Param Bhuyah Pravaksyami lyrics

śrī-bhagavān uvāca paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ

sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhim ito gatah

श्रीभगवान उवाच परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानम उत्तमम यज ज्ञात्वा मुनयः सर्वे परां सिद्धिम इतो गताः

The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

idaṁ jñānam upāśritya mama sādharmyam āgatāḥ sarge’pi nopajāyante pralaye na vyathanti ca

idam jnanam upasritya mama sadharmyam agatah sarge’pi nopajayante pralaye na vyathanti ca

इदं ज्ञानम उपाश्रित्य मम साधर्म्यम आगताः सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च

By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham saṁbhavaḥ sarva-bhūtānāṁ tato bhavati bhārata

mama yonir mahad brahma tasmin garbham dadhamy aham sambhavah sarva-bhutanam tato bhavati bharata

मम योनिर महद ब्रह्म तस्मिन गर्भं दधाम्य अहम संभवः सर्वभूतानां ततो भवति भारत

The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

sarva-yoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā

sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bija-pradah pita

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः तासां ब्रह्म महद योनिर अहं बीजप्रदः पिता

It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.

sattvaṁ rajas tama iti guṇāḥ prakṛti-saṁbhavāḥ nibadhnanti mahā-bāho dehe dehinam avyayam

sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam

सत्त्वं रजस तम इति गुणाः प्रकृतिसंभवाः निबध्नन्ति महाबाहो देहे देहिनम अव्ययम

Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.

tatra sattvaṁ nirmalatvāt prakāśakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena cānagha

tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha

तत्र सत्त्वं निर्मलत्वात प्रकाशकम अनामयम सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ

O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

rajo rāgātmakaṁ viddhi tṛṣṇāsaṅga-samudbhavam tan nibadhnāti kaunteya karma-saṅgena dehinam

rajo ragatmakam viddhi trsnasanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम तन निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम

The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.

tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām pramādālasya-nidrābhis tan nibadhnāti bhārata

tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata

तमस त्व अज्ञानजं विद्धि मोहनं सर्वदेहिनाम प्रमादालस्यनिद्राभिस तन निबध्नाति भारत

O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul.

sattvaṁ sukhe saṣjayati rajaḥ karmaṇi bhārata jñānam āvṛtya tu tamaḥ pramāde saṣjayaty uta

sattvam sukhe sasjayati rajah karmani bharata jnanam avrtya tu tamah pramade sasjayaty uta

सत्त्वं सुखे सष्जयति रजः कर्मणि भारत ज्ञानम आवृत्य तु तमः प्रमादे सष्जयत्य उत

The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.

rajas tamaś cābhibhūya sattvaṁ bhavati bhārata rajaḥ sattvaṁ tamaś caiva tamaḥ sattvaṁ rajas tathā

rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha

रजस तमश चाभिभूय सत्त्वं भवति भारत रजः सत्त्वं तमश चैव तमः सत्त्वं रजस तथा

Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

sarva-dvāreṣu dehe’smin prakāśa upajāyate jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ity uta

sarva-dvaresu dehe’smin prakasa upajayate jnanam yada tada vidyad vivrddham sattvam ity uta

सर्वद्वारेषु देहेऽस्मिन प्रकाश उपजायते ज्ञानं यदा तदा विद्याद विवृद्धं सत्त्वम इत्य उत

The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā rajasy etāni jāyante vivṛddhe bharatarṣabha

lobhah pravrttir arambhah karmanam asamah sprha rajasy etani jayante vivrddhe bharatarsabha

लोभः प्रवृत्तिर आरम्भः कर्मणाम अशमः स्पृहा रजस्य एतानि जायन्ते विवृद्धे भरतर्षभ

O chief of the Bharatas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

aprakāśo’pravṛttiś ca pramādo moha eva ca tamasy etāni jāyante vivṛddhe kuru-nandana

aprakaso’pravrttis ca pramado moha eva ca tamasy etani jayante vivrddhe kuru-nandana

अप्रकाशोऽप्रवृत्तिश च प्रमादो मोह एव च तमस्य एतानि जायन्ते विवृद्धे कुरुनन्दन

O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.

yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt tadottama-vidāṁ lokān amalān pratipadyate

yada sattve pravrddhe tu pralayam yati deha-bhrt tadottama-vidam lokan amalan pratipadyate

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत तदोत्तमविदां लोकान अमलान प्रतिपद्यते

When one dies in the mode of goodness, he attains to the pure higher planets.

rajasi pralayaṁ gatvā karma-saṅgiṣu jāyate tathā pralīnas tamasi mūḍha-yoniṣu jāyate

rajasi pralayam gatva karma-sangisu jayate tatha pralinas tamasi mudha-yonisu jayate

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते तथा प्रलीनस तमसि मूढयोनिषु जायते

When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when he dies in the mode of ignorance, he takes birth in the animal kingdom.

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam

karmanah sukrtasyahuh sattvikam nirmalam phalam rajasas tu phalam duhkham ajnanam tamasah phalam

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम रजसस तु फलं दुःखम अज्ञानं तमसः फलम

By acting in the mode of goodness, one becomes purified. Works done in the mode of passion result in distress, and actions performed in the mode of ignorance result in foolishness.

sattvāt saṁjāyate jñānaṁ rajaso lobha eva ca pramāda-mohau tamaso bhavato’jñānam eva ca

sattvat samjayate jnanam rajaso lobha eva ca pramada-mohau tamaso bhavato’jnanam eva ca

सत्त्वात संजायते ज्ञानं रजसो लोभ एव च प्रमादमोहौ तमसो भवतोऽज्ञानम एव च

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop.

ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ jaghanya-guṇa-vṛtta-sthā adho gacchanti tāmasāḥ

urdhvam gacchanti sattva-stha madhye tisthanti rajasah jaghanya-guna-vrtta-stha adho gacchanti tamasah

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so’dhigacchati

nanyam gunebhyah kartaram yada drastanupasyati gunebhyas ca param vetti mad-bhavam so’dhigacchati

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति गुणेभ्यश च परं वेत्ति मद्भावं सोऽधिगच्छति

When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature.

guṇān etān atītya trīn dehī deha-samudbhavān janma-mṛtyu-jarā-duḥkhair vimukto’mṛtam aśnute

gunan etan atitya trin dehi deha-samudbhavan janma-mrtyu-jara-duhkhair vimukto’mrtam asnute

गुणान एतान अतीत्य त्रीन देही देहसमुद्भवान जन्ममृत्युजरादुःखैर विमुक्तोऽमृतम अश्नुते

When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

arjuna uvāca kair liṅgais trīn guṇān etān atīto bhavati prabho kim-ācāraḥ kathaṁ caitāṁs trīn guṇān ativartate

arjuna uvaca kair lingais trin gunan etan atito bhavati prabho kim-acarah katham caitams trin gunan ativartate

अर्जुन उवाच कैर लिङ्गैस त्रीन गुणान एतान अतीतो भवति प्रभो किमाचारः कथं चैतांस त्रीन गुणान अतिवर्तते

Arjuna inquired: O Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature? 22-25) The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; who regards alike pleasure and pain, and looks on a clod, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all fruitive undertakings--such a man is said to have transcended the modes of nature.

śrī-bhagavān uvāca prakāśaṁ ca pravṛttiṁ ca moham eva ca pāṇḍava na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati

sri-bhagavan uvaca prakasam ca pravrttim ca moham eva ca pandava na dvesti sampravrttani na nivrttani kanksati

श्रीभगवान उवाच प्रकाशं च प्रवृत्तिं च मोहम एव च पाण्डव न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति

English meaning not yet written for this verse.

udāsīnavad āsīno guṇair yo na vicālyate guṇā vartanta ity eva yo’vatiṣṭhati neṅgate

udasinavad asino gunair yo na vicalyate guna vartanta ity eva yo’vatisthati nengate

उदासीनवद आसीनो गुणैर यो न विचाल्यते गुणा वर्तन्त इत्य एव योऽवतिष्ठति नेङ्गते

English meaning not yet written for this verse.

sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ

sama-duhkha-sukhah svasthah sama-lostasma-kancanah tulya-priyapriyo dhiras tulya-nindatma-samstutih

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः तुल्यप्रियाप्रियो धीरस तुल्यनिन्दात्मसंस्तुतिः

English meaning not yet written for this verse.

mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ sarvārambha-parityāgī guṇātītaḥ sa ucyate

manapamanayos tulyas tulyo mitrari-paksayoh sarvarambha-parityagi gunatitah sa ucyate

मानापमानयोस तुल्यस तुल्यो मित्रारिपक्षयोः सर्वारम्भपरित्यागी गुणातीतः स उच्यते

English meaning not yet written for this verse.

māṁ ca yo’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

mam ca yo’vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate

मां च योऽव्यभिचारेण भक्तियोगेन सेवते स गुणान समतीत्यैतान ब्रह्मभूयाय कल्पते

One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca

brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca dharmasya sukhasyaikantikasya ca

ब्रह्मणो हि प्रतिष्ठाहम अमृतस्याव्ययस्य च शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च

And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.