53. Chapter 53

श्रीभगवानुवाच । अर्जुन त्वं न हन्ता त्वमभिमानमलं त्यज । जरामरणनिर्मुक्तः स्वयमात्मासि शाश्वतः ॥ १ ॥

śrībhagavānuvāca | arjuna tvaṃ na hantā tvamabhimānamalaṃ tyaja | jarāmaraṇanirmuktaḥ svayamātmāsi śāśvataḥ || 1 ||

The lord said:—Arjuna, you are not the killer (of any soul), it is a false conceit of yours which you must shun; the soul is ever lasting and free from death and decay.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ २ ॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate | hatvāpi sa imāṃllokānna hanti na nibadhyate || 2 ||

He who has no egoism in him, and whose mind is not moved (by joy or grief), is neither the killer of nor killed by any body, though he may kill every one in the world.

यैव संजायते संविदन्तः सेवानुभूयते । अयं सोऽहमिदं तन्म इत्यन्तः संविदं त्यज ॥ ३ ॥

yaiva saṃjāyate saṃvidantaḥ sevānubhūyate | ayaṃ so'hamidaṃ tanma ityantaḥ saṃvidaṃ tyaja || 3 ||

Whatever is known in our consciousness, the same is felt within us;shun therefore your inward consciousness of egoism and meity, as this is I and these are mine, and these are others and theirs.

अनयैव च युक्तोऽस्मि नष्टोऽस्मीति च भारत । अभितः सुखदुःखाभ्यामवशः परितप्यसे ॥ ४ ॥

anayaiva ca yukto'smi naṣṭo'smīti ca bhārata | abhitaḥ sukhaduḥkhābhyāmavaśaḥ paritapyase || 4 ||

The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure.

स्वात्मांशैः क्रियमाणानि गुणैः कर्माणि भागशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥ ५ ॥

svātmāṃśaiḥ kriyamāṇāni guṇaiḥ karmāṇi bhāgaśaḥ | ahaṃkāravimūḍhātmā kartāhamiti manyate || 5 ||

He who does his works with the parts or members of his body, and connects the least attention of his soul there with; becomes infatuated by his egoism and believes himself as the doer of his action.

चक्षुः पश्यतु कर्णश्च श्रृणोतु त्वक्स्पृशत्विदम् । रसना च रसं यातु कात्र कोऽहमिति स्थितिः ॥ ६ ॥

cakṣuḥ paśyatu karṇaśca śrṛṇotu tvakspṛśatvidam | rasanā ca rasaṃ yātu kātra ko'hamiti sthitiḥ || 6 ||

Let the eyes see, the ears hear, and your touch feel their objects, let your tongue also taste the relish of a thing, but why take them to your soul and where is your egoism situated in these?

कलनाकर्मणि रते मनस्यपि महात्मनः । न कश्चिदत्राहमिति क्लेशभागे क एव ते ॥ ७ ॥

kalanākarmaṇi rate manasyapi mahātmanaḥ | na kaścidatrāhamiti kleśabhāge ka eva te || 7 ||

The minds of even the great, are verily employed in the works that they have undertaken to perform, but where is your egoism or soul in these, that you should be sorry for its pains.

बहुभिः समवायेन यत्कृतं तत्र भारत । एकोऽभिमानदुःखेन हास्यायैव हृइं गृह्यते ॥ ८ ॥

bahubhiḥ samavāyena yatkṛtaṃ tatra bhārata | eko'bhimānaduḥkhena hāsyāyaiva hṛiṃ gṛhyate || 8 ||

Your assumption to yourself to any action, which has been done by the combination of many, amounts only to a conceit of your vanity, and exposes you not only to ridicule, but to frustrate the merit of your act.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ९ ॥

kāyena manasā buddhyā kevalairindriyairapi | yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye || 9 ||

The yogis and hermits do their ritual and ordinary actions with attention of their minds and senses, and often times with the application of the members and organs of their bodies only, in order to acquire and preserve the purity of their souls.

अहन्त्वविषचूर्णेन येषां कायो न मारितः । कुर्वन्तोऽपि हरन्तोऽपि न च ते निर्विषूचिकाः ॥ १० ॥

ahantvaviṣacūrṇena yeṣāṃ kāyo na māritaḥ | kurvanto'pi haranto'pi na ca te nirviṣūcikāḥ || 10 ||

Those who have not subdued their bodies with the morphia of indifference, are employed in the repetition of their actions, without ever being healed of their disease.

न क्वचिद्राजते कायो ममतामेध्यदूषितः । प्राज्ञोऽप्यतिबहुज्ञोऽपि दुःशील इव मानवः ॥ ११ ॥

na kvacidrājate kāyo mamatāmedhyadūṣitaḥ | prājño'pyatibahujño'pi duḥśīla iva mānavaḥ || 11 ||

No person is graceful whose mind is tinged with his selfishness, as no man however learned and wise is held in honour, whose conduct is blemished with unpoliteness and misbehaviours.

निर्ममो निरहंकारः समदुःखसुखः क्षमी । यः स कार्यमकार्यं वा कुर्वन्नपि न लिप्यते ॥ १२ ॥

nirmamo nirahaṃkāraḥ samaduḥkhasukhaḥ kṣamī | yaḥ sa kāryamakāryaṃ vā kurvannapi na lipyate || 12 ||

He who is devoid of his selfishness and egotism, and is alike patient both in prosperity and adversity, is neither affected nor dejected, whether he does his business or not.

इदं च ते पाण्डुसुत स्वकर्म क्षात्रमुत्तमम् । अपि क्रूरमतिश्रेयः सुखायैवोदयाय च ॥ १३ ॥

idaṃ ca te pāṇḍusuta svakarma kṣātramuttamam | api krūramatiśreyaḥ sukhāyaivodayāya ca || 13 ||

Know this, O son of Pandu as the best field for your martial action;which is worthy of your great good, glory and ultimate happiness.

अपि कुत्सितमप्यन्यदप्यधर्ममयक्रमम् । श्रेष्ठं ते स्वं यथा कर्म तथेहामृतवान्भव ॥ १४ ॥

api kutsitamapyanyadapyadharmamayakramam | śreṣṭhaṃ te svaṃ yathā karma tathehāmṛtavānbhava || 14 ||

Though you reckon it as heinous on the one hand and unrighteous on the other; yet you must acknowledge the super excellence and imperiousness of the duties required of your martial race, so do your duty and immortalize yourself.

मूर्खस्यापि स्वकर्मैव श्रेयसे किमु सन्मतेः । मतिर्गलदहंकारा पतितापि न लिप्यते ॥ १५ ॥

mūrkhasyāpi svakarmaiva śreyase kimu sanmateḥ | matirgaladahaṃkārā patitāpi na lipyate || 15 ||

Seeing even the ignorant stick fast to the proper duties of their race, no intelligent person can neglect or set them at naught; and the mind that is devoid of vanity, cannot be ashamed or dejected, even if one fails or falls in the discharge of his duty.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । निःसङ्गस्त्वं यथाप्राप्तकर्मवान्न निबध्यसे ॥ १६ ॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya | niḥsaṅgastvaṃ yathāprāptakarmavānna nibadhyase || 16 ||

Do you duty, O Arjuna, with your yoga or fixed attention to it, and avoid all company (in order to keep company with the object of your pursuit only). If you do your works as they come to you by yourself alone, you will never fail nor be foiled in any. i.e. thy object thou canst never gain, unless from all others you refrain.

शान्तब्रह्मवपुर्भूत्वा कर्म ब्रह्ममयं कुरु । ब्रह्मार्पणसमाचारो ब्रह्मैव भवसि क्षणात् ॥ १७ ॥

śāntabrahmavapurbhūtvā karma brahmamayaṃ kuru | brahmārpaṇasamācāro brahmaiva bhavasi kṣaṇāt || 17 ||

Be as quiet as the person of Brahma, and do your works as quietly as Brahma does leave his result (whether good or bad) to Brahma (because you can have no command over the consequence), and by doing so, assimilate thyself into the nature of Brahma.

ईश्वरार्पितसर्वार्थ ईश्वरात्मा निरामयः । ईश्वरः सर्वभूतात्मा भव भूषितभूतलः ॥ १८ ॥

īśvarārpitasarvārtha īśvarātmā nirāmayaḥ | īśvaraḥ sarvabhūtātmā bhava bhūṣitabhūtalaḥ || 18 ||

Commit yourself and all your actions and objects to God, remain as unaltered as God himself, and know him as the soul of all, and be thus the decoration of the world.

संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः । संन्यासयोगयुक्तात्मा कुर्वन्मुक्तमतिर्भव ॥ १९ ॥

saṃnyastasarvasaṃkalpaḥ samaḥ śāntamanā muniḥ | saṃnyāsayogayuktātmā kurvanmuktamatirbhava || 19 ||

If you can lay down all your desires, and become as even and cool mind as a muni—monk; if you can join your soul to the yoga of sannyasa or contemplative coldness, you can do all your actions with a mind unattached to any.

अर्जुन उवाच । सङ्गत्यागस्य भगवंस्तथा ब्रह्मार्पणस्य च । ईश्वरार्पणरूपस्य संन्यासस्य च सर्वशः ॥ २० ॥

arjuna uvāca | saṅgatyāgasya bhagavaṃstathā brahmārpaṇasya ca | īśvarārpaṇarūpasya saṃnyāsasya ca sarvaśaḥ || 20 ||

Arjuna said:—Please lord, explain to me fully, what is meant by the renunciation of all connections, commitment of our actions to Brahma;dedication of ourselves to God and abdication of all concerns.

तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो । क्रमेण कथयैतन्मे महामोहनिवृत्तये ॥ २१ ॥

tathā jñānasya yogasya vibhāgaḥ kīdṛśaḥ prabho | krameṇa kathayaitanme mahāmohanivṛttaye || 21 ||

Tell me also about the acquisition of true knowledge and divisions of Yoga meditation, all which I require to know in their proper order, for the removal of my gross ignorance on those subjects.

श्रीभगवानुवाच । सर्वसंकल्पसंशान्तौ प्रशान्तघनवासनम् । न किंचिद्भावनाकारं यत्तद्ब्रह्म परं विदुः ॥ २२ ॥

śrībhagavānuvāca | sarvasaṃkalpasaṃśāntau praśāntaghanavāsanam | na kiṃcidbhāvanākāraṃ yattadbrahma paraṃ viduḥ || 22 ||

The lord replied:—The learned know that as the true form of Brahma, of which we can form no idea or conception, but which may be known after the restraining of our imagination, and the pacification of our desires.

तदुद्योगं विदुर्ज्ञानं योगं च कृतबुद्धयः । ब्रह्म सर्वं जगदहं चेति ब्रह्मार्पणं विदुः ॥ २३ ॥

tadudyogaṃ vidurjñānaṃ yogaṃ ca kṛtabuddhayaḥ | brahma sarvaṃ jagadahaṃ ceti brahmārpaṇaṃ viduḥ || 23 ||

Promptitude after these things constitutes our wisdom or knowledge, and perseverance in these practices is what is called Yoga. Self dedication to Brahma rests on the belief that, Brahma is all this world and myself also.

अन्तःशून्यं बहिःशून्यं पाषाणहृदयोपमम् । शान्तमाकाशकोशाच्छं न दृश्यं न दृशः परम् ॥ २४ ॥

antaḥśūnyaṃ bahiḥśūnyaṃ pāṣāṇahṛdayopamam | śāntamākāśakośācchaṃ na dṛśyaṃ na dṛśaḥ param || 24 ||

As a stone statue is all hollow both in its inside and outside, so is Brahma as empty, tranquil and transparent as the sky, which is neither to be seen by us nor is it beyond our sight.

तत ईषद्यदुत्थानमीषदन्यतयोदितम् । स जगत्प्रतिभासोऽयमाकाशमिव शून्यता ॥ २५ ॥

tata īṣadyadutthānamīṣadanyatayoditam | sa jagatpratibhāso'yamākāśamiva śūnyatā || 25 ||

It then bulges out a little from itself, and appears as something, other than what it is. It is this reflection of the universe, but all as empty as this inane vacuity.

भावोऽहमिति कोऽप्येष प्रत्येकमुदितश्चितेः । कोटिकोट्यंशकलितः क इवैनं प्रति ग्रहः ॥ २६ ॥

bhāvo'hamiti ko'pyeṣa pratyekamuditaściteḥ | koṭikoṭyaṃśakalitaḥ ka ivainaṃ prati grahaḥ || 26 ||

What is again this idea of your egoism, when every thing is evolved out of the Supreme Intellect, of what account is the personality of any body, which is but an infinitesimal part of the universal soul.

अपृथग्भूत एवैष पृथग्भूत इव स्थितः । पृथक्त्वं हि न पर्यन्तो नाहमित्यवगच्छति ॥ २७ ॥

apṛthagbhūta evaiṣa pṛthagbhūta iva sthitaḥ | pṛthaktvaṃ hi na paryanto nāhamityavagacchati || 27 ||

The Egoism of the individual soul, is not apart from the universal spirit, although it seems to be separate from the same; because there is no possibility of exclusion or separation of anything from the Omnipresent and all comprehensive soul of God, and therefore a distinct egoism is a nullity.

यथेहाहं तथेहास्ति घटादीहापि मर्कटः । स्वमीहैवं तथाम्भोधिः किमहंतां प्रति ग्रहः ॥ २८ ॥

yathehāhaṃ tathehāsti ghaṭādīhāpi markaṭaḥ | svamīhaivaṃ tathāmbhodhiḥ kimahaṃtāṃ prati grahaḥ || 28 ||

As it is the case with our egoism, so is it with the individuality of a pot and of a monkey also. (i.e. of all insensible and brute creatures too), none of which is separate from the universal whole. All existences being as drops of water in the sea, it is absurd to presume an egoism to any body.

विकल्पभेदे स्फुरिते संवित्सारमयात्मनि । वैचित्र्येण विचित्रेपि किमेकत्वेऽपि नो ग्रहः ॥ २९ ॥

vikalpabhede sphurite saṃvitsāramayātmani | vaicitryeṇa vicitrepi kimekatve'pi no grahaḥ || 29 ||

Things appearing as different to the conscious soul, are to be considered as the various imageries represented in the self-same soul.

इति ज्ञातविभागस्य बुद्धौ तस्य परिक्षयः । कर्मणां यः फलत्यागस्तं संन्यासं विदुर्बुधाः ॥ ३० ॥

iti jñātavibhāgasya buddhau tasya parikṣayaḥ | karmaṇāṃ yaḥ phalatyāgastaṃ saṃnyāsaṃ vidurbudhāḥ || 30 ||

So also is the knowledge of the particulars and species, lost in the idea of the general and the summum genus. Now by sannyasa or renunciation of the world is meant, the resignation of the fruition of the fruits of our actions.

त्यागः संकल्पजालानामसंसङ्गः स कथ्यते । समस्तकलनाजालस्येश्वरत्वैकभावना ॥ ३१ ॥

tyāgaḥ saṃkalpajālānāmasaṃsaṅgaḥ sa kathyate | samastakalanājālasyeśvaratvaikabhāvanā || 31 ||

Unattachment signifies the renunciation of all our worldly desires, and the intense application of the mind to the one sole God of the multifarious creation, and the variety of his imaginary representations.

गलितद्वैतनिर्भासमेतदेवेश्वरार्पणम् । अबोधवशतो भेदो नाम्नैवैषां चिदात्मनि ॥ ३२ ॥

galitadvaitanirbhāsametadeveśvarārpaṇam | abodhavaśato bhedo nāmnaivaiṣāṃ cidātmani || 32 ||

The want of all dualism in the belief of his self-existence as distinct from that of God, constitutes his dedication of himself to God; it is ignorance that creates the distinction, by applying various names and attributes to the one intellectual soul.

बोधात्मा किल शब्दार्थो जगदेकं न संशयः । अहमाशा जगदहं स्वमहं कर्म चाप्यहम् ॥ ३३ ॥

bodhātmā kila śabdārtho jagadekaṃ na saṃśayaḥ | ahamāśā jagadahaṃ svamahaṃ karma cāpyaham || 33 ||

The meaning of the word intelligent soul, is undoubtedly that it is one with the universe; and that the Ego is the same with all space, and its contents of the worlds and their motions.

कालोऽहमहमद्वैतं द्वैतं चाहमहं जगत् । मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ३४ ॥

kālo'hamahamadvaitaṃ dvaitaṃ cāhamahaṃ jagat | manmanā bhava madbhakto madyājī māṃ namaskuru | māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ || 34 ||

The Ego is the unity of Eternity, and the Ego is duality and plurality in the world, and the variety of its multifarious productions. Therefore be devoted to the sole Ego, and drown your own egoism in the universal Ego.

अर्जुन उवाच । द्वे रूपे तव देवेश परं चापरमेव च । कीदृशं तत्कदा रूपं तिष्ठाम्याश्रित्य सिद्धये ॥ ३५ ॥

arjuna uvāca | dve rūpe tava deveśa paraṃ cāparameva ca | kīdṛśaṃ tatkadā rūpaṃ tiṣṭhāmyāśritya siddhaye || 35 ||

Arjuna said:—There being two forms of the Deity, the one transcendent or spiritual and the other transpicuous or material; tell me to which of these I shall resort for my ultimate perfection.

श्रीभगवानुवाच । सामान्यं परमं चैव द्वे रूपे विद्धि मेऽनघ । पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम् ॥ ३६ ॥

śrībhagavānuvāca | sāmānyaṃ paramaṃ caiva dve rūpe viddhi me'nagha | pāṇyādiyuktaṃ sāmānyaṃ śaṅkhacakragadādharam || 36 ||

The lord replied:—There are verily two forms of the all pervading Vishnu, the exoteric and the other esoteric; that having a body and hands holding the conch-shell, the discus, and the mace and lotus, is the common form for public worship.

परं रूपमनाद्यन्तं यन्ममैकमनामयम् । ब्रह्मात्मपरमात्मादिशब्देनैतदुदीर्यते ॥ ३७ ॥

paraṃ rūpamanādyantaṃ yanmamaikamanāmayam | brahmātmaparamātmādiśabdenaitadudīryate || 37 ||

The other is the esoteric or spiritual form, which is undefined and without its beginning and end; and is usually expressed by the term Brahma—great.

यावदप्रतिबुद्धस्त्वमनात्मज्ञतया स्थितः । तावच्चतुर्भुजाकारदेवपूजापरो भव ॥ ३८ ॥

yāvadapratibuddhastvamanātmajñatayā sthitaḥ | tāvaccaturbhujākāradevapūjāparo bhava || 38 ||

As long as you are unacquainted with the nature of the supreme soul, and are not awakened to the light of the spirit; so long should you continue to adore the form of the God with its four arms.

तत्क्रमात्संप्रबुद्धस्त्वं ततो ज्ञास्यसि तत्परम् । मम रूपमनाद्यन्तं येन भूयो न जायते ॥ ३९ ॥

tatkramātsaṃprabuddhastvaṃ tato jñāsyasi tatparam | mama rūpamanādyantaṃ yena bhūyo na jāyate || 39 ||

By this means you will be awakened to light, by your knowledge of the supreme; and when you come to comprehend the Infinite in yourself, you shall have no more to be born in any mortal form.

यदि वा वेद्यविज्ञातो भावस्तदरिमर्दन । तन्ममात्मानमात्मानमात्मनश्चाशु संश्रय ॥ ४० ॥

yadi vā vedyavijñāto bhāvastadarimardana | tanmamātmānamātmānamātmanaścāśu saṃśraya || 40 ||

When you are acquainted with the knowledge of the knowable soul, then will your soul find its refuge in eternal soul of Hari, who absorbs all souls in him.

इदं चाहमिदं चाहमिति यत्प्रवदाम्यहम् । तदेतदात्मतत्त्वं तु तुभ्यं ह्युपदिशाम्यहम् ॥ ४१ ॥

idaṃ cāhamidaṃ cāhamiti yatpravadāmyaham | tadetadātmatattvaṃ tu tubhyaṃ hyupadiśāmyaham || 41 ||

When I tell you that this is I and I am that, mind that I mean to say that, this and that is the Ego of the supreme soul, which I assume to myself for your instruction.

मन्ये साधुविबुद्धोसि पदे विश्रान्तवानसि । संकल्पैरवमुक्तोऽसि सत्यैकात्ममयो भव ॥ ४२ ॥

manye sādhuvibuddhosi pade viśrāntavānasi | saṃkalpairavamukto'si satyaikātmamayo bhava || 42 ||

I understand you to be enlightened to truth, and to rest in the state of supreme felicity; and now that you are freed from all your temporal desires, I wish you to be one with the true and holy spirit.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । पश्य त्वं योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ४३ ॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani | paśya tvaṃ yogayuktātmā sarvatra samadarśanaḥ || 43 ||

View in yourself the soul of all beings and those beings themselves; think your own self or soul as the microcosm of the great universe, and be tolerant and broad sighted in your practice of Yoga.

सर्वभूतस्थमात्मानं भजत्येकत्वमात्मनः । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ ४४ ॥

sarvabhūtasthamātmānaṃ bhajatyekatvamātmanaḥ | sarvathā vartamāno'pi na sa bhūyo'bhijāyate || 44 ||

He who worships the universal soul that resides in all beings, as the one self-same and undivided spirit; is released from the doom of repeated births, whether he leads a secular or holy life in this world.

एकत्वं सर्वशब्दार्थ एकशब्दार्थ आत्मनः । आत्मापि च न सन्नासद्गतो यस्याशु तस्य तत् ॥ ४ ॥

ekatvaṃ sarvaśabdārtha ekaśabdārtha ātmanaḥ | ātmāpi ca na sannāsadgato yasyāśu tasya tat || 4 ||

The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure.

त्रैलोक्यचेतसामन्तरालोको यः प्रकाशकः । अनुभूतिमुपारूढः सोऽहमात्मेति निश्चयः ॥ ४६ ॥

trailokyacetasāmantarāloko yaḥ prakāśakaḥ | anubhūtimupārūḍhaḥ so'hamātmeti niścayaḥ || 46 ||

He who shines as light within the minds of all persons, and dwells in the inward consciousness or percipience of every being, is no other than the very soul that dwells within myself also.

त्रैलोक्यपयसामन्तर्यो रसानुभवः स्थितः । गव्यानामब्धिजानां च सोऽयमात्मेति भारत ॥ ४७ ॥

trailokyapayasāmantaryo rasānubhavaḥ sthitaḥ | gavyānāmabdhijānāṃ ca so'yamātmeti bhārata || 47 ||

That which is settled in shape of savour in the waters all over the three worlds. (i.e. in the earth, heaven, and underneath the ground);and what gives flavour to the milk, curd and the butter of the bovine kind, and dwells as sapidity in the marine salt and other saline substances, and imparts its sweetness to saccharine articles, the same is this savoury soul, which gives a gust to our lives, and a good taste to all the objects of our enjoyment.

अन्तः सर्वशरीराणां यः सूक्ष्मोनुभवः स्थितः । मुक्तोऽनुभवनीयेन सोऽयमात्मास्ति सर्वगः ॥ ४८ ॥

antaḥ sarvaśarīrāṇāṃ yaḥ sūkṣmonubhavaḥ sthitaḥ | mukto'nubhavanīyena so'yamātmāsti sarvagaḥ || 48 ||

Know your soul to be that percipience, which is situated in the hearts of all corporeal beings, whose rarity eludes our perception of it, and which is quite removed from all perceptibles; and is therefore ubiquitous in every thing and omnipresent every where.

समग्रपयसामन्तर्यथा घृतमिव स्थितम् । तथा सर्वपदार्थानां देहानां संस्थितः परः ॥ ४९ ॥

samagrapayasāmantaryathā ghṛtamiva sthitam | tathā sarvapadārthānāṃ dehānāṃ saṃsthitaḥ paraḥ || 49 ||

As the butter is inbred in all kinds of milk, and the sap of all sappy substances is inborn in them, so the supreme soul is intrinsical and immanent in every thing.

सर्वाम्भोनिधिरत्नानां सबाह्याभ्यन्तरे यथा । तेजस्तथास्मि देहानामसंस्थित इव स्थितः ॥ ५० ॥

sarvāmbhonidhiratnānāṃ sabāhyābhyantare yathā | tejastathāsmi dehānāmasaṃsthita iva sthitaḥ || 50 ||

As all the gems and pearls of the sea, have a lustre inherent in them, and which shines forth both in their inside and outside; so the soul shines in and out of every body without being seated in any part of it, whether in or out or where about it.

यथा कुम्भसहस्राणां सबाह्याभ्यन्तरे नभः । जगत्त्रयशरीराणां तथात्माहमवस्थितः ॥ ५१ ॥

yathā kumbhasahasrāṇāṃ sabāhyābhyantare nabhaḥ | jagattrayaśarīrāṇāṃ tathātmāhamavasthitaḥ || 51 ||

As the air pervades both in the inside and outside of all empty pots, so the spirit of God is diffused in and about all bodies in all the three worlds.

मुक्ताफलशतौघानां तन्तुः प्रोतवपुर्यथा । तथायं देहलक्षाणां स्थित आत्मास्त्यलक्षितः ॥ ५२ ॥

muktāphalaśataughānāṃ tantuḥ protavapuryathā | tathāyaṃ dehalakṣāṇāṃ sthita ātmāstyalakṣitaḥ || 52 ||

As hundreds of pearls are strung together by a thread in the necklace, so the soul of God extends through and connects these millions of beings, without its being known by any.

ब्रह्मादौ तृणपर्यन्ते पदार्थनिकुरम्बके । सत्तासामान्यमेतद्यत्तमात्मानमजं विदुः ॥ ५३ ॥

brahmādau tṛṇaparyante padārthanikurambake | sattāsāmānyametadyattamātmānamajaṃ viduḥ || 53 ||

He who dwells in the hearts of every body in the world, commencing from Brahma to the object grass that grows on the earth; the essence which is common in all of them, is the Brahma the unborn and undying.

तदीषत्स्फुरिताकारं ब्रह्म ब्रह्मैव तिष्ठति । अहन्तादि जगत्तादि क्रमेण भ्रमकारिणा ॥ ५४ ॥

tadīṣatsphuritākāraṃ brahma brahmaiva tiṣṭhati | ahantādi jagattādi krameṇa bhramakāriṇā || 54 ||

Brahma is a slightly developed form of Brahma, and resides in the spirit of the great Brahma, and the same dwelling in us, makes us conceive of our egoism by mistake of the true Ego.

आत्मैवेदं जगद्रूपं हन्यते हन्ति वात्र किम् । शुभाशुभैर्जगद्दुःखैः किमस्यार्जुन लिप्यते ॥ ५५ ॥

ātmaivedaṃ jagadrūpaṃ hanyate hanti vātra kim | śubhāśubhairjagadduḥkhaiḥ kimasyārjuna lipyate || 55 ||

The divine soul being manifest in the form of the world, say what can it be that destroys or is destroyed in it; and tell me, Arjuna, what can it be that is subject to or involved in pleasure or pain.

प्रतिबिम्बेष्विवादर्शसमं साक्षिवदास्थितम् । नश्यत्सु न विनश्यन्तं यः पश्यति स पश्यति ॥ ५६ ॥

pratibimbeṣvivādarśasamaṃ sākṣivadāsthitam | naśyatsu na vinaśyantaṃ yaḥ paśyati sa paśyati || 56 ||

The divine soul is as a large mirror, showing the images of things upon its surface, like reflections on the glass; and though these reflections disappear and vanish in time, yet the mirror of the soul is never destroyed, but looks as it looked before.

इदं चाहमिदं नेति इतीदं कथ्यते मया । एवमात्मास्मि सर्वात्मा मामेवं विद्धि पाण्डव ॥ ५७ ॥

idaṃ cāhamidaṃ neti itīdaṃ kathyate mayā | evamātmāsmi sarvātmā māmevaṃ viddhi pāṇḍava || 57 ||

When I say I am this and not the other (of my many reflections in a prismatic glass, or of my many images in many pots of water), I am quite wrong and inconsistent with myself; so is it to say, that the human soul is the spirit or image of God, and not that of any other being, when the self-same Divine spirit is present and immanent in all.

इमाः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः । आत्मन्यहंताचित्तस्थाः पयःस्पन्दा इवाम्बुधौ ॥ ५८ ॥

imāḥ sarvāḥ pravartante sargapralayavikriyāḥ | ātmanyahaṃtācittasthāḥ payaḥspandā ivāmbudhau || 58 ||

The revolutions of creation, sustentation and final dissolution, take place in an unvaried and unceasing course in the spirit of God, and so the feelings on surface of the waters of the sea.

यथोपलत्वं शैलानां दारुत्वं च महीरुहाम् । तरङ्गाणां जलत्वं च पदार्थानां तथात्मता ॥ ५९ ॥

yathopalatvaṃ śailānāṃ dārutvaṃ ca mahīruhām | taraṅgāṇāṃ jalatvaṃ ca padārthānāṃ tathātmatā || 59 ||

As the stone is the constituent essence of rocks, the wood of trees and the water of waves; so is the soul the constituent element of all existence.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ ६० ॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani | yaḥ paśyati tathātmānamakartāraṃ sa paśyati || 60 ||

He who sees the soul (as inherent) in all substances, and every substance (to be contained) in the soul; and views both as the component of one another, sees the uncreating God as the reflector and reflection of Himself.

नानाकारविकारेषु तरङ्गेषु यथा पयः । कटकादिषु वा हेम भूतेष्वात्मा तथाऽर्जुन ॥ ६१ ॥

nānākāravikāreṣu taraṅgeṣu yathā payaḥ | kaṭakādiṣu vā hema bhūteṣvātmā tathā'rjuna || 61 ||

Know Arjuna, the soul to be the integrant part of every thing, and the constituent element of the different forms and changes of things; as the water is of the waves, and the gold is of jewelleries.

नानातरङ्गवृन्दानि यथा लोलानि वारिणि । कटकादीनि वा हेम्नि भूतान्येवं परात्मनि ॥ ६२ ॥

nānātaraṅgavṛndāni yathā lolāni vāriṇi | kaṭakādīni vā hemni bhūtānyevaṃ parātmani || 62 ||

As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of God.

पदार्थजातं भूतानि बृहद्ब्रह्म च भारत । एकमेवाखिलं विद्धि पृथक्त्वं न मनागपि ॥ ६३ ॥

padārthajātaṃ bhūtāni bṛhadbrahma ca bhārata | ekamevākhilaṃ viddhi pṛthaktvaṃ na manāgapi || 63 ||

All material beings of every species, are forms of the Great Brahma himself; know this one as all, and there is nothing apart or distinct from him.

किं तद्भावविकाराणां गम्यमस्ति जगत्त्रये । क्व ते वापि जगत्किं वा किं मुधा परिमुह्यसि ॥ ६४ ॥

kiṃ tadbhāvavikārāṇāṃ gamyamasti jagattraye | kva te vāpi jagatkiṃ vā kiṃ mudhā parimuhyasi || 64 ||

How can there be an independent existence, or voluntary change of anything in the world; where can they or the world be, except in the essence and omnipresence of God, and wherefore do you think of them in vain?

इति श्रुत्वाऽभयं त्वन्तर्भावयित्वा सुनिश्चितम् । जीवन्मुक्ताश्चरन्तीह सन्तः समरसाशयाः ॥ ६५ ॥

iti śrutvā'bhayaṃ tvantarbhāvayitvā suniścitam | jīvanmuktāścarantīha santaḥ samarasāśayāḥ || 65 ||

By knowing all this as I have told you, the saints live fearless in this world by reflecting on the supreme Being in themselves; they move about as liberated in their lifetime, with the equanimity of their souls.

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ ६६ ॥

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ | dvandvairvimuktāḥ sukhaduḥkhasajñairgacchantyamūḍhāḥ padamavyayaṃ tat || 66 ||

The enlightened saints attain to their imperishable states, by being invincible to the errors of fiction, and unsubdued by the evils of worldly attachment; they remain always in their spiritual and holy states, by being freed from temporal desires, and the conflicts of jarring passions, doubts and dualities.