06.030
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम। अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥६-३०-१॥
kiṁ tadbrahma kimadhyātmaṁ kiṁ karma puruṣottama। adhibhūtaṁ ca kiṁ proktamadhidaivaṁ kimucyate ॥6-30-1॥
[किं (kiṁ) - what; तत् (tat) - that; ब्रह्म (brahma) - Brahman; किम् (kim) - what; अध्यात्मं (adhyātmaṁ) - spirituality; किं (kiṁ) - what; कर्म (karma) - action; पुरुषोत्तम (puruṣottama) - O Supreme Person; अधिभूतं (adhibhūtaṁ) - pertaining to the elements; च (ca) - and; किं (kiṁ) - what; प्रोक्तम् (proktam) - is said; अधिदैवं (adhidaivaṁ) - pertaining to the gods; किम् (kim) - what; उच्यते (ucyate) - is called;]
(What is that Brahman, what is spirituality, what is action, O Supreme Person? What is said to be pertaining to the elements, and what is called pertaining to the gods?)
O Supreme Person, what is Brahman, what is spirituality, and what is action? What is described as pertaining to the elements, and what is referred to as pertaining to the gods?
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन। प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥६-३०-२॥
adhiyajñaḥ kathaṃ ko'tra dehe'smin madhusūdana। prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ ॥6-30-2॥
[अधियज्ञः (adhiyajñaḥ) - the lord of sacrifices; कथं (kathaṃ) - how; कः (kaḥ) - who; अत्र (atra) - here; देहे (dehe) - in the body; अस्मिन (asmin) - this; मधुसूदन (madhusūdana) - O Madhusudana; प्रयाणकाले (prayāṇakāle) - at the time of death; च (ca) - and; कथं (kathaṃ) - how; ज्ञेयः (jñeyaḥ) - to be known; असि (asi) - are; नियतात्मभिः (niyatātmabhiḥ) - by the self-controlled;]
(How, O Madhusudana, is the lord of sacrifices to be known by the self-controlled in this body? And how at the time of death?)
O Madhusudana, how can the self-controlled know you as the lord of sacrifices in this body, and how at the time of death?
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Lord spoke:
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते। भूतभावोद्भवकरो विसर्गः कर्मसञ्ज्ञितः ॥६-३०-३॥
akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate। bhūtabhāvodbhavakaro visargaḥ karmasañjñitaḥ ॥6-30-3॥
[अक्षरम् (akṣaram) - imperishable; ब्रह्म (brahma) - Brahman; परमम् (paramam) - supreme; स्वभावः (svabhāvaḥ) - nature; अध्यात्मम् (adhyātmam) - spiritual essence; उच्यते (ucyate) - is called; भूतभावोद्भवकरः (bhūtabhāvodbhavakaraḥ) - source of the material existence; विसर्गः (visargaḥ) - creation; कर्म (karma) - action; सञ्ज्ञितः (sañjñitaḥ) - is called;]
(The imperishable is the supreme Brahman; its nature is called spiritual essence. The source of the material existence and creation is called action.)
The supreme Brahman is imperishable, and its inherent nature is referred to as spiritual essence. The process that leads to the creation of material existence is known as action.
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥६-३०-४॥
adhibhūtaṁ kṣaro bhāvaḥ puruṣaścādhidaivatam। adhiyajño'ham evātra dehe dehabhṛtāṁ vara ॥6-30-4॥
[अधिभूतं (adhibhūtaṁ) - pertaining to the physical realm; क्षरः (kṣaraḥ) - perishable; भावः (bhāvaḥ) - nature; पुरुषः (puruṣaḥ) - person; च (ca) - and; अधिदैवतम् (adhidaivatam) - pertaining to the divine realm; अधियज्ञः (adhiyajñaḥ) - pertaining to the sacrifice; अहम् (aham) - I; एव (eva) - indeed; अत्र (atra) - here; देहे (dehe) - in the body; देहभृताम् (dehabhṛtām) - of the embodied beings; वर (vara) - O best; ॥६-३०-४॥ (॥6-30-4॥) - (verse number);]
(Pertaining to the physical realm is the perishable nature, and the person is pertaining to the divine realm. Pertaining to the sacrifice, I am indeed here in the body, O best of the embodied beings.)
The perishable nature is related to the physical realm, and the person is associated with the divine realm. I am indeed the one related to the sacrifice here in the body, O best among the embodied beings.
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥६-३०-५॥
antakāle ca māmeva smaranmuktvā kalevaram। yaḥ prayāti sa madbhāvaṃ yāti nāstyatra saṃśayaḥ ॥6-30-5॥
[अन्तकाले (antakāle) - at the time of death; च (ca) - and; माम् (mām) - me; एव (eva) - only; स्मरन् (smaran) - remembering; मुक्त्वा (muktvā) - having left; कलेवरम् (kalevaram) - the body; यः (yaḥ) - who; प्रयाति (prayāti) - departs; सः (saḥ) - he; मद्भावम् (madbhāvam) - my nature; याति (yāti) - attains; न (na) - not; अस्ति (asti) - there is; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(At the time of death, remembering me alone, he who departs, having left the body, attains my nature; there is no doubt here.)
At the time of death, whoever remembers me and leaves the body, he attains my nature; there is no doubt about this.
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्। तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥६-३०-६॥
yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalevaram। taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ ॥6-30-6॥
[यं (yaṁ) - whichever; यम् (yam) - which; वा (vā) - or; अपि (api) - also; स्मरन् (smaran) - remembering; भावम् (bhāvam) - state of being; त्यजति (tyajati) - gives up; अन्ते (ante) - at the end; कलेवरम् (kalevaram) - body; तम् (tam) - that; तम् (tam) - that; एव (eva) - certainly; एति (eti) - attains; कौन्तेय (kaunteya) - O son of Kunti; सदा (sadā) - always; तद्भावभावितः (tadbhāvabhāvitaḥ) - absorbed in such thoughts;]
(Whichever state of being one remembers at the end when he gives up the body, O son of Kunti, he certainly attains that state, being always absorbed in such thoughts.)
O son of Kunti, whatever state of being one remembers when leaving the body at the end of life, that state he will attain, being always absorbed in such thoughts.
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च। मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥६-३०-७॥
tasmātsarveṣu kāleṣu māmanusmara yudhya ca। mayyarpitamanobuddhirmāmevaiṣyasyasaṃśayaḥ ॥6-30-7॥
[तस्मात् (tasmāt) - therefore; सर्वेषु (sarveṣu) - in all; कालेषु (kāleṣu) - times; माम् (mām) - me; अनुस्मर (anusmara) - remember; युध्य (yudhya) - fight; च (ca) - and; मयि (mayi) - in me; अर्पित (arpita) - surrendered; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; माम् (mām) - to me; एव (eva) - certainly; एष्यसि (eṣyasi) - you will come; असंशयः (asaṃśayaḥ) - without doubt;]
(Therefore, at all times, remember me and fight. With mind and intellect surrendered to me, you will certainly come to me without doubt.)
Therefore, always remember me and engage in the battle. With your mind and intellect dedicated to me, you will undoubtedly come to me.
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना। परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥६-३०-८॥
abhyāsayogayuktena cetasā nānyagāminā। paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ॥6-30-8॥
[अभ्यास (abhyāsa) - practice; योग (yoga) - union; युक्तेन (yuktena) - with united; चेतसा (cetasā) - by the mind; न (na) - not; अन्य (anya) - other; गामिना (gāminā) - going; परमं (paramaṃ) - supreme; पुरुषं (puruṣaṃ) - person; दिव्यं (divyaṃ) - divine; याति (yāti) - attains; पार्थ (pārtha) - O son of Pritha; अनुचिन्तयन् (anucintayan) - contemplating;]
(With a mind united by the practice of yoga, not going elsewhere, contemplating the supreme divine person, O son of Pritha, attains.)
O son of Pritha, by practicing yoga with a focused mind and contemplating the supreme divine person, one attains that state.
कविं पुराणमनुशासितार; मणोरणीयांसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूप; मादित्यवर्णं तमसः परस्तात् ॥६-३०-९॥
kaviṃ purāṇamanuśāsitāra; maṇoraṇīyāṃsamanusmaredyaḥ। sarvasya dhātāramacintyarūpa; mādityavarṇaṃ tamasaḥ parastāt ॥6-30-9॥
[कविम् (kavim) - the seer; पुराणम् (purāṇam) - ancient; अनुशासितारम् (anuśāsitāram) - the ruler; मणः (maṇaḥ) - mind; अणीयांसम् (aṇīyāṃsam) - subtler than the atom; अनुस्मरेत् (anusmaret) - should meditate; यः (yaḥ) - who; सर्वस्य (sarvasya) - of all; धातारम् (dhātāram) - the supporter; अचिन्त्यरूपम् (acintyarūpam) - of inconceivable form; आदित्यवर्णम् (ādityavarṇam) - sun-colored; तमसः (tamasaḥ) - of darkness; परस्तात् (parastāt) - beyond;]
(The seer, the ancient, the ruler, subtler than the mind, who should meditate, the supporter of all, of inconceivable form, sun-colored, beyond darkness.)
One should meditate upon the ancient seer, the ruler, who is subtler than the mind, the supporter of all, of inconceivable form, sun-colored, and beyond darkness.
प्रयाणकाले मनसाचलेन; भक्त्या युक्तो योगबलेन चैव। भ्रुवोर्मध्ये प्राणमावेश्य सम्य; क्स तं परं पुरुषमुपैति दिव्यम् ॥६-३०-१०॥
prayāṇakāle manasācalena; bhaktyā yukto yogabalena caiva। bhruvormadhye prāṇamāveśya samyak; sa taṃ paraṃ puruṣamupaiti divyam ॥6-30-10॥
[प्रयाणकाले (prayāṇakāle) - at the time of departure; मनसा (manasā) - with mind; अचलेन (acalena) - unwavering; भक्त्या (bhaktyā) - with devotion; युक्तः (yuktaḥ) - engaged; योगबलेन (yogabalena) - by the power of yoga; च (ca) - and; एव (eva) - certainly; भ्रुवोः (bhruvoḥ) - between the eyebrows; मध्ये (madhye) - in the middle; प्राणम् (prāṇam) - life air; आवेश्य (āveśya) - fixing; सम्यक् (samyak) - completely; सः (saḥ) - he; तम् (tam) - that; परम् (param) - supreme; पुरुषम् (puruṣam) - Person; उपैति (upaiti) - attains; दिव्यम् (divyam) - divine.;]
(At the time of departure, with an unwavering mind, engaged with devotion, and by the power of yoga, fixing the life air completely between the eyebrows, he attains that supreme divine Person.)
At the time of death, one who departs with a steady mind, full of devotion, and empowered by yoga, focusing the life force between the eyebrows, reaches the supreme divine Personality.
यदक्षरं वेदविदो वदन्ति; विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो ब्रह्मचर्यं चरन्ति; तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥६-३०-११॥
yadakṣaraṃ vedavido vadanti; viśanti yadyatayo vītarāgāḥ। yadicchanto brahmacaryaṃ caranti; tatte padaṃ saṅgraheṇa pravakṣye ॥6-30-11॥
[यदक्षरम् (yadakṣaram) - that syllable; वेदविदः (vedavidaḥ) - knowers of the Vedas; वदन्ति (vadanti) - speak; विशन्ति (viśanti) - enter; यतयः (yatayaḥ) - ascetics; वीतरागाः (vītarāgāḥ) - free from passion; यत् (yat) - which; इच्छन्तः (icchantaḥ) - desiring; ब्रह्मचर्यम् (brahmacaryam) - celibacy; चरन्ति (caranti) - practice; तत् (tat) - that; ते (te) - to you; पदम् (padam) - state; सङ्ग्रहेण (saṅgraheṇa) - in brief; प्रवक्ष्ये (pravakṣye) - I shall explain.;]
(That syllable which the knowers of the Vedas speak of; which the ascetics free from passion enter; desiring which they practice celibacy; that state I shall explain to you in brief.)
I shall briefly explain to you that state, which is spoken of by the knowers of the Vedas, entered by the passionless ascetics, and for which they practice celibacy.
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च। मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥६-३०-१२॥
sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca। mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām ॥6-30-12॥
[सर्वद्वाराणि (sarvadvārāṇi) - all gates; संयम्य (saṃyamya) - controlling; मनो (mano) - mind; हृदि (hṛdi) - in the heart; निरुध्य (nirudhya) - restraining; च (ca) - and; मूर्ध्नि (mūrdhni) - on the head; आधाय (ādhāya) - placing; आत्मनः (ātmanaḥ) - of the self; प्राणम् (prāṇam) - breath; आस्थितः (āsthitaḥ) - being situated; योगधारणाम् (yogadhāraṇām) - in the practice of yoga;]
(Controlling all gates, restraining the mind in the heart, placing the breath of the self on the head, being situated in the practice of yoga.)
By controlling all the senses, focusing the mind in the heart, and placing the life force at the top of the head, one remains steadfast in the practice of yoga.
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्। यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥६-३०-१३॥
omityekākṣaraṃ brahma vyāharanmāmanusmaran। yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatim ॥6-30-13॥
[ओम् (om) - Om; इति (iti) - thus; एकाक्षरम् (ekākṣaram) - one-syllabled; ब्रह्म (brahma) - Brahman; व्याहरन् (vyāharan) - uttering; माम् (mām) - me; अनुस्मरन् (anusmaran) - remembering; यः (yaḥ) - who; प्रयाति (prayāti) - departs; त्यजन् (tyajan) - leaving; देहम् (deham) - body; सः (saḥ) - he; याति (yāti) - goes; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Uttering the one-syllabled 'Om', remembering me, he who departs leaving the body, goes to the supreme state.)
He who departs from the body, uttering the sacred syllable 'Om' and remembering me, reaches the highest state.
अनन्यचेताः सततं यो मां स्मरति नित्यशः। तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥६-३०-१४॥
ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ। tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ ॥6-30-14॥
[अनन्यचेताः (ananyacetāḥ) - with undistracted mind; सततं (satataṃ) - constantly; यः (yaḥ) - who; माम् (mām) - me; स्मरति (smarati) - remembers; नित्यशः (nityaśaḥ) - always; तस्य (tasya) - to him; अहम् (aham) - I; सुलभः (sulabhaḥ) - am easily attainable; पार्थ (pārtha) - O son of Pritha; नित्ययुक्तस्य (nityayuktasya) - of the constantly engaged; योगिनः (yoginaḥ) - of the yogi;]
(With undistracted mind, constantly who remembers me always, to him I am easily attainable, O son of Pritha, of the constantly engaged yogi.)
O son of Pritha, I am easily attainable by that constantly engaged yogi who always remembers me with an undistracted mind.
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥६-३०-१५॥
māmupetya punarjanma duḥkhālayamaśāśvatam। nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ॥6-30-15॥
[माम् (mām) - me; उपेत्य (upetya) - having attained; पुनः (punaḥ) - again; जन्म (janma) - birth; दुःखालयम् (duḥkhālayam) - abode of sorrow; अशाश्वतम् (aśāśvatam) - impermanent; न (na) - not; आप्नुवन्ति (āpnuvanti) - attain; महात्मानः (mahātmānaḥ) - great souls; संसिद्धिम् (saṃsiddhim) - perfection; परमाम् (paramām) - supreme; गताः (gatāḥ) - having attained;]
(Having attained me, great souls do not attain rebirth, the abode of sorrow, which is impermanent; having attained supreme perfection.)
Great souls, having reached me, do not undergo rebirth, which is the abode of sorrow and is impermanent; they have attained the highest perfection.
आ ब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन। मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥६-३०-१६॥
ā brahmabhuvanāllokāḥ punarāvartino'rjuna। māmupetya tu kaunteya punarjanma na vidyate ॥6-30-16॥
[आ (ā) - up to; ब्रह्मभुवनात् (brahmabhuvanāt) - from the world of Brahma; लोकाः (lokāḥ) - worlds; पुनरावर्तिनः (punarāvartinaḥ) - subject to return; अर्जुन (arjuna) - O Arjuna; माम् (mām) - to Me; उपेत्य (upetya) - having attained; तु (tu) - but; कौन्तेय (kaunteya) - O son of Kunti; पुनर्जन्म (punarjanma) - rebirth; न (na) - not; विद्यते (vidyate) - exists;]
(Up to the world of Brahma, the worlds are subject to return, O Arjuna. But having attained Me, O son of Kunti, rebirth does not exist.)
O Arjuna, all worlds, including the world of Brahma, are subject to return. However, upon reaching Me, O son of Kunti, there is no rebirth.
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः। रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥६-३०-१७॥
sahasrayugaparyantamaharyadbrahmaṇo viduḥ। rātriṃ yugasahasrāntāṃ te'horātravido janāḥ ॥6-30-17॥
[सहस्रयुगपर्यन्तम् (sahasrayugaparyantam) - lasting for a thousand ages; अहः (ahaḥ) - day; यत् (yat) - which; ब्रह्मणः (brahmaṇaḥ) - of Brahma; विदुः (viduḥ) - know; रात्रिम् (rātrim) - night; युगसहस्रान्ताम् (yugasahasrāntām) - ending in a thousand ages; ते (te) - they; अहोरात्रविदः (ahorātravidaḥ) - who know day and night; जनाः (janāḥ) - people;]
(The day of Brahma is known to be lasting for a thousand ages; the night is also ending in a thousand ages. Those who know day and night are the people.)
The people who understand the concept of day and night know that a day of Brahma lasts for a thousand ages, and similarly, the night ends in a thousand ages.
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे। रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसञ्ज्ञके ॥६-३०-१८॥
avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame। rātryāgame pralīyante tatraivāvyaktasañjñake ॥6-30-18॥
[अव्यक्तात् (avyaktāt) - from the unmanifest; व्यक्तयः (vyaktayaḥ) - manifested beings; सर्वाः (sarvāḥ) - all; प्रभवन्ति (prabhavanti) - come forth; अहरागमे (aharāgame) - at the coming of day; रात्र्यागमे (rātryāgame) - at the coming of night; प्रलीयन्ते (pralīyante) - dissolve; तत्र (tatra) - there; एव (eva) - indeed; अव्यक्तसञ्ज्ञके (avyaktasañjñake) - in the unmanifest, so called;]
(From the unmanifest, all manifested beings come forth at the coming of day; at the coming of night, they dissolve there indeed in the unmanifest, so called.)
All beings emerge from the unmanifest at the dawn of the day and dissolve back into it at nightfall, in that which is called the unmanifest.
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते। रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥६-३०-१९॥
bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate। rātryāgame'vaśaḥ pārtha prabhavatyaharāgame ॥6-30-19॥
[भूतग्रामः (bhūtagrāmaḥ) - the multitude of beings; सः (saḥ) - he; एव (eva) - indeed; अयम् (ayam) - this; भूत्वा (bhūtvā) - having been; भूत्वा (bhūtvā) - having been; प्रलीयते (pralīyate) - is dissolved; रात्र्यागमे (rātryāgame) - at the coming of night; अवशः (avaśaḥ) - helplessly; पार्थ (pārtha) - O son of Pritha; प्रभवति (prabhavati) - manifests; अहरागमे (aharāgame) - at the coming of day;]
(The multitude of beings, indeed, having been, having been, is dissolved. At the coming of night, helplessly, O son of Pritha, manifests at the coming of day.)
The multitude of beings repeatedly comes into existence and is dissolved helplessly with the arrival of night, O son of Pritha, and manifests again with the arrival of day.
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः। यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥६-३०-२०॥
parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ। yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ॥6-30-20॥
[परस्तस्मात् (parastasmāt) - beyond that; तु (tu) - but; भावः (bhāvaḥ) - existence; अन्यः (anyaḥ) - another; अव्यक्तः (avyaktaḥ) - unmanifest; अव्यक्तात् (avyaktāt) - than the unmanifest; सनातनः (sanātanaḥ) - eternal; यः (yaḥ) - who; सः (saḥ) - he; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; नश्यत्सु (naśyatsu) - perishing; न (na) - not; विनश्यति (vinaśyati) - perishes;]
(But beyond that, there is another eternal unmanifest existence, which does not perish even when all beings perish.)
Beyond the manifest and the unmanifest, there exists another eternal reality that remains unaffected even when all beings cease to exist.
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्। यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥६-३०-२१॥
avyakto'kṣara ityuktastamāhuḥ paramāṃ gatim। yaṃ prāpya na nivartante taddhāma paramaṃ mama ॥6-30-21॥
[अव्यक्तः (avyaktaḥ) - unmanifest; अक्षरः (akṣaraḥ) - imperishable; इति (iti) - thus; उक्तः (uktaḥ) - said; तम् (tam) - that; आहुः (āhuḥ) - call; परमाम् (paramām) - supreme; गतिम् (gatim) - goal; यम् (yam) - which; प्राप्य (prāpya) - having attained; न (na) - not; निवर्तन्ते (nivartante) - return; तत् (tat) - that; धाम (dhāma) - abode; परमम् (paramam) - supreme; मम (mama) - my;]
(The unmanifest, the imperishable, thus it is said, they call it the supreme goal. Having attained which, they do not return, that is my supreme abode.)
The unmanifest and imperishable is said to be the supreme goal. Upon reaching it, one does not return; that is my supreme abode.
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया। यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥६-३०-२२॥
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā। yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam ॥6-30-22॥
[पुरुषः (puruṣaḥ) - the person; सः (saḥ) - he; परः (paraḥ) - transcendental; पार्थ (pārtha) - O son of Pṛthā; भक्त्या (bhaktyā) - by devotion; लभ्यः (labhyaḥ) - can be achieved; त्वनन्यया (tvananyayā) - by exclusive; यस्मिन् (yasmin) - in whom; अन्तःस्थानि (antaḥsthāni) - all beings; भूतानि (bhūtāni) - exist; येन (yena) - by whom; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - is pervaded;]
(The person, he, the transcendental, O son of Pṛthā, can be achieved by devotion by exclusive. In whom all beings exist, by whom all this is pervaded.)
The Supreme Person, O son of Pṛthā, can be attained only by exclusive devotion. All beings reside in Him, and by Him, all this is pervaded.
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः। प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥६-३०-२३॥
yatra kāle tvanāvṛttimāvṛttiṃ caiva yoginaḥ। prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha ॥6-30-23॥
[यत्र (yatra) - where; काले (kāle) - time; तु (tu) - indeed; अनावृत्तिम् (anāvṛttim) - non-return; आवृत्तिं (āvṛttiṃ) - return; च (ca) - and; एव (eva) - certainly; योगिनः (yoginaḥ) - yogis; प्रयाता (prayātā) - departed; यान्ति (yānti) - go; तं (taṃ) - that; कालं (kālaṃ) - time; वक्ष्यामि (vakṣyāmi) - I will tell; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Where indeed, at the time, yogis who have departed go to non-return and return, that time I will tell, O best of the Bharatas.)
O best of the Bharatas, I will tell you about the time when yogis, having departed, go to either non-return or return.
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्। तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥६-३०-२४॥
agnirjyotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam। tatra prayātā gacchanti brahma brahmavido janāḥ ॥6-30-24॥
[अग्निः (agniḥ) - fire; ज्योतिः (jyotiḥ) - light; अहः (ahaḥ) - day; शुक्लः (śuklaḥ) - bright; षण्मासाः (ṣaṇmāsāḥ) - six months; उत्तरायणम् (uttarāyaṇam) - northern course; तत्र (tatra) - there; प्रयाताः (prayātāḥ) - departed; गच्छन्ति (gacchanti) - go; ब्रह्म (brahma) - Brahman; ब्रह्मविदः (brahmavidaḥ) - knowers of Brahman; जनाः (janāḥ) - people;]
(Fire, light, day, bright, six months, northern course. There, the departed go to Brahman, the knowers of Brahman, people.)
The people who know Brahman, when they depart during the bright day, the light, the fire, the six months of the northern course, they go to Brahman.
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्। तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥६-३०-२५॥
dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam। tatra cāndramaśaṃ jyotiryogī prāpya nivartate ॥6-30-25॥
[धूमः (dhūmaḥ) - smoke; रात्रिः (rātriḥ) - night; तथा (tathā) - and; कृष्णः (kṛṣṇaḥ) - dark; षण्मासाः (ṣaṇmāsāḥ) - six months; दक्षिणायनम् (dakṣiṇāyanam) - southern course; तत्र (tatra) - there; चान्द्रमसम् (cāndramaśam) - lunar; ज्योतिः (jyotiḥ) - light; योगी (yogī) - yogi; प्राप्य (prāpya) - having attained; निवर्तते (nivartate) - returns;]
(Smoke, night, and dark; six months of the southern course; there, the yogi, having attained the lunar light, returns.)
The yogi who passes away during the smoke, night, and dark six months of the southern course, reaches the lunar light and returns.
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते। एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥६-३०-२६॥
śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate। ekayā yātyanāvṛttimanyayāvartate punaḥ ॥6-30-26॥
[शुक्ल (śukla) - white; कृष्णे (kṛṣṇe) - black; गती (gatī) - paths; हि (hi) - indeed; एते (ete) - these; जगतः (jagataḥ) - of the world; शाश्वते (śāśvate) - eternal; मते (mate) - in the opinion; एकया (ekayā) - by one; याति (yāti) - goes; अनावृत्तिम् (anāvṛttim) - non-return; अन्यया (anyayā) - by the other; आवर्तते (āvartate) - returns; पुनः (punaḥ) - again;]
(White and black are these paths of the world, eternal in the opinion. By one, one goes to non-return; by the other, one returns again.)
In the eternal opinion of the world, there are two paths: the path of light and the path of darkness. By one path, one reaches a state of no return, while by the other, one returns again.
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन। तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥६-३०-२७॥
naite sṛtī pārtha jānan-yogī muhyati kaścana। tasmāt-sarveṣu kāleṣu yoga-yukto bhavārjuna ॥6-30-27॥
[न (na) - not; एते (ete) - these; सृती (sṛtī) - paths; पार्थ (pārtha) - O son of Pritha; जानन् (jānan) - knowing; योगी (yogī) - a yogi; मुह्यति (muhyati) - is deluded; कश्चन (kaścana) - anyone; तस्मात् (tasmāt) - therefore; सर्वेषु (sarveṣu) - in all; कालेषु (kāleṣu) - times; योगयुक्तः (yoga-yuktaḥ) - engaged in yoga; भव (bhava) - be; अर्जुन (arjuna) - Arjuna;]
(Not these paths, O son of Pritha, knowing a yogi is deluded anyone. Therefore, in all times, engaged in yoga be, Arjuna.)
O son of Pritha, knowing these paths, a yogi is never deluded. Therefore, always be engaged in yoga, Arjuna.
वेदेषु यज्ञेषु तपःसु चैव; दानेषु यत्पुण्यफलं प्रदिष्टम्। अत्येति तत्सर्वमिदं विदित्वा; योगी परं स्थानमुपैति चाद्यम् ॥६-३०-२८॥
vedeṣu yajñeṣu tapaḥsu caiva; dāneṣu yatpuṇyaphalaṃ pradiṣṭam। atyeti tatsarvamidaṃ viditvā; yogī paraṃ sthānamupaiti cādyam ॥6-30-28॥
[वेदेषु (vedeṣu) - in the Vedas; यज्ञेषु (yajñeṣu) - in the sacrifices; तपःसु (tapaḥsu) - in the austerities; च (ca) - and; एव (eva) - certainly; दानेषु (dāneṣu) - in the charities; यत् (yat) - which; पुण्यफलं (puṇyaphalaṃ) - meritorious fruit; प्रदिष्टम् (pradiṣṭam) - promised; अत्येति (atyeti) - surpasses; तत् (tat) - that; सर्वम् (sarvam) - all; इदम् (idam) - this; विदित्वा (viditvā) - having known; योगी (yogī) - the yogi; परम् (param) - supreme; स्थानम् (sthānam) - abode; उपैति (upaiti) - attains; च (ca) - and; आद्यम् (ādyam) - primeval;]
(In the Vedas, in the sacrifices, in the austerities, and certainly in the charities, the meritorious fruit which is promised, surpasses all this; having known that, the yogi attains the supreme and primeval abode.)
The yogi, having understood the promised meritorious fruits of the Vedas, sacrifices, austerities, and charities, surpasses all these and attains the supreme, primeval abode.
