Kim Tad Brahma Kim Adhyatmam lyrics

arjuna uvāca kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣottama adhibhūtaṁ ca kiṁ proktam adhidaivaṁ kim ucyate

arjuna uvaca kim tad brahma kim adhyatmam kim karma purusottama adhibhutam ca kim proktam adhidaivam kim ucyate

अर्जुन उवाच किं तद ब्रह्म किम अध्यात्मं किं कर्म पुरुषोत्तम अधिभूतं च किं प्रोक्तम अधिदैवं किम उच्यते

Arjuna inquired: O Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

adhiyajñaḥ kathaṁ ko’tra dehe’smin madhusūdana prayāṇa-kāle ca kathaṁ jñeyo’si niyatātmabhiḥ

adhiyajnah katham ko’tra dehe’smin madhusudana prayana-kale ca katham jneyo’si niyatatmabhih

अधियज्ञः कथं कोऽत्र देहेऽस्मिन मधुसूदन प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः

How does this Lord of sacrifice live in the body, and in which part does He live, O Madhusudana? And how can those engaged in devotional service know You at the time of death?

śrī-bhagavān uvāca akṣaraṁ brahma paramaṁ svabhāvo’dhyātmam ucyate bhūtabhāvodbhava-karo visargaḥ karma-saṁjñitaḥ

sri-bhagavan uvaca aksaram brahma paramam svabhavo’dhyatmam ucyate bhutabhavodbhava-karo visargah karma-samjnitah

श्रीभगवान उवाच अक्षरं ब्रह्म परमं स्वभावोऽध्यात्मम उच्यते भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः

The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.

adhibhūtaṁ kṣaro bhāvaḥ puruṣaś cādhidaivatam adhiyajño’ham evātra dehe deha-bhṛtāṁ vara

adhibhutam ksaro bhavah purusas cadhidaivatam adhiyajno’ham evatra dehe deha-bhrtam vara

अधिभूतं क्षरो भावः पुरुषश चाधिदैवतम अधियज्ञोऽहम एवात्र देहे देहभृतां वर

Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.

anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ

anta-kale ca mam eva smaran muktva kalevaram yah prayati sa mad-bhavam yati nasty atra samsayah

अन्तकाले च माम एव स्मरन मुक्त्वा कलेवरम यः प्रयाति स मद्भावं याति नास्त्य अत्र संशयः

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ

yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah

यं यं वापि स्मरन भावं त्यजत्य अन्ते कलेवरम तं तम एवैति कौन्तेय सदा तद्भावभावितः

Whatever state of being one remembers when he quits his body, that state he will attain without fail.

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ

tasmat sarvesu kalesu mam anusmara yudhya ca mayy arpita-mano-buddhir mam evaisyasy asamsayah

तस्मात सर्वेषु कालेषु माम अनुस्मर युध्य च मय्य अर्पितमनोबुद्धिर माम एवैष्यस्य असंशयः

Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

abhyāsa-yoga-yuktena cetasā nānya-gāminā paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan

abhyasa-yoga-yuktena cetasa nanya-gamina paramam purusam divyam yati parthanucintayan

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन

He who meditates on the Supreme Lord, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me.

kaviṁ purāṇam anuśāsitāram aṇor aṇīyāṁsam anusmared yaḥ sarvasya dhātāram acintya-rūpam āditya-varṇaṁ tamasaḥ parastāt

kavim puranam anusasitaram anor aniyamsam anusmared yah sarvasya dhataram acintya-rupam aditya-varnam tamasah parastat

कविं पुराणम अनुशासितारम अणोर अणीयांसम अनुस्मरेद यः सर्वस्य धातारम अचिन्त्यरूपम आदित्यवर्णं तमसः परस्तात

One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

prayāṇa-kāle manasācalena bhaktyā yukto yoga-balena caiva bhruvor madhye prāṇam āveśya samyak sa taṁ paraṁ puruṣam upaiti divyam

prayana-kale manasacalena bhaktya yukto yoga-balena caiva bhruvor madhye pranam avesya samyak sa tam param purusam upaiti divyam

प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव भ्रुवोर मध्ये प्राणम आवेश्य सम्यक स तं परं पुरुषम उपैति दिव्यम

One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Lord.

yad akṣaraṁ veda-vido vadanti viśanti yad yatayo vīta-rāgāḥ yad icchanto brahmacaryaṁ caranti tat te padaṁ saṁgraheṇa pravakṣye

yad aksaram veda-vido vadanti visanti yad yatayo vita-ragah yad icchanto brahmacaryam caranti tat te padam samgrahena pravaksye

यद अक्षरं वेदविदो वदन्ति विशन्ति यद यतयो वीतरागाः यद इच्छन्तो ब्रह्मचर्यं चरन्ति तत ते पदं संग्रहेण प्रवक्ष्ये

Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation.

sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca mūrdhny ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām

sarva-dvarani samyamya mano hrdi nirudhya ca murdhny adhayatmanah pranam asthito yoga-dharanam

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च मूर्ध्न्य आधायात्मनः प्राणम आस्थितो योगधारणाम

The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

om ity ekākṣaraṁ brahma vyāharan mām anusmaran yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim

om ity ekaksaram brahma vyaharan mam anusmaran yah prayati tyajan deham sa yati paramam gatim

ओम इत्य एकाक्षरं ब्रह्म व्याहरन माम अनुस्मरन यः प्रयाति त्यजन देहं स याति परमां गतिम

After being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Lord and quits his body, he will certainly reach the spiritual planets.

ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ

ananya-cetah satatam yo mam smarati nityasah tasyaham sulabhah partha nitya-yuktasya yoginah

अनन्यचेताः सततं यो मां स्मरति नित्यशः तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः

For one who remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service.

mām upetya punar-janma duḥkhālayam aśāśvatam nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ

mam upetya punar-janma duhkhalayam asasvatam napnuvanti mahatmanah samsiddhim paramam gatah

माम उपेत्य पुनर्जन्म दुःखालयम अशाश्वतम नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः

After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

ā brahma-bhuvanāl lokāḥ punar-āvartino’rjuna mām upetya tu kaunteya punar-janma na vidyate

a brahma-bhuvanal lokah punar-avartino’rjuna mam upetya tu kaunteya punar-janma na vidyate

आ ब्रह्मभुवनाल लोकाः पुनरावर्तिनोऽर्जुन माम उपेत्य तु कौन्तेय पुनर्जन्म न विद्यते

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ rātriṁ yuga-sahasrāntāṁ te’ho-rātra-vido janāḥ

sahasra-yuga-paryantam ahar yad brahmano viduh ratrim yuga-sahasrantam te’ho-ratra-vido janah

सहस्रयुगपर्यन्तम अहर यद ब्रह्मणो विदुः रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः

By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night.

avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame rātry-āgame pralīyante tatraivāvyakta-saṁjñake

avyaktad vyaktayah sarvah prabhavanty ahar-agame ratry-agame praliyante tatraivavyakta-samjnake

अव्यक्ताद व्यक्तयः सर्वाः प्रभवन्त्य अहरागमे रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके

When Brahma's day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma's night they are all annihilated.

bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate rātry-āgame’vaśaḥ pārtha prabhavaty ahar-āgame

bhuta-gramah sa evayam bhutva bhutva praliyate ratry-agame’vasah partha prabhavaty ahar-agame

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते रात्र्यागमेऽवशः पार्थ प्रभवत्य अहरागमे

Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.

paras tasmāt tu bhāvo’nyo’vyakto’vyaktāt sanātanaḥ yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

paras tasmat tu bhavo’nyo’vyakto’vyaktat sanatanah yah sa sarvesu bhutesu nasyatsu na vinasyati

परस तस्मात तु भावोऽन्योऽव्यक्तोऽव्यक्तात सनातनः यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति

Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.

avyakto’kṣara ity uktas tam āhuḥ paramāṁ gatim yaṁ prāpya na nivartante tad dhāma paramaṁ mama

avyakto’ksara ity uktas tam ahuh paramam gatim yam prapya na nivartante tad dhama paramam mama

अव्यक्तोऽक्षर इत्य उक्तस तम आहुः परमां गतिम यं प्राप्य न निवर्तन्ते तद धाम परमं मम

That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.

puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam

purusah sa parah partha bhaktya labhyas tv ananyaya yasyantah-sthani bhutani yena sarvam idam tatam

पुरुषः स परः पार्थ भक्त्या लभ्यस त्व अनन्यया यस्यान्तःस्थानि भूतानि येन सर्वम इदं ततम

The Supreme Lord, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

yatra kāle tv anāvṛttim āvṛttiṁ caiva yoginaḥ prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha

yatra kale tv anavrttim avrttim caiva yoginah prayata yanti tam kalam vaksyami bharatarsabha

यत्र काले त्व अनावृत्तिम आवृत्तिं चैव योगिनः प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ

O best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, one does or does not come back.

agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam tatra prayātā gacchanti brahma brahma-vido janāḥ

agnir jyotir ahah suklah san-masa uttarayanam tatra prayata gacchanti brahma brahma-vido janah

अग्निर ज्योतिर अहः शुक्लः षण्मासा उत्तरायणम तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः

Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north.

dhūmo rātris tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam tatra cāndramasaṁ jyotir yogī prāpya nivartate

dhumo ratris tatha krsnah sanmasa daksinayanam tatra candramasam jyotir yogi prapya nivartate

धूमो रात्रिस तथा कृष्णः षण्मासा दक्षिणायनम तत्र चान्द्रमसं ज्योतिर योगी प्राप्य निवर्तते

The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back.

śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate ekayā yāty anāvṛttim anyayāvartate punaḥ

sukla-krsne gati hy ete jagatah sasvate mate ekaya yaty anavrttim anyayavartate punah

शुक्लकृष्णे गती ह्य एते जगतः शाश्वते मते एकया यात्य अनावृत्तिम अन्ययावर्तते पुनः

According to the Vedas, there are two ways of passing from this world--one in the light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.

naite sṛtī pārtha jānan yogī muhyati kaścana tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna

naite srti partha janan yogi muhyati kascana tasmat sarvesu kalesu yoga-yukto bhavarjuna

नैते सृती पार्थ जानन योगी मुह्यति कश्चन तस्मात सर्वेषु कालेषु योगयुक्तो भवार्जुन

The devotees who know these two paths, O Arjuna, are never bewildered. Therefore be always fixed in devotion.

vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phalaṁ pradiṣṭam atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti cādyam

vedesu yajnesu tapahsu caiva danesu yat punya-phalam pradistam atyeti tat sarvam idam viditva yogi param sthanam upaiti cadyam

वेदेषु यज्ञेषु तपःसु चैव दानेषु यत पुण्यफलं प्रदिष्टम अत्येति तत सर्वम इदं विदित्वा योगी परं स्थानम उपैति चाद्यम

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.