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एकादशोऽध्यायः — विश्वरूपदर्शन योगः

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Self-Realization
मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम॥११-१॥
madanugrahāya paramaṁ guhyamadhyātmasañjñitam|
yattvayoktaṁ vacastena moho’yaṁ vigato mama||11-1||
Meaning: My delusion has vanished with the discourse you have so graciously given to me, out of compassion for me, on the most mysterious subject related to the Supreme-Being.
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्॥११-२॥
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā|
tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam||11-2||
Meaning: Because, O Lotus-eyed, I have heard from you in detail the origin and dissolution of all beings as also your Imperishable – Glory.
Lesson: The knowledge- of -the -Self (transcendental knowledge) removes the illusion that there is no Supreme-power which creates and sustains the world. It exists by its own.

Subject: Divine Vision
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम॥११-३॥
evametadyathāttha tvamātmānaṁ parameśvara|
draṣṭumicchāmi te rūpamaiśvaraṁ puruṣottama||11-3||
Meaning: O Supreme Lord, I wish to see your Divine- Form which you have described about Your-Self, O Best of All-beings (Purushotama).
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्॥११-४॥
manyase yadi tacchakyaṁ mayā draṣṭumiti prabho|
yogeśvara tato me tvaṁ darśayātmānamavyayam||11-4||
Meaning: O Lord of Yogas, show me Your Imperishable Divine-Form, if You consider me eligible to see that (form), O My Great Lord1
Lesson: Ones faith remains instable till he has a vision of his worshipped. Knowing is seeing. The abstract metaphysical truth should be given a visible reality. Spirituality aims at knowing the Supreme-Being.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Multifarious Divine- Forms
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च॥११-५॥
paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ|
nānāvidhāni divyāni nānāvarṇākṛtīni ca||11-5||
Meaning: Behold, O Partha, My hundreds and thousands of multifarious divine- forms of different colours and shapes;
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत॥११-६॥
paśyādityānvasūnrudrānaśvinau marutastathā|
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata||11-6||
Meaning: Behold the Adityas, the Vasus, the Rudras, the twin- Aswins and also the Maruts. Behold ,O Bharat, many wonders, never seen before;
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि॥११-७॥
ihaikasthaṁ jagatkṛtsnaṁ paśyādya sacarācaram|
mama dehe guḍākeśa yaccānyad draṣṭumicchasi||11-7||
Meaning: Now behold, at one place in My body, O Gudakesha, this entire creation of movable and immovable (and) what ever else you want to see.
Lesson: The Supreme-Being is One without – a- Second, manifested through multitudes of a variety of   forms, colours and shapes. The One alone dwells in the multitudes and all multitudes dwell in Him. On seeing Him, all diversities are unified at one point or at one place as the divisibility of the past, present and future are submerged in the Present alone.

Subject: Intuitive –Intellect
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्॥११-८॥
na tu māṁ śakyase draṣṭumanenaiva svacakṣuṣā|
divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram||11-8||
Meaning: But, you may not be able to behold Me with your physical eyes. I (therefore) give (you) divine-eyes (with which you) see My glory and My power of Yoga.
Lesson: The Supreme-Being is revealed through divine- vision, a rare gift, known as intuitive – intellect which controls the mind- within.
Strive to develop your intuitive-vision for Self-realization.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said:

Subject: Visual-Form of the Supreme
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः।
दर्शयामास पार्थाय परमं रूपमैश्वरम्॥११-९॥
evamuktvā tato rājanmahāyogeśvaro hariḥ|
darśayāmāsa pārthāya paramaṁ rūpamaiśvaram||11-9||
Meaning: O King, having spoken thus, the Supreme- Lord of -Yoga, then revealed His glorious Supreme-Form to Partha;
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥११-१०॥
anekavaktranayanamanekādbhutadarśanam|
anekadivyābharaṇaṁ divyānekodyatāyudham||11-10||
Meaning: With numerous mouths and eyes and numerous wonderful visions, with numerous divine ornaments and numerous divine weapons uplifted;
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्॥११-११॥
divyamālyāmbaradharaṁ divyagandhānulepanam|
sarvāścaryamayaṁ devamanantaṁ viśvatomukham||11-11||
Meaning: Wearing divine garlands and garments anointed with celestial  adour and ointments, all wonders, Endless, all Pervading, the Supreme-Being with faces on all sides;
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः॥११-१२॥
divi sūryasahasrasya bhavedyugapadutthitā|
yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ||11-12||
Meaning: Like the radiance of thousands of suns, blazed at once in the sky was the splendour of that Exalted-Being;
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा॥११-१३॥
tatraikasthaṁ jagatkṛtsnaṁ pravibhaktamanekadhā|
apaśyaddevadevasya śarīre pāṇḍavastadā||11-13||
Meaning: At that moment, in the body of the God of gods, the Pandava saw the entire universe resting in one, with all its infinite parts.
Lesson: The Supreme- One pervades in all, and all are in the Supreme-One, the One in the many and the many in the One. Perceive unity in diversity, only one element that dwells in  infinite-parts.

Subject: The Cosmic- Form
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत॥११-१४॥
tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ|
praṇamya śirasā devaṁ kṛtāñjalirabhāṣata||11-14||
Meaning: Then Dhananjaya, (having seen the cosmic form of the Lord) was highly astonished, his hair standing on end; (He) bowed his head and, paying obeisance, spoke to the Lord with folded hands.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान्।
ब्रह्माणमीशं कमलासनस्थं
ऋषींश्च सर्वानुरगांश्च दिव्यान्॥११-१५॥
paśyāmi devāṁstava deva dehe
sarvāṁstathā bhūtaviśeṣasaṅghān|
brahmāṇamīśaṁ kamalāsanasthaṁ
ṛṣīṁśca sarvānuragāṁśca divyān||11-15||
Meaning: O My Great Lord, I see all the celestial rulers and multitudes of beings in your body. I see Brahma, seated on the lotus and all the sages and celestial serpents;
अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम्।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप॥११-१६॥
anekabāhūdaravaktranetraṁ
paśyāmi tvāṁ sarvato’nantarūpam|
nāntaṁ na madhyaṁ na punastavādiṁ
paśyāmi viśveśvara viśvarūpa||11-16||
Meaning: I see, O Lord of the universe, your boundless form on every side with numerous arms, stomachs, mouths and eyes. I neither see the beginning, nor the middle, nor the end, O Cosmic- Form (Vishwa Roopam) ;
किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम्।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम्॥११-१७॥
kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejorāśiṁ sarvato dīptimantam|
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārkadyutimaprameyam||11-17||
Meaning: I see You with crown, club and discus; (you are) a massive radiance, shining all around with immeasurable brilliance of the sun and the blazing fire, difficult to see with physical eyes and incomprehensible;
त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम्।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे॥११-१८॥
tvamakṣaraṁ paramaṁ veditavyaṁ
tvamasya viśvasya paraṁ nidhānam|
tvamavyayaḥ śāśvatadharmagoptā
sanātanastvaṁ puruṣo mato me||11-18||
Meaning: I believe, You are the Supreme infallible, worthy to be known, Supreme sustainer of the universe, protector of Eternal (Sanatan) Dharma and Primeval Person (Purus Puratan), Imperishable;
अनादिमध्यान्तमनन्तवीर्यम्
अनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम्॥११-१९॥
anādimadhyāntamanantavīryam
anantabāhuṁ śaśisūryanetram|
paśyāmi tvāṁ dīptahutāśavaktraṁ
svatejasā viśvamidaṁ tapantam||11-19||
Meaning: I see You without beginning, middle or end. You are Infinite in power with boundless arms, with the moon and sun as Your eyes, with Your mouth as a blazing fire, whose radiance is burning the entire universe;
Lesson: The Supreme is all Pervaded, Infinite and Spread all over. He is beyond time limit: neither having the end or the middle, nor also the beginning. You may address Him by any name but He is One without-a- Second; the Absolute Reality, the Guardian and the Controller of Eternal (Natural) Laws and Regulations.

Subject: The Cosmic Form
द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन्॥११-२०॥
dyāvāpṛthivyoridamantaraṁ hi
vyāptaṁ tvayaikena diśaśca sarvāḥ|
dṛṣṭvādbhutaṁ rūpamugraṁ tavedaṁ
lokatrayaṁ pravyathitaṁ mahātman||11-20||
Meaning: O Great – Soul, this space between earth and the heavens is pervaded by You alone (in all directions). Having seen Your wonderful and terrible form, the three worlds are trembling with fear;
अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥११-२१॥
amī hi tvāṁ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti|
svastītyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ||11-21||
Meaning: These hosts of gods enter into You alone. Some praise You in fear with folded hands. Hosts of sages and perfected-beings appreciate You with immense praise offering best of hymns saying, ‘May it be well; May it be good;’
रुद्रादित्या वसवो ये च साध्या
विश्वेश्विनौ मरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे॥११-२२॥
rudrādityā vasavo ye ca sādhyā
viśveśvinau marutaścoṣmapāśca|
gandharvayakṣāsurasiddhasaṅghā
vīkṣante tvāṁ vismitāścaiva sarve||11-22||
Meaning: The Rudras, Adityas, Vasus, Sadhyas, Viswe-devas, the two-Aswins, Maruts, hosts of ancestors, Gandharvas, Yakshas, Asuras, and the perfected-beings (Siddhas), all creatures gaze at You in amazement;
रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम्।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्॥११-२३॥
rūpaṁ mahatte bahuvaktranetraṁ
mahābāho bahubāhūrupādam|
bahūdaraṁ bahudaṁṣṭrākarālaṁ
dṛṣṭvā lokāḥ pravyathitāstathāham||11-23||
Meaning: All worlds are trembling with fear and so am I,
O Mighty-Armed, having seen Your Immeasurable- Form with many mouths, eyes, arms, thighs and feet, with many stomachs and terrible tusks;
नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम्।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो॥११-२४॥
nabhaḥspṛśaṁ dīptamanekavarṇaṁ
vyāttānanaṁ dīptaviśālanetram|
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo||11-24||
Meaning: Because, O Visnu, my terrified heart has become impatient, after seeing You in Your Form, illuminated with many radiant colours, touching the sky with Your wide- open mouths and large glittering eyes;
Lesson: The Supreme-Being is the Controller of all existence, not confining only to the planet earth but of the entire universe, the entire cosmic world where all creatures live, whether movable or immovable.
Being controlled by Him all creatures are helpless to be born, developed and destroyed according to their deeds. They are the cause and effect too.
Being creator, preserver and destroyer He is beautiful, placid, and radiant as also dreadful and terrible.
Sensing His terrible and fearful presence, the forces creating obstruction during meditation (senses, mind, intellect and ego) are terrified and bewildered while the man of perfection, (the spotless-Self  absorbed in the Supreme-Being) perceiving creation in the process of dissolution, appreciates and worships Him resounding good wishes.

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास॥११-२५॥
daṁṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni|
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa||11-25||
Meaning: O God of gods, I have lost my sense of direction, nor do I find peace, having seen Your mouths with terrible tusks resembling with the fires of cosmic- dissolution (Pralaya). O Abode of the Universe, Be gracious to me;
अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः॥११-२६॥
वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः॥११-२७॥
amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ|
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ||11-26||
vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrākarālāni bhayānakāni|
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitairuttamāṅgaiḥ||11-27||
Meaning: Along with our main warriors, all the sons of Dhritrastra with host of kings, Bhisma, Drona and that Karna too are entering fast into your terrible mouth with horrible tusks. Some are seen trapped between the tusks with their heads smashed.
यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति॥११-२८॥
yathā nadīnāṁ bahavo’mbuvegāḥ
samudramevābhimukhā dravanti|
tathā tavāmī naralokavīrā
viśanti vaktrāṇyabhivijvalanti||11-28||
Meaning: These great warriors of the mortal world are entering into your blazing mouths, as many torrents of rivers enter into the ocean;
यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोकाः
तवापि वक्त्राणि समृद्धवेगाः॥११-२९॥
yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddhavegāḥ|
tathaiva nāśāya viśanti lokāḥ
tavāpi vaktrāṇi samṛddhavegāḥ||11-29||
Meaning: All these people are rushing fast into your mouths for their own destruction, as moths dash hurriedly towards the blazing flame for their own destruction;
लेलिह्यसे ग्रसमानः समन्तात्
लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो॥११-३०॥
lelihyase grasamānaḥ samantāt
lokānsamagrānvadanairjvaladbhiḥ|
tejobhirāpūrya jagatsamagraṁ
bhāsastavogrāḥ pratapanti viṣṇo||11-30||
Meaning: Devouring all the worlds in your flaming mouths You are licking them up from all sides. Your terrible radiance pervading the entire universe with effulgence and it is burning every one, O Visnu!
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम्॥११-३१॥
ākhyāhi me ko bhavānugrarūpo
namo’stu te devavara prasīda|
vijñātumicchāmi bhavantamādyaṁ
na hi prajānāmi tava pravṛttim||11-31||
Meaning: O Best of Devas, I offer my obeisance to you; be gracious to me. Tell me who you are in such a terrible form. I really want to know, O Primeval- Being, as I am not exposed to your working;
Lesson: Seeing the cosmic form of the Supreme-Being, the deluded are terrified, bewildered and lose their sense of direction. In the long sojourn of Self-realization, the deluded are distressed while the wise experience liberation. Their vision (intuitive experience) expands, widening their horizon (wisdom). The enhanced wisdom, on the one hand, surprises and terrifies such devotees, and on the other, increases their desire to have deeper knowledge. They transcend the worldly pleasures and pains (vijnaatum icsham bhavaant amaadyam).

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: The Destroyer
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः॥११-३२॥
kālo’smi lokakṣayakṛtpravṛddho
lokānsamāhartumiha pravṛttaḥ|
ṛte’pi tvāṁ na bhaviṣyanti sarve
ye’vasthitāḥ pratyanīkeṣu yodhāḥ||11-32||
Meaning: I am time, the mighty- world-destroyer, now engaged in destroying the worlds. None of the opposite armies shall survive, even without you (even when you do not fight).
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्॥११-३३॥
tasmāttvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham|
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin||11-33||
Meaning: Stand up. Attain glory and opulence. Conquer your enemies and enjoy the pleasures of the kingdom. In fact, I have already slain all the warriors; you simply be (act as) an instrument, O Left-handed Archer.
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान्।
मया हतांस्त्वं जहि माव्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान्॥११-३४॥
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyānapi yodhavīrān|
mayā hatāṁstvaṁ jahi māvyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān||11-34||
Meaning: You kill Drona, Bhisma, Jayadratha, Karna and other brave warriors. Do not be frightened. Certainly, you shall conquer the enemies; therefore, fight.
Lesson:  All living beings are bound by the limits of the Time. Except the Time, none else can destroy any being. The creator of all alone is the destroyer of all. Others (all other beings) are mere instruments. Death is preordained. With this view in mind one should face all the challenges or fight against his present situations.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said

Subject: Fear of Destruction
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य॥११-३५॥
etacchrutvā vacanaṁ keśavasya
kṛtāñjalirvepamānaḥ kirīṭī|
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhītabhītaḥ praṇamya||11-35||
Meaning: After hearing such words from Kesava, the Crowned-one (Arjuna) trembling and bowing down with folded hands, again said to Lord Krishna, in a chocked voice, overwhelmed with fear.
Lesson: The fear of destruction often leads people to take refuge in the Supreme-Being or some super- natural power.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Ecstasy of Joy and Fear
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः॥११-३६॥
sthāne hṛṣīkeśa tava prakīrtyā
jagatprahṛṣyatyanurajyate ca|
rakṣāṁsi bhītāni diśo dravanti
sarve namasyanti ca siddhasaṅghāḥ||11-36||
Meaning: O Hrisikesa, rightly does the world rejoice and delight in glorifying You. The demons are fleeing with fear in all directions while the hosts of perfected ones are bowing down to You in adoration.
Lesson: On having visions of the Supreme-Being (on knowing the cosmic laws), the perfected ones are overwhelmed with joy while the ignorant tremble with fear.

Subject: Prayer to the Cosmic Form
कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत्॥११-३७॥
kasmācca te na nameranmahātman
garīyase brahmaṇo’pyādikartre|
ananta deveśa jagannivāsa
tvamakṣaraṁ sadasattatparaṁ yat||11-37||
Meaning: Why they should not bow to you, O Exalted One? You are greater than Brahma (the Nature/ Creator of the material worlds)? You are the original creator. O Infinite Being, O God of gods, You are the Imperishable. You are the Eternal (Sat) and Temporal (Asat) and the Supreme Being (Param Brahm) that is beyond both the Eternal and the Temporal (manifest and unmanifest), O Abode of the Universe.
त्वमादिदेवः पुरुषः पुराणः
त्वमस्य विश्वस्य परं निधानम्।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप॥११-३८॥
tvamādidevaḥ puruṣaḥ purāṇaḥ
tvamasya viśvasya paraṁ nidhānam|
vettāsi vedyaṁ ca paraṁ ca dhāma
tvayā tataṁ viśvamanantarūpa||11-38||
Meaning: You are the Primal God, the most Primal Person, and the Supreme Refuge of the entire universe. You are the Knower and the knowable (the object of knowledge) and the Supreme Abode. The entire universe is pervaded by you, O Being of Infinite Form!
वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते॥११-३९॥
vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ
prajāpatistvaṁ prapitāmahaśca|
namo namaste’stu sahasrakṛtvaḥ
punaśca bhūyo’pi namo namaste||11-39||
Meaning: You are the air, supreme controller (Yama), the fire, the water, the moon, Brahma and even the grandsire of Brahma. Respectful Obeisance, Obeisance to You, a thousand times, salutations and salutations to you, again and yet again.
Lesson: The Supreme is the Primal- Person (Purush Purana or puratana), the creator and exalted one. He is Infinite, Imperishable; Being and Non-being as also beyond the Being and Non-being.
(The Supreme is Being (Sat-manifested,object of all perceptions, feelings and thoughts say; the body, the mind and the intellect) and Non-Being (a-sat i.e. unmanifested ,the cause of perceptions, feelings and thoughts. These causes bind the Self with the physical world)).Also the Supreme is beyond Being and Non-Being i.e. the pure consciousness which illumines  mind and the intellect to perceive, to feel and to think)

नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः॥११-४०॥
namaḥ purastādatha pṛṣṭhataste
namo’stu te sarvata eva sarva|
anantavīryāmitavikramastvaṁ
sarvaṁ samāpnoṣi tato’si sarvaḥ||11-40||
Meaning: My salutations to You from the front, from behind and from all sides, O Lord, You are Infinite valour and boundless in prowess. You pervade everything. Therefore, You are every thing and You are everywhere.
सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वाऽपि॥११-४१॥
sakheti matvā prasabhaṁ yaduktaṁ
he kṛṣṇa he yādava he sakheti|
ajānatā mahimānaṁ tavedaṁ
mayā pramādātpraṇayena vā’pi||11-41||
Meaning: Not knowing Your glory and Your Forms and considering you as my friend, if I have inadvertently addressed You as O Krishna, O Yadava, O Friend out of love or negligence.
यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम्॥११-४२॥
yaccāvahāsārthamasatkṛto’si
vihāraśayyāsanabhojaneṣu|
eko’thavāpyacyuta tatsamakṣaṁ
tatkṣāmaye tvāmahamaprameyam||11-42||
Meaning: Or whatever disrespect I have shown to you amidst friends or family members while playing, reposing, sitting or at meals, when alone or just for fun, O Unshaken-One (Achuyta), I implore You for forgiveness, O Immeasurable!
पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान्।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव॥११-४३॥
pitāsi lokasya carācarasya
tvamasya pūjyaśca gururgarīyān|
na tvatsamo’styabhyadhikaḥ kuto’nyo
lokatraye’pyapratimaprabhāva||11-43||
Meaning: You are the father of this movable and immovable world. You are supremely adorable and respectable teacher, O Incomparable Being.  How can there be one superior to You (when) none is even equal to You in the three worlds?
तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम्।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम्॥११-४४॥
tasmātpraṇamya praṇidhāya kāyaṁ
prasādaye tvāmahamīśamīḍyam|
piteva putrasya sakheva sakhyuḥ
priyaḥ priyāyārhasi deva soḍhum||11-44||
Meaning: Therefore, O Adorable Lord, bowing down and prostrating my body before you, I seek your mercy (and) tolerance. You forgive me, as a father forgives to his son, as a friend to a friend and a lover to his beloved.
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास॥११-४५॥
adṛṣṭapūrvaṁ hṛṣito’smi dṛṣṭvā
bhayena ca pravyathitaṁ mano me|
tadeva me darśaya deva rūpaṁ
prasīda deveśa jagannivāsa||11-45||
Meaning: Beholding Your unique Form which I have ever not seen, I feel delighted and also distressed with fear. Be happy O God; reveal to me that other form (your previous one) only, O God of gods, O Abode of the Universe!
किरीटिनं गदिनं चक्रहस्तं
इच्छामि त्वां द्रष्टुमहं तथैव।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते॥११-४६॥
kirīṭinaṁ gadinaṁ cakrahastaṁ
icchāmi tvāṁ draṣṭumahaṁ tathaiva|
tenaiva rūpeṇa caturbhujena
sahasrabāho bhava viśvamūrte||11-46||
Meaning: I wish to see You in your previous Form with a crown, holding a mace and a discus in hand. O Universal Form, O Thousand- Armed, assume Your four-armed Form alone.
Lesson: The Supreme is the origin, the source of all creatures and the universe. He is of Infinite valour and pervades everywhere and in everything.
Unless he directly experiences the glory and prowess of the Supreme-Being, His devotee treats Him very lightly, either because of ignorance or out of affection. On realizing the Supreme-Truth, the devotee realizes his own smallness and his weaknesses. His ego is vanished and all dualities are over.
For bridging the gap between the Self-in-dwelling and the Supreme-Self, perceive Him not simply as a transcendental mystery, but as a close relative like a father, friend or a beloved
Having Realized the Supreme-Being or the Absolute Truth (the cosmic laws), His devotee is overwhelmed with ecstasy of delight and anguish or fear. He wishes to repatriate to his original form to lead a life and abide by the cosmic laws, without attachment

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Power of Yoga
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात्।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम्॥११-४७॥
mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśitamātmayogāt|
tejomayaṁ viśvamanantamādyaṁ
yanme tvadanyena na dṛṣṭapūrvam||11-47||
Meaning: O Arjuna, Being pleased with you, I have shown you, through My power of Yoga, My Supreme Form –full of effulgence; the Primeval, Infinite and Universal. But for you, none has seen this before.
न वेद यज्ञाध्ययनैर्न दानैः
न च क्रियाभिर्न तपोभिरुग्रैः।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर॥११-४८॥
na veda yajñādhyayanairna dānaiḥ
na ca kriyābhirna tapobhirugraiḥ|
evaṁrūpaḥ śakya ahaṁ nṛloke
draṣṭuṁ tvadanyena kurupravīra||11-48||
Meaning: But for you, none can see (My) this form by studying Vedas or by (performing) sacrifices ( yajnas) or by doing charities or by practising rituals or by severe austerities, O Great Warrior among Kurus!
Lesson: With the power of yoga one can get Self- realization. This can not be attained simply by studying Vedas or by performing sacrifices or by doing charities or austerities or by observing rituals.

Subject: The Self –Supreme: The Self-in-dwelling
मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम्।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य॥११-४९॥
mā te vyathā mā ca vimūḍhabhāvo
dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam|
vyapetabhīḥ prītamanāḥ punastvaṁ
tadeva me rūpamidaṁ prapaśya||11-49||
Meaning: Seeing My such a terrible form, as this, you should neither be afraid, nor be bewildered. Now again behold My other Form (the previous one) with a fearless and complacent mind.
Lesson: The Self- in-dwelling is the Self-Supreme (Param Brahman). Have His sight with a fearless and complacent mind, without wandering around.

सञ्जय उवाच।
sañjaya uvāca|
Sanjaya said:

Subject: Multifarious Forms of the Supreme
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा॥११-५०॥
ityarjunaṁ vāsudevastathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ|
āśvāsayāmāsa ca bhītamenaṁ
bhūtvā punaḥ saumyavapurmahātmā||11-50||
Meaning: Having thus spoken to Arjuna, Vasudeva again revealed His own Form. Resuming His charming (human) Form, the Exalted One, consoled Arjuna, who was terribly frightened.
Lesson: The Supreme- Self has multifarious Forms. In whatever Form His devotee desires to see, he sees.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Self-realization
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः॥११-५१॥
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana|
idānīmasmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ||11-51||
Meaning: Having seen your gracious human form, O Janardan, my mind is now composed; and I have regained my normal disposition.
Lesson: On regaining his normal disposition, after Self-realization, the devotee experiences satisfaction and tranquility.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Self-realization
सुदुर्दर्शमिदं रूपं दृष्ट्वानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥११-५२॥
sudurdarśamidaṁ rūpaṁ dṛṣṭvānasi yanmama|
devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ||11-52||
Meaning: My  Form, which you have seen, is indeed difficult to be seen. Even the gods are ever longing to behold this Form.
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा॥११-५३॥
nāhaṁ vedairna tapasā na dānena na cejyayā|
śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā||11-53||
Meaning: The Form which you have seen can neither be seen by (studying) Vedas nor by charities, or by austerities or by (performing) sacrifices.
Lesson: Self-realization is very rare and difficult. It is not a subject of outward rituals/performances. The Gods (senses) keep on longing for this blissful and blessed experience.

Subject: Single-minded Devotion
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्वेन प्रवेष्टुं च परन्तप॥११-५४॥
bhaktyā tvananyayā śakya ahamevaṁvidho’rjuna|
jñātuṁ draṣṭuṁ ca tatvena praveṣṭuṁ ca parantapa||11-54||
Meaning: However, by single-minded devotion, it is possible to know, behold and enter into My this Form (the cosmic mysteries), O Scorcher of the Enemies!
Lesson: Single-minded devotion is very important for Self-realization. He alone can enter into the world of cosmic mysteries who has unified and identified with the Supreme-Self, forgetting all dualities and identities.

Subject: Qualities of a Single-minded Devotee
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥११-५५॥
matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ|
nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava||11-55||
Meaning: He who performs action for Me, who is absorbed in Me, who is devoted to Me, who is unattached and has no animosity towards any being, that alone attains Me, O Pandava!
Lesson: He, who is in pursuit of Self-realization, should ever remain absorbed in the Self. He should.  perform his duty with single-minded devotion, detachment (from all worldly interests) and animosity towards none.

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षष्ठोऽध्यायः — ध्यानयोगः

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: The Renounced and A Yogi
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥६-१॥
anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ|
sa saṁnyāsī ca yogī ca na niragnirna cākriyaḥ||6-1||
He who performs his abiding duty, without depending upon the fruits- of –action is a renounced (sanyasin) and a Yogi, not the one who is without fire and without action (who has renounced sacrificial fire and abandoned rituals).
Lesson: He is a yogi and a renounced (sanyasin) who performs desire less action; not the one who just meditates without fulfilling his obligations.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन॥६-२॥
yaṁ saṁnyāsamiti prāhuryogaṁ taṁ viddhi pāṇḍava|
na hyasaṁnyastasaṅkalpo yogī bhavati kaścana||6-2||
What they call renunciation (sanyas or sankhya yoga) be deemed as karma Yoga.O Son of Pandu, for one can never become a yogi without renouncing (selfish) determinations.
Lesson: There is no difference between renunciation and karma yoga. He is a yogi and a renounced who has ceased desires or self interest /selfish determinations.

Subject: Means of Yoga
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते॥६-३॥
ārurukṣormuneryogaṁ karma kāraṇamucyate|
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate||6-3||
For a sage, who wishes to ascend on Yoga, (desire less) action is said to be the means; once the same sage has ascended to Yoga, cessation of all desires is said to be the means.
Lesson: Desire less action and cessation of desires are the means of the Yoga of Meditation.

Subject: Ascended to Yoga
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते॥६-४॥
yadā hi nendriyārtheṣu na karmasvanuṣajjate|
sarvasaṅkalpasaṁnyāsī yogārūḍhastadocyate||6-4||
Ceasing all desires, a person is said to have ascended to Yoga when he is attached neither to sense-objects nor to (fruits of) actions.
Lesson: He is a sanyasin, having detached himself from sense-objects and (fruits of) actions, who has renounced selfish determination.

Subject: Self –Upliftment
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥६-५॥
uddharedātmanātmānaṁ nātmānamavasādayet|
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ||6-5||
One should uplift himself by his own Self (Be above his body, sense-organs, mind and intellect) and protect himself from degradation by his own Self (not to be misled by sensual pleasures). The Self alone is ones friend and a foe.
Lesson: The sanyasin ascending on Yoga should strive to move beyond his gross body while protecting his Self from all sort of sensual pleasures.

Subject: A Friend and A Foe
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥६-६॥
bandhurātmātmanastasya yenātmaivātmanā jitaḥ|
anātmanastu śatrutve vartetātmaiva śatruvat||6-6||
For him the Self is a friend who has won over himself by the Self. His Self acts in enmity like an enemy who fails to win over himself by the Self.
Lesson: Self alone is your friend. Therefore, conquer your self by the Self. His self acts in enmity who fails to win it over by his Self.

Subject: State of Meditation
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥६-७॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ|
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ||6-7||
He is steadfast in his meditation over the Supreme who has won over his own self; who is equipoise; and who is serene in cold and heat, pleasure and pain as also in honour and disgrace.
Lesson: His Self-indwelling is ever concentrated over the Self-Supreme who is self- controlled and remains equipoise in cold and heat, pleasure and pain ,honour and disgrace.

Subject: Characteristics of a Yogi
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकांचनः॥६-८॥
jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ|
yukta ityucyate yogī samaloṣṭāśmakāṁcanaḥ||6-8||
He is said to have ascended to yoga (harmonized himself or attained Nirvikalap Samadhi) who has conquered the senses; who remains firm; who is ever contented with (acquired) knowledge and wisdom and to whom a lump of earth, a stone and gold are the same.
Lesson: He ascends to the highest stage of yoga (Nirvikalp Samadhi) who, having conquered the senses and acquired knowledge and wisdom gives equal value to a lump of earth, a stone and gold.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते॥६-९॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu|
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate||6-9||
He alone excels who respects, with even- mind, the good-hearted, friends, enemies, the neutrals, relatives, the righteous and the unrighteous.
Lesson: That Yogi alone excels in Yoga who gives equal treatment and respect to all kinds of persons whether friends or enemies, righteous or unrighteous.

Subject: Prerequisites of Meditation
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥६-१०॥
yogī yuñjīta satatamātmānaṁ rahasi sthitaḥ|
ekākī yatacittātmā nirāśīraparigrahaḥ||6-10||
Secluded and (sitting) in solitude that yogi should concentrate in meditation who has conquered his body and mind, who is non-possessive and who is free from greed and worldly desires.
Lesson: That yogi needs to meditate sitting alone in a solitude who has conquered his body and the mind; who is devoid of greed, possessiveness and passions.

Subject: Suitable Place for the Yoga of Meditation
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥६-११॥
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियाः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥६-१२॥
śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ|
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram||6-11||
tatraikāgraṁ manaḥ kṛtvā yatacittendriyakriyāḥ|
upaviśyāsane yuñjyādyogamātmaviśuddhaye||6-12||
Let him practice yoga for inner purification, making his mind-one-pointed and controlling the affairs of the intellect and the sense-organs; Having set his firm seat on a clean spot, neither too high nor too low, covered with kussa-grass, a deer-skin and a cloth-multi-layered .
Lesson: The self –controlled yogi of steady mind and intellect, seated at a clean and even place well covered by grass or deer- skin, should perform yoga of meditation for inner purification.

Subject: Posture for Meditation
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥६-१३॥
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥६-१४॥
samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ|
saṁprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan||6-13||
praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ|
manaḥ saṁyamya maccitto yukta āsīta matparaḥ||6-14||
Firmly holding his body, head and neck erect; gazing steadily and straight at the tip of his nose; without looking around he who is fearless, calm, strong in-the vow of Brahmacharya; who has controlled his mind should carefully be absorbed in Me, in his meditation, having Me as the Supreme goal.
Lesson: While meditating, have a steady posture with body and head erect; single pointed mind poised in peace fully absorbed in the Supreme; having Him as your Supreme goal.

Subject: Supreme Peace in Meditation
युञ्जन्नेवं सदात्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥६-१५॥
yuñjannevaṁ sadātmānaṁ yogī niyatamānasaḥ|
śāntiṁ nirvāṇaparamāṁ matsaṁsthāmadhigacchati||6-15||
Thus, always establishing his Self in the Supreme, that yogi of independent mind, absorbed in Me attains the Supreme peace.
Lesson: The yogi of independent mind, absorbed in the Supreme, at the peak of meditation, attains peace that culminates in the highest liberation.

Subject: Rules Regarding the Mediators’ Life Style
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन॥६-१६॥
nātyaśnatastu yogo’sti na caikāntamanaśnataḥ|
na cātisvapnaśīlasya jāgrato naiva cārjuna||6-16||
Yoga, O Arjuna, is not for him who eats too much, or who does not eat at all; nor for him who sleeps too much or who awakes too much.
Lesson: For meditation, keep moderation in your living (food, sleep and recreation etc;).Your involvement in sensual activities should neither be too much, nor too little.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥६-१७॥
yuktāhāravihārasya yuktaceṣṭasya karmasu|
yuktasvapnāvabodhasya yogo bhavati duḥkhahā||6-17||
For him yoga becomes the destroyer of all sorrows who is moderate in his diet and recreation; who is moderate in his initiatives (while in action); who is moderate in his sleep and wakefulness.
Lesson: For mitigating your grief with the help of yoga, have moderation in your diet, initiatives, sleep as well as wakefulness.

Subject: The Mediator
यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥६-१८॥
yadā viniyataṁ cittamātmanyevāvatiṣṭhate|
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā||6-18||
He is said to be united or harmonized (in yoga), when his fully restrained mind rests in the Self alone, free from longing for all desires.
Lesson: He is said to have united in yoga, while in meditation, who establishes his restrained mind in the Self, completely free from longing of all desires.

Subject: Example of a Steadfast Yogi (Mediator)
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥६-१९॥
yathā dīpo nivātastho neṅgate sopamā smṛtā|
yogino yatacittasya yuñjato yogamātmanaḥ||6-19||
The yogi, who practices yoga- of- the-Self, having controlled his mind, is given the simile of a lamp placed at a windless spot which does not flicker.(As a lamp placed in a protected place does not flicker, the mind of a mediator remains unaffected/unwavering from desires and longing for material gratifications)
Lesson: The self-controlled mind of a mediator (Dhyan Yogi) is like a lamp placed at a spot protected from the wind.

Subject: State of Meditation
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति॥६-२०॥
yatroparamate cittaṁ niruddhaṁ yogasevayā|
yatra caivātmanātmānaṁ paśyannātmani tuṣyati||6-20||
When the mind of a yogi, restrained by the practice of yoga, ceases (from his body / mind becomes steady), and on having seen the Self by the Self when he rejoices in the Self, he relishes the Absolute Bliss;
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः॥६-२१॥
sukhamātyantikaṁ yattad buddhigrāhyamatīndriyam|
vetti yatra na caivāyaṁ sthitaścalati tattvataḥ||6-21||
This is beyond the experience of the senses, to be grasped by intellect alone, and having experienced that he never deviates from the Reality ;
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते॥६-२२॥
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ|
yasminsthito na duḥkhena guruṇāpi vicālyate||6-22||
Having experienced that (Absolute Bliss) he thinks there is no gain superior to it. On reaching such a state, he is not shaken even by the heaviest sorrow. Let that be known as the yoga – Yoga of Disunion from the Union-with- pain
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥६-२३॥
taṁ vidyād duḥkhasaṁyogaviyogaṁ yogasaṁjñitam|
sa niścayena yoktavyo yogo’nirviṇṇacetasā||6-23||
This (Dhyan) yoga should be practiced with determination and with steady and unwavering mind.
Lesson: Disunion from every union-with- pain is yoga of meditation.(While meditating a yogi should strive to attain that position where his mind, poised in tranquility, having gained Self-realization, experiences the Absolute Bliss which is: (1) beyond the experience of senses; (2)experienced by pure intellect alone; (3) endless; (4) incomparable (there is no greater bliss than this); (5) to make the yogi steadfast—no deviation towards any worldly pleasure; (6) a disunion from every union-with-pain.

Subject: The Art of Meditation
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥६-२४॥
saṅkalpaprabhavānkāmāṁstyaktvā sarvānaśeṣataḥ|
manasaivendriyagrāmaṁ viniyamya samantataḥ||6-24||
Abandoning, without exception, all desires born of determinations; restraining the entire cluster of senses by the mind from all sides.
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्॥६-२५॥
śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā|
ātmasaṁsthaṁ manaḥ kṛtvā na kiṁcidapi cintayet||6-25||
Slowly, slowly gaining tranquility by his intellect, and also establishing the mind in the Self, he should not think any thing (else).
Lesson: While in meditation, abandon all desires, control the senses by the mind, and strive to establish the mind on the Self, with the help of intellect, slowly, slowly enjoy tranquility.

Subject: Art of Meditation
यतो यतो निश्चरति मनश्चंचलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥६-२६॥
yato yato niścarati manaścaṁcalamasthiram|
tatastato niyamyaitadātmanyeva vaśaṁ nayet||6-26||
For what so ever reason this unsteady and flickering mind wanders away, restraint it from that and bring it back to the control /supervision of the Self alone.
Lesson: For successful meditation stabilize your mind under the watchful eyes of the Self and do not allow it to wander away.

Subject: The Supreme Bliss
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥६-२७॥
praśāntamanasaṁ hyenaṁ yoginaṁ sukhamuttamam|
upaiti śāntarajasaṁ brahmabhūtamakalmaṣam||6-27||
He alone gets the supreme bliss whose mind is in perfect peace, whose passions are at rest, who is free from sin and who has become one with the Supreme.
Lesson: The sinless whose mind and passions are at rest, having united with the Supreme, attains the Supreme-Bliss.

Subject: The Supreme Touch
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥६-२८॥
yuñjannevaṁ sadātmānaṁ yogī vigatakalmaṣaḥ|
sukhena brahmasaṁsparśamatyantaṁ sukhamaśnute||6-28||
Thus establishing the Self (becoming one with the Supreme), the sinless yogi comfortably enjoys the Infinite Bliss of the Supreme touch / contact.
Lesson: To enjoy Infinite Bliss, develop harmony with the Supreme, having liberated from sins.

Subject: A Mediator’s Experience
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥६-२९॥
sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani|
īkṣate yogayuktātmā sarvatra samadarśanaḥ||6-29||
The yogi, whose Self enjoys the Infinite Bliss of the Supreme touch, beholds (his own) Self abiding in all beings, and all beings in (his own) Self (beholds the Omnipresent Supreme in all beings and all beings in the Supreme).
Lesson: A mediator treats all beings like himself and his ego of finite- self is vanished.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति॥६-३०॥
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati|
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati||6-30||
He who beholds Me every where and beholds every thing (creature) in Me; neither I am lost (invisible) to him, nor he is lost to Me.
Lesson: For him the entire stream of life becomes one who beholds the Omnipresent Supreme in all beings.

Subject: Characteristics of a Yogi
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते॥६-३१॥
sarvabhūtasthitaṁ yo māṁ bhajatyekatvamāsthitaḥ|
sarvathā vartamāno’pi sa yogī mayi vartate||6-31||
That yogi lives in Me, whatever his way of living may be, who, having established in oneness (oneness of all beings), worships Me with the realization that all beings dwell in Me.
Lesson: He is ever harmonized with the Supreme, irrespective of his way of living (outward conduct), who worships the Supreme, ever established in the oneness of all beings, with a firm conviction that the Supreme Eternal abides in all beings. (The inner life of man is his real life).
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः॥६-३२॥
ātmaupamyena sarvatra samaṁ paśyati yo’rjuna|
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ||6-32||
He is considered a perfect yogi, O Arjuna, who upholds equity and equanimity every where (in all beings) through the likeness of his own- self, whether in pleasure or in pain.
Lesson: For a perfect yogi, every one is like his own-self. He treats pleasure or pain of all beings like his own.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Apprehension about Meditation of Equanimity
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चंचलत्वात्स्थितिं स्थिराम्॥६-३३॥
yo’yaṁ yogastvayā proktaḥ sāmyena madhusūdana|
etasyāhaṁ na paśyāmi caṁcalatvātsthitiṁ sthirām||6-33||
I do not see, O Madhusudana, that the yoga of equanimity, which you have told me, would be enduring, for the stability of mind.
चंचलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥६-३४॥
caṁcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham|
tasyāhaṁ nigrahaṁ manye vāyoriva suduṣkaram||6-34||
Because the mind, O Krishna, is verily fickle, turbulent, obstinate and strong. Restraining it, I feel, is difficult, like controlling the wind.
Lesson: Mediators become apprehensive of the long endurance of the stability of mind (the yoga of equanimity), because of its flickering, restless, instable and obstinate nature.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Method of Controlling the Restless Mind
असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥६-३५॥
asaṁśayaṁ mahābāho mano durnigrahaṁ calam|
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate||6-35||
The mind is undoubtedly restless and difficult to control, O Mighty-armed. But, by constant practice and non-attachment, O son of Kunti, it is restrained.
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥६-३६॥
asaṁyatātmanā yogo duṣprāpa iti me matiḥ|
vaśyātmanā tu yatatā śakyo’vāptumupāyataḥ||6-36||
Practising Yoga, I think, is difficult for the one whose mind is unbridled (not subdued); but the Self-controlled can do Yoga by (constant) practice and proper means.
Lesson: With proper means, non-attachment and constant practice, the self-controlled can control the restless mind.

अर्जुन उवाच।
arjuna uvāca|
Arjuna said:

Subject: Fate of a Mediator Deviated from Yoga
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥६-३७॥
ayatiḥ śraddhayopeto yogāccalitamānasaḥ|
aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati||6-37||
Having failed in attaining perfection, towards which path, O Krishna, that yogi goes who has full faith (in meditation) but who is unable to exercise self- control and whose mind wanders away from yoga.
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥६-३८॥
kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati|
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi||6-38||
Does not such a person who is deluded (deviated from yoga) and deprived of (worldly) support, perish from both the sides (from worldly pleasures and the Bliss-Eternal) like a shattering cloud.
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते॥६-३९॥
etanme saṁśayaṁ kṛṣṇa chettumarhasyaśeṣataḥ|
tvadanyaḥ saṁśayasyāsya chettā na hyupapadyate||6-39||
You alone can completely remove my doubt, O Krishna. But for you, there is none who can dispel this doubt.
Lesson: The yogi who does not have self control due to restlessness of the mind remains concerned about his future—that he may lose the pleasure of this life and the Eternal one.

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Good Acts
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति॥६-४०॥
pārtha naiveha nāmutra vināśastasya vidyate|
na hi kalyāṇakṛtkaścid durgatiṁ tāta gacchati||6-40||
Neither in this world, nor in the other, O Partha, there is any loss for him. Because, O My Friend, none verily ever goes to degradation who performs good action.
Lesson: Never and no where, he treads the path of degradation who performs good action.

Subject: The Fallen (Unsuccessful) Yogi
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते॥६-४१॥
prāpya puṇyakṛtāṁ lokānuṣitvā śāśvatīḥ samāḥ|
śucīnāṁ śrīmatāṁ gehe yogabhraṣṭo’bhijāyate||6-41||
The fallen (unsuccessful) yogi is again born in this world, in the house of the pious and prosperous, having attained to the world of the righteous and staying there for many years.
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥६-४२॥
athavā yogināmeva kule bhavati dhīmatām|
etaddhi durlabhataraṁ loke janma yadīdṛśam||6-42||
Or he is even born in the family of yogins who are endowed with wisdom. Verily, such a birth is very rare in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन॥६-४३॥
tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam|
yatate ca tato bhūyaḥ saṁsiddhau kurunandana||6-43||
There he regains knowledge (of union with the Supreme) acquired in his previous body (life), and with this, he strives again, more than before, for perfection, O Son of the Kurus!
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते॥६-४४॥
pūrvābhyāsena tenaiva hriyate hyavaśo’pi saḥ|
jijñāsurapi yogasya śabdabrahmātivartate||6-44||
By virtue of his previous practice (impressions of yogic practice done in the previous lives), verily he is attracted to yoga irresistibly. Even he who merely wishes to know about yoga transcends beyond the Sabada Brahma (words of Vedas or Vedic rituals).
Lesson: The journey to perfection (in yoga) is slow and long enough, taking many cycles of birth. The impression of the yogic practices done (knowledge gained) in previous lives, by an unsuccessful yogi, remain accumulated and even a slightest inclination (towards yoga) on his part, helps him to leave the followers of rituals /vedic practices, far behind.

Subject: Perfection in Meditation
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥६-४५॥
prayatnādyatamānastu yogī saṁśuddhakilbiṣaḥ|
anekajanmasaṁsiddhastato yāti parāṁ gatim||6-45||
Having purified from all sins and perfected through many lives, that yogi when strives with assiduity, achieves the highest goal.
Lesson: With hard work, one can scale the highest goal in spite of his many disappointments and weaknesses.

Subject: The Yogi
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥६-४६॥
tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ|
karmibhyaścādhiko yogī tasmādyogī bhavārjuna||6-46||
A yogi (mediator) is superior to ascetics and considered to be superior to the man of knowledge (knower of scriptures). He is superior to the man who performs action (the rites enjoined in the scriptures). You therefore, be a yogi, O Arjuna.
Lesson: Meditation is superior to austerity, knowledge of scriptures and rituals, as it integrates all the three.

Subject: The Best Mediator
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः॥६-४७॥
yogināmapi sarveṣāṁ madgatenāntarātmanā|
śraddhāvānbhajate yo māṁ sa me yuktatamo mataḥ||6-47||
I consider him the best among all the yogis who is engaged in Me with full reverence; who worships Me from his within.
Lesson: Yoga –the union with the Supreme, practiced with faith and devotion is the best course of life.

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प्रथमोऽध्यायः – अर्जुन विषाद योगः श्लोकाः ३१–४०

Subject: Unwise Decisions
निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे॥१-३१॥
nimittāni ca paśyāmi viparītāni keśava |
na ca śreyo’nupaśyāmi hatvā svajanamāhave||1-31||
And I see bad omens O Krishna. Nor do I see any thing good in killing my kins in battle.
Lesson: Unwise decisions are taken in the influx of emotions.

Subject: Frustration
न काङ्क्शे विजयं कृष्ण न च राज्यं सुखानि च।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा॥१-३२॥
na kāṅkśe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca |
kiṁ no rājyena govinda kiṁ bhogairjīvitena vā||1-32||
I neither desire victory,   O Krishna, nor kingdom, nor pleasures. O Govinda, what we are going to gain from kingdom, pleasures or even with the life itself.
Lesson: Influx of emotions leads to frustration.

Subject: Worldly Pleasures
येषामर्थे काङ्क्शितं नो राज्यं भोगाः सुखानि च।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्‍त्वा धनानि च॥१-३३॥
yeṣāmarthe kāṅkśitaṁ no rājyaṁ bhogāḥ sukhāni ca |
ta ime’vasthitā yuddhe prāṇāṁstyaktvā dhanāni ca||1-33||
For whose sake we desire kingdom, pleasures, or life. They all are standing in this battle   at the risk of their lives and wealth.

आचार्याः पितरः पुत्रास्तथैव च पितामहाः।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा॥१-३४॥
ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ |
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā||1-34||
When teachers, fathers, sons, and grand-fathers, maternal uncles, fathers-in-law grand-children, brothers-in-law and other relatives are here.
Lesson: People want to enjoy worldly pleasures amidst their kins.

Subject: State of Infatuation
एतान्न हन्तुमिच्‍छामि घ्‍नतोऽपि मधुसूदन।
अपि त्रैलोक्‍यराज्यस्य हेतोः किं नु महीकृते॥१-३५॥
etānna hantumicchāmi ghnato’pi madhusūdana |
api trailokyarājyasya hetoḥ kiṁ nu mahīkṛte||1-35||
O Madhusudana, I do not wish to kill them, even if they kill me or even if I get sovereignty of the three worlds, in exchange of this earth.
Lesson: Infatuation makes a man inactive and self-defeatist.

Subject: Indiscretion
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥१-३६॥
nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana |
pāpamevāśrayedasmānhatvaitānātatāyinaḥ||1-36||
O Janardan, what happiness we shall derive by killing the sons of Dhritrastra? Sin alone will be afflicted by slaying these felons.
Lesson: Indiscrete persons can not differentiate between good and bad.

Subject: Happy Family Life
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्‌।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥१-३७॥
tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsvabāndhavān |
svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava||1-37||
Therefore, O Madhusudan, it is not proper for us to kill our own cousins, the sons of Dhritrastra   and our own relatives. How can we be happy by killing our own persons/kins?
Pleasures of family life can be enjoyed by living with the family members.

Subject: Man of Wisdom
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।
कुलक्शयकृतं दोषं मित्रद्रोहे च पातकम्‌॥१-३८॥
yadyapyete na paśyanti lobhopahatacetasaḥ |
kulakśayakṛtaṁ doṣaṁ mitradrohe ca pātakam||1-38||
Though they are blinded by greed and do not see evil in ruining the family or do not feel (find) any sin in being treacherous to friends.

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्‌।
कुलक्शयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥१-३९॥
kathaṁ na jñeyamasmābhiḥ pāpādasmānnivartitum |
kulakśayakṛtaṁ doṣaṁ prapaśyadbhirjanārdana||1-39||
Why we, who see evil in the destruction of the family, think to turn away from this sin, O Janardana!
Lesson: Man of wisdom preconceives the impact/effect of his act. He, by all means, tries to save his family from evils and destruction.

Subject: Family Dharma
कुलक्शये प्रणश्यन्ति कुलधर्माः सनातनाः।
धर्मे नष्टे कुलं कृत्स्‍नमधर्मोऽभिभवत्युत॥१-४०॥
kulakśaye praṇaśyanti kuladharmāḥ sanātanāḥ |
dharme naṣṭe kulaṁ kṛtsnamadharmo’bhibhavatyuta||1-40||
The Dharma (moral conducts and family traditions /rites) is destroyed with the destruction of the family. And Adharma (immorality) prevails in the entire family when its Dharma is destroyed.
Lesson:  The family Dharma (family’s traditions, its moral and ethical values and its rites) is destroyed/damaged with the destruction of due to calamities like war.

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