doubting self goes to destruction; there is neither this world nor the other, nor happiness for the doubting.
The ignorant the faithless, the doubting self goes to destruction; there is neither this world nor the other, nor happiness for the doubting.
6.11 In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa-grass, one over the other.
In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa-grass, one over the other.
6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.
Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.
6.22 Which, having obtained, he thinks there is no other gain superior to it; wherein estabished, he is not moved even by heavy sorrow.
Which, having obtained, he thinks there is no other gain superior to it; wherein estabished, he is not moved even by heavy sorrow.
6.26 From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.
From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.
6.27 Supreme Bliss verily comes to this Yogi whose mind is ite peaceful, whose passion is ieted, who has become Brahman and who is free from sin.
Supreme Bliss verily comes to this Yogi whose mind is ite peaceful, whose passion is ieted, who has become Brahman and who is free from sin.
6.28 The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the Infinite Bliss of contact with Brahman (the Eternal).
The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the Infinite Bliss of contact with Brahman (the Eternal).
6.30 He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him.
He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him.
6.31 He who, being established in unity, worships Me Who dwells in all beings, that Yogi abides in Me, whatever may be his mode of living.
He who, being established in unity, worships Me Who dwells in all beings, that Yogi abides in Me, whatever may be his mode of living.
6.33 Arjuna said This Yoga of eanimity taught by Thee, O Krishna, I do not see its steady continuance, because of the restlessness (of the mind).
Arjuna said This Yoga of eanimity taught by Thee, O Krishna, I do not see its steady continuance, because of the restlessness (of the mind).
6.35 The Blessed Lord said Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.
The Blessed Lord said Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.
6.37 Arjuna said He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yog...
Arjuna said He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga, mee,t O Krishna?
6.39 This doubt of mine, O Krishna, do Thou dispel completely; because it is not possible for any but Thee to dispel this doubt.
This doubt of mine, O Krishna, do Thou dispel completely; because it is not possible for any but Thee to dispel this doubt.
6.40 The Blessed Lord said O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.
The Blessed Lord said O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.
6.47 And among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.
And among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.
7.2 I shall declare to thee in full this knowledge combined with realisation, after knowing which nothing more here remains to be known.
I shall declare to thee in full this knowledge combined with realisation, after knowing which nothing more here remains to be known.
7.7 There is nothing whatsoever higher than Me, O Arjuna
There is nothing whatsoever higher than Me, O Arjuna. All this is strung on Me, as clusters of gems on a string.
7.8 I am the sapidity in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in ether and virility in men.
I am the sapidity in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in ether and virility in men.
7.10 Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendour of the splendid objects am I.
Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendour of the splendid objects am I.
7.11 Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna.
Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna.
7.13 Deluded by these Natures (states or things) composed of the three alities of Nature all this world does not know Me as distinct from them and immutable.
Deluded by these Natures (states or things) composed of the three alities of Nature all this world does not know Me as distinct from them and immutable.
7.14 Verily, this divine illusion of Mine, made up of the (three) alities (of Nature) is difficult to cross over; those who take refuge in Me alone, cross over this illusion.
Verily, this divine illusion of Mine, made up of the (three) alities (of Nature) is difficult to cross over; those who take refuge in Me alone, cross over this illusion.
7.16 Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekr of knowledge, the seekr of wealth and the wise, O lord of the Bharatas.
Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekr of knowledge, the seekr of wealth and the wise, O lord of the Bharatas.
7.17 Of them the wise, ever steadfast and devoted to the One, excels (is the best); for I am exceedingly dear to the wise and he is dear to Me.
Of them the wise, ever steadfast and devoted to the One, excels (is the best); for I am exceedingly dear to the wise and he is dear to Me.
7.19 At the end of many births the wise man comes to Me, realising that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.
At the end of many births the wise man comes to Me, realising that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.
Krishna explains how divine grace supports the sincere faith of devotees regardless of the form they choose to worship.
Whatever form a devotee wants to worship with faith, I make that very faith of theirs steady and unwavering.
7.25 I am not manifest to all (as I am) veiled by the Yoga-Maya
I am not manifest to all (as I am) veiled by the Yoga-Maya. This deluded world does not know Me, the unborn and imperishable.
7.26 I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me.
I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me.
7.30 Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods) and the Adhiyajna (pertaining to the sacrifice) know Me even at the ti...
Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods) and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, steadfast in mind.
8.10 At the time of death, with unshaken mind, endowed with devotio, by the power of Yoga, fixing the whole life-breath in the middle of the two eyrows, he reaches that resplend...
At the time of death, with unshaken mind, endowed with devotio, by the power of Yoga, fixing the whole life-breath in the middle of the two eyrows, he reaches that resplendent Supreme Person.
8.14 I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (with a single mind or one-pointed...
I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (with a single mind or one-pointed mind), O Partha (Arjuna).
8.15 Having attained Me these great souls do not again take birth (here) which is the place of pain and is non-eternal: they have reached the highest perfection (liberation).
Having attained Me these great souls do not again take birth (here) which is the place of pain and is non-eternal: they have reached the highest perfection (liberation).
8.16 (All) the worlds including the world of Brahma are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rirth.
(All) the worlds including the world of Brahma are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rirth.
8.18 From the Unmanifested all the manifested (worlds) proceed at the coming of the 'day'; at the coming of the 'night' they dissolve verily into ï1thatï1 alone which is called...
From the Unmanifested all the manifested (worlds) proceed at the coming of the 'day'; at the coming of the 'night' they dissolve verily into ï1thatï1 alone which is called the Unmanifested.
8.20 But verily there exists, higher than this Unmanifested, another unmanifested Eternal, which is not destroyed when all beings are destroyed.
But verily there exists, higher than this Unmanifested, another unmanifested Eternal, which is not destroyed when all beings are destroyed.
8.22 That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within Whom all beings dwell and by Whom all this is pervaded.
That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within Whom all beings dwell and by Whom all this is pervaded.
8.24 Fire, light daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing then (by these) men who know Brahman go to Brah...
Fire, light daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing then (by these) men who know Brahman go to Brahman.
9.4 All this world is pervaded by Me in My unmanifest aspect; all beings exist in Me, but I do not dwell in them.
All this world is pervaded by Me in My unmanifest aspect; all beings exist in Me, but I do not dwell in them.
9.6 As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all beings rest in Me.
As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all beings rest in Me.
9.8 Animating My Nature, I again and again send forth all this multitude of beings, helpless by the force of the Nature.
Animating My Nature, I again and again send forth all this multitude of beings, helpless by the force of the Nature.
9.11 Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of (all) beings.
Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of (all) beings.
9.13 But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single mind (with the mind devoted to nothing else), knowing Me as the imperishable source o...
But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single mind (with the mind devoted to nothing else), knowing Me as the imperishable source of beings.
9.15 Others also sacrificing with the wisdom-sacrifice worship Me, the All-faced, as one, as distinct, and as manifold.
Others also sacrificing with the wisdom-sacrifice worship Me, the All-faced, as one, as distinct, and as manifold.
9.16 I am the Kratu; I am the Yajna; I am the offering (food) to the manes; I am the medicinal herbs and all the plants; I am the Mantra; I am also the Ghee or the melted butter...
I am the Kratu; I am the Yajna; I am the offering (food) to the manes; I am the medicinal herbs and all the plants; I am the Mantra; I am also the Ghee or the melted butter; I am the fire; I am the oblation.
9.23 Even those devotees who, endowed with faith, worship other gods, worship Me alone, O Arjuna, b the wrong method.
Even those devotees who, endowed with faith, worship other gods, worship Me alone, O Arjuna, b the wrong method.
9.29 The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.
The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.
9.31 Soon he becomes righteous and attains to eternal peace; O Arjuna, proclaim thou for certain that My devotee never perishes.
Soon he becomes righteous and attains to eternal peace; O Arjuna, proclaim thou for certain that My devotee never perishes.
9.33 How much more (easily) then the hold Brahmins and devoted royal saints (attain the goal); having come to this impermanent and unhappy world, do thou worship Me.
How much more (easily) then the hold Brahmins and devoted royal saints (attain the goal); having come to this impermanent and unhappy world, do thou worship Me.
9.34 Fix thy mind on Me; by devoted to Me; sacrifice unto Me; bow down to Me; having thus united thy whole self to Me, taking Me as the supreme goal, thou shalt come unto Me.
Fix thy mind on Me; by devoted to Me; sacrifice unto Me; bow down to Me; having thus united thy whole self to Me, taking Me as the supreme goal, thou shalt come unto Me.
10.1 The Blessed Lord said Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to thee who who art beloved, for thy welfare.
The Blessed Lord said Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to thee who who art beloved, for thy welfare.
10.2 Neither the hosts of the gods nor the great sages know My origin; for in every way I am the source of all the gods and the great sages.
Neither the hosts of the gods nor the great sages know My origin; for in every way I am the source of all the gods and the great sages.
10.10 To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.
To them who are ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me.
10.12 Arjuna said Thou art the Supreme Brahman, the supreme abode (or the supreme light), the supreme purifier, eternal, divine Person, the primeval God, unborn andn omnipresent.
Arjuna said Thou art the Supreme Brahman, the supreme abode (or the supreme light), the supreme purifier, eternal, divine Person, the primeval God, unborn andn omnipresent.
10.14 I believe all this that Thou sayest to me to be true, O Krishna; verily, O blessed Lord! neither the gods nor the demons know Thy manifestation (origin).
I believe all this that Thou sayest to me to be true, O Krishna; verily, O blessed Lord! neither the gods nor the demons know Thy manifestation (origin).
Swami Sivananda did not comment on this sloka
Swami Sivananda did not comment on this sloka
10.17 How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?
How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?
10.18 Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satiated with what I have heard of Thy life-giving and nectar-like speech.
Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satiated with what I have heard of Thy life-giving and nectar-like speech.
10.20 I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings.
I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings.
10.21 Among the (twelve) Adityas, I am Vishnu; among luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.
Among the (twelve) Adityas, I am Vishnu; among luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.
10.23 And, among the Rudras I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am...
And, among the Rudras I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (fire); and among the (seven) mountains I am the Meru.
10.24 And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skana; among lakes I am the ocean
And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skana; among lakes I am the ocean. '
10.26 Among all the trees ( I am) the Peepul; among the divine sages, I am Narada; among Gandharvas, Chitraratha; among the perfected, the sage Kapila.
Among all the trees ( I am) the Peepul; among the divine sages, I am Narada; among Gandharvas, Chitraratha; among the perfected, the sage Kapila.
10.27 Know Me as Ucchaisravas born of nectar, among horses; among lordly elephants (I am) the Airavata; and, among men, the king.
Know Me as Ucchaisravas born of nectar, among horses; among lordly elephants (I am) the Airavata; and, among men, the king.
10.28 Among weapons I am the thunderbolt; among cows I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents I am Vasuki.
Among weapons I am the thunderbolt; among cows I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents I am Vasuki.
10.30 And, I am Prahlada among the demons, among the reckoners I am time; among beasts I am the lion, and Vainateya (Garuda) among birds.
And, I am Prahlada among the demons, among the reckoners I am time; among beasts I am the lion, and Vainateya (Garuda) among birds.
10.32 Among creations I am the beginning, the middle and also the end, O Arjuna; among the sciences I am the science of the Self; and I am the logic among controversialists.
Among creations I am the beginning, the middle and also the end, O Arjuna; among the sciences I am the science of the Self; and I am the logic among controversialists.
10.36 I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am determination (of those who are determined); I am the goodness of the good.
I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am determination (of those who are determined); I am the goodness of the good.
10.41 Whatever being there is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour.
Whatever being there is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour.
10.42 But, of what avail to thee is the knowledge of all these details, O Arjuna? I exist, supporting this whole world by one part of Myself.
But, of what avail to thee is the knowledge of all these details, O Arjuna? I exist, supporting this whole world by one part of Myself.
11.1 Arjuna said By this word (explanation) of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion is gone.
Arjuna said By this word (explanation) of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion is gone.
11.3 (Now) O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy divine form.
(Now) O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy divine form.
11.5 The Blessed Lord said Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colours and shapes.
The Blessed Lord said Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colours and shapes.
11.8 But thou art not able to behold Me with these thine own eyes; I give thee the divine eye; behold My lordly Yoga.
But thou art not able to behold Me with these thine own eyes; I give thee the divine eye; behold My lordly Yoga.
11.9 Sanjaya said Having thus spoken, O king, the great Lord of Yoga, hari (Krishna), showed to Arjuna His supreme form as the Lord.
Sanjaya said Having thus spoken, O king, the great Lord of Yoga, hari (Krishna), showed to Arjuna His supreme form as the Lord.
11.10 With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (such a form He showed).
With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (such a form He showed).
11.12 If the splendour of a thousand suns were to blaze out at once (simultaneously) in the sky, that would be the splendour of that mighty Being (great Soul).
If the splendour of a thousand suns were to blaze out at once (simultaneously) in the sky, that would be the splendour of that mighty Being (great Soul).
11.13 There, in the body of the God of gods, Arjuna then saw the whole universe resting in one, with its many groups.
There, in the body of the God of gods, Arjuna then saw the whole universe resting in one, with its many groups.
11.14 Then, Arjuna, filled with wonder and with his hair standing on end, bowed down his head to the God and spoke with joined palms.
Then, Arjuna, filled with wonder and with his hair standing on end, bowed down his head to the God and spoke with joined palms.
11.15 Arjuna said I see all the gods, O God, in Thy body, and (also) hosts of various classes of beings, Brahma, the Lord, seated on the lotus, all the sages and the celestial...
Arjuna said I see all the gods, O God, in Thy body, and (also) hosts of various classes of beings, Brahma, the Lord, seated on the lotus, all the sages and the celestial serpents.
11.16 I see Thee of boundless form on every side with many arms, stomachs, mouths and eyes: neither the end nor the middle nor also the beginning do I see, O Lord of the univers...
I see Thee of boundless form on every side with many arms, stomachs, mouths and eyes: neither the end nor the middle nor also the beginning do I see, O Lord of the universe, O Cosmic Form.
11.17 I see Thee with the diadem, the club and the discus, a mass of radiance shining everywhere, very hard to look at, blazing all round like burning fire and the sun, and imm...
I see Thee with the diadem, the club and the discus, a mass of radiance shining everywhere, very hard to look at, blazing all round like burning fire and the sun, and immeasurable.
11.23 Having seen Thy immeasurable form with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs and fearful with many teeth the worlds ar...
Having seen Thy immeasurable form with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs and fearful with many teeth the worlds are terrified and so am I.
11.24 On seeing Thee (the Cosmic Form) touching the sky, shining in many colours, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage...
On seeing Thee (the Cosmic Form) touching the sky, shining in many colours, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu.
11.25 Having seen Thy mouths fearful with teeth (blazing) like the fires of cosmic dissolution, I know not the four arters, nor do I find peace
Having seen Thy mouths fearful with teeth (blazing) like the fires of cosmic dissolution, I know not the four arters, nor do I find peace. Have mercy, O Lord of the gods, O abode of the universe.
11.28 Verily, just as many torrents of rivers flow towards the ocean, even so these heroes in the world of men enter Thy flaming mouths.
Verily, just as many torrents of rivers flow towards the ocean, even so these heroes in the world of men enter Thy flaming mouths.
11.32 The Blessed Lord said I am the full-grown world-destroying Time, now engaged in destroying the worlds
The Blessed Lord said I am the full-grown world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies shall live.
11.35 Sanjaya said Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down,...
Sanjaya said Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear.
11.36 Arjuna said It is meet, O Krishna, that the world delights and rejoices in Thy praise; demons fly in fear to all arters and the hosts of the perfected ones bow to Thee.
Arjuna said It is meet, O Krishna, that the world delights and rejoices in Thy praise; demons fly in fear to all arters and the hosts of the perfected ones bow to Thee.
11.37 And why should they not, O great Soul, bow to Thee Who art greater (than all else), the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O...
And why should they not, O great Soul, bow to Thee Who art greater (than all else), the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O Abode of the universe; Thou art the imperishable, the Being, the non-being and That which is the supreme (that which is beyond the Being and the non-being).
11.38 Thou art the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable and the supreme Abode
Thou art the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable and the supreme Abode. By Thee is the universe pervaded, O Being of infinite forms.
11.39 Thou art Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather
Thou art Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather. Salutations, salutations unto Thee, a thousand times, and again salutations, salutations unto Thee.
11.40 Salutations to Thee, in front and behind! Salutations to Thee on every side! O All!! Thou infinite in power and prowess, pervadest all; wherefore Thou art all.
Salutations to Thee, in front and behind! Salutations to Thee on every side! O All!! Thou infinite in power and prowess, pervadest all; wherefore Thou art all.
11.41 Whatever I have presumptuously said from carelessness or love, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy...
Whatever I have presumptuously said from carelessness or love, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness.
11.42 In whatever way I may have insulted Thee for the sake of fun, while at play, reposing, sitting or at meals, when alone (with Thee), O Krishna, or in company that I implor...
In whatever way I may have insulted Thee for the sake of fun, while at play, reposing, sitting or at meals, when alone (with Thee), O Krishna, or in company that I implore Thee, immeasurable one, to forgive.
11.43 Thou art the Father of this world, moving and unmoving
Thou art the Father of this world, moving and unmoving. Thou art to be adored by this world, Thou, the greatest Guru; (for) none there exists who is eal to Thee; how then could there be another superior to Thee in the three worlds, O Being of unealled power?
11.44 Therefore, bowing down, prostrating my body, I crave Thy forgiveness, O adorable Lord
Therefore, bowing down, prostrating my body, I crave Thy forgiveness, O adorable Lord. As a father forgives his son, a friend his (dear) friend, a lover his beloved, even so shouldst Thou forgive me, O God.
11.45 I am delighted, having seen what has never been seen before; and yet my mind is distressed with fear
I am delighted, having seen what has never been seen before; and yet my mind is distressed with fear. Show me that (previous) form only, O God; have mercy, O God of gods, O Abode of the universe.
11.46 I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being).
I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being).
11.47 The Blessed Lord said O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic For...
The Blessed Lord said O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.
11.49 Be not afraid, nor bewildered on seeing such a teriible form of Mine as this; with thy fear dispelled and with a gladdened heart, now behold again this former form of Mine.
Be not afraid, nor bewildered on seeing such a teriible form of Mine as this; with thy fear dispelled and with a gladdened heart, now behold again this former form of Mine.
11.50 Sanjaya said Having thus spoken to Arjuna, Krishna again showed His own form and the great Soul (Krishna), assuming His gentle form, consoled him (Arjuna) who was terrified.
Sanjaya said Having thus spoken to Arjuna, Krishna again showed His own form and the great Soul (Krishna), assuming His gentle form, consoled him (Arjuna) who was terrified.
12.5 Greater is their trouble whose minds are set on the unmanifested; for the goal; the unmanifested, is very hard for the embodied to reach.
Greater is their trouble whose minds are set on the unmanifested; for the goal; the unmanifested, is very hard for the embodied to reach.
12.13 He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving.
He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving.
12.19 He to whom censure and praise are eal, who is silent, content with anything, homeless, of a steady mind, and full of devotion that man is dear to Me.
He to whom censure and praise are eal, who is silent, content with anything, homeless, of a steady mind, and full of devotion that man is dear to Me.
13.11 Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men.
Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men.
13.19 Thus the field, as well as knowledge and the knowable have been briefly stated
Thus the field, as well as knowledge and the knowable have been briefly stated. My devotee, knowing this, enters into My Being.
13.28 He sees, who sees the Supreme Lord, existing eally in all beings, the unperishing within the perishing.
He sees, who sees the Supreme Lord, existing eally in all beings, the unperishing within the perishing.
13.34 Just as the one sun illumines the whole world, so also the Lord of the field (Supreme Self) illumines the whole field, O Arjuna.
Just as the one sun illumines the whole world, so also the Lord of the field (Supreme Self) illumines the whole field, O Arjuna.
14.1 The Blessed Lord said I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfectio...
The Blessed Lord said I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.
14.2 They who, having taken refuge in this knowledge, have attained to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
They who, having taken refuge in this knowledge, have attained to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
14.4 Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.
Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.
14.20 The embodied one having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
The embodied one having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.
14.21 Arjuna said What are the marks of him who has transcended the three alities, O Lord? What is his conduct and how does he go beyond these three alities?
Arjuna said What are the marks of him who has transcended the three alities, O Lord? What is his conduct and how does he go beyond these three alities?
15.4 Then That goal should be sought for, whither having gone none returns again
Then That goal should be sought for, whither having gone none returns again. I seek refuge in that Primeval Purusha Whence streamed forth the ancient activity or energy.
15.8 When the Lord (as the individual soul) obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).
When the Lord (as the individual soul) obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).
15.11 The Yogins striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
The Yogins striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
15.12 That light which residing in the sun illumines the whole world, that which is in the moon and in the fire know that light to be Mine.
That light which residing in the sun illumines the whole world, that which is in the moon and in the fire know that light to be Mine.
15.13 Permeating the earth I support all beings by (My) energy; and having become the watery moon I nourish all herbs.
Permeating the earth I support all beings by (My) energy; and having become the watery moon I nourish all herbs.
15.14 Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and the Apana, digest the fourfold food.
Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and the Apana, digest the fourfold food.
15.17 But distinct is the Supreme Purusha called the highest Self, the indestructible Lord Who, pervading the three worlds, sustains them.
But distinct is the Supreme Purusha called the highest Self, the indestructible Lord Who, pervading the three worlds, sustains them.
15.18 As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.
As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.
15.19 He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.
He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.
16.3 Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
16.5 The divine nature is deemed conducive to liberation, and the demoniacal to bondage
The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
16.6 There are two types of beings in this world, the divine and the demoniacal; the divine has been described at length; hear from Me, O Arjuna, of the demoniacal.
There are two types of beings in this world, the divine and the demoniacal; the divine has been described at length; hear from Me, O Arjuna, of the demoniacal.
16.13 "This has been gained by me today; this desire of mine I shall fuffil; this is mine and this wealth also shall be mine in future."
This has been gained by me today; this desire of mine I shall fuffil; this is mine and this wealth also shall be mine in future.
16.14 "That enemy has been slain by me; and others also I shall slay
That enemy has been slain by me; and others also I shall slay. I am the lord. I enjoy. I am perfect, powerful and happy.
17.4 The Sattvic or the pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded people) worship th...
The Sattvic or the pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded people) worship the ghosts and the hosts of the nature-spirits.
17.10 That which is state, tasteless, putrid, rotten, refuse and impure, is the food liked by the Tamasic.
That which is state, tasteless, putrid, rotten, refuse and impure, is the food liked by the Tamasic.
17.22 The gift that is given at a wrong place and time, to unworthy persons, without respect or with insult is declared to be Tamasic.
The gift that is given at a wrong place and time, to unworthy persons, without respect or with insult is declared to be Tamasic.
18.42 Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own...
Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.
18.54 Becoming Brahman, serene in the Self, he neither grieves nor desires, the same to all beings, he obtains supreme devotion to Me.
Becoming Brahman, serene in the Self, he neither grieves nor desires, the same to all beings, he obtains supreme devotion to Me.
18.55 By devotion he knows Me in truth, what and who I am; then having known Me in truth, he forthwith enters into the Supreme.
By devotion he knows Me in truth, what and who I am; then having known Me in truth, he forthwith enters into the Supreme.
18.58 Fixing thy mind on Me, thou shalt by My grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.
Fixing thy mind on Me, thou shalt by My grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.
18.61 The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.
18.62 Fly unto Him for refuge with all thy being, O Arjuna; by His grace thou shalt obtain supreme peace (and) the eternal abode.
Fly unto Him for refuge with all thy being, O Arjuna; by His grace thou shalt obtain supreme peace (and) the eternal abode.
18.67 This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one who...
This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one who cavils at Me.
18.68 He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtlessly come to Me.
He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtlessly come to Me.
18.69 Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
18.74 Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
18.75 Through the grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.
Through the grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.
18.77 And, remembering again and again, also that most wonderful form of Hari, great is my wonder, O King; and I rejoice again and again.
And, remembering again and again, also that most wonderful form of Hari, great is my wonder, O King; and I rejoice again and again.
