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But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death, know the Brahman, the whole Adhyitma, and all action.
Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhuta? And who is the Adhiyagna, and how in this body, O destroyer of Madhu? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs? The Deity said: The Brahman is the supreme, the indestructibleIts manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action.
The Adhibhuta is all perishable thingsThe Adhidaivata is the (primal) being. And the Adhiyagna, O best of embodied (beings)! is I myself in this body. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kunti! having been used to ponder on it.
Therefore, at all times remember me, and engage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being, O son of Pritha! with a mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him.
He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows, and meditates on the ancient Seer, the ruler, more minute than the minutest atom, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness, he attains to that transcendent and divine Being. I will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed; and wishing for which, people pursue the mode of life of Brahmakarins. He who leaves the body and departs (from this world), stopping up all passages, and confining the mind within the heart placing the life-breath in the head, and adhering to uninterrupted meditation,
repeating the single syllable `Om,' (signifying) the eternal Brahman, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Pritha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes.
All worlds, O Arguna! up to the world of Brahman, are (destined) to return. But, O son of Kunti! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons who know day and night. On the advent of day, all perceptible things are produced from the unperceived; and on the advent of night they dissolve in that same (principle) called the unperceived.
This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pritha! issues forth on the advent of day, without a will of its own. But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns. That is my supreme abode.
That supreme Being, O son of Pritha! he in whom all these entities dwell, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day, the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman.
Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns. These two paths, bright and dark, are deemed to be eternal in this world. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded. Therefore at all times be possessed of devotion, O Arguna!
A devotee knowing all this, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise.
Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me.
This whole universe is pervaded, by me in an unperceived form. All entities live in me, but I, do not live in them. Nor yet do all entities live in meSee my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me.
At the expiration of a Kalpa, O son of Kunti! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature, I bring forth again and again this whole collection of entities, without a will of its own, by the power of nature. But, O Arguna! these actions do not fetter me, who remain like one unconcerned, and who am unattached to those actions.
Nature gives birth to movables and immovables through me, the supervisor, and by reason of that, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain knowledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body.
But the high-souled ones, O son of Pritha! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves, firm in their vows, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as allpervading in numerous forms.
I am the Kratu, I am the Yagna, I am the Svadha, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om, the Rik, Saman, and Yagus also; the goal, the sustainer, the lord, the supervisor, the residence, the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed.
I cause heat and I send forth and stop showersI am immortality and also death; and I, O Arguna! am that which is and that which is not. Those who know the three (branches of) knowledge, who drink the Soma juice, whose sins are washed away, offer sacrifices and pray to me for a passage into heaven; and reaching the holy world of the lord of gods, they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world, they enter the mortal world when (their) merit is exhausted. Thus those who wish for objects of desire, and resort to the ordinances of the three (Vedas), obtain (as the fruit) going and coming.
To those men who worship me, meditating on me and on no one else, and who are constantly devoted, I give new gifts and preserve what is acquired by them. Even those, O son of Kunti! who being devotees of other divinities worship with faith, worship me only, (but) irregularly. For I am the enjoyer as well as the lord of all sacrifices. But they know me not truly, therefore do they fall.
Those who make vows to the gods go to the gods; those who make vows to the manes go to the manes those who worship the Bhutas go to the Bhutas; and those likewise who worship me go to me. Whoever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure. Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me.
Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with your self possessed of (this) devotion, (this) renunciation, you will be released (from the bonds of action) and will come to me. I am alike to all beings; to me none is hateful, none dear. But those who worship me with devotion (dwell) in me, and I too in them. Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved.
He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kunti! that my devotee is never ruined. For, O son of Pritha! even those who are of sinful birth, women, Vaisyas, and Sudras likewise, resorting to me, attain the supreme goal. What then (need be said of) holy Brahmanas and royal saints who are (my) devotees? Coming to this transitent unhappy world, worship me.
(Place your) mind on me, become my devotee, my worshipper; reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me. Yet again, O you of mighty arms! listen to my excellent words, which, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source; for I am in every way the origin of the gods and great sages.
Yet again, O you of mighty arms! listen to my excellent words, which, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source; for I am in every way the origin of the gods and great sages. Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins.
Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of the senses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers of living beings are from me alone. The seven great sages, and likewise the four ancient Manus, whose descendants are (all) these people in the world, were all born from my mind, (partaking) of my powers.
Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision; of this (there is) no doubt. The wise, full of love, worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy.
To these, who are constantly devoted, and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them. Arguna said: You are the supreme Brahman, the supreme goal, the holiest of the holy.
All sages, as well as the divine sage Narada, Asita, Devala, and Vyasa, call you the eternal being, divine, the first god, the unborn, the all-pervading. And so, too, you tell me yourself, O Kesava! I believe all this that you tell me (to be) true; for, O lord! neither the gods nor demons understand your manifestation. You only know your self by your self.
O best of beings! creator of all things! lord of all things! god of gods! lord of the universe! be pleased to declare without exception your divine emanations, by which emanations you stand pervading all these worlds. How shall I know you, O you of mystic power! always meditating on you? And in what various entities, O lord! should I meditate on you? Again, O Ganardana! do you yourself declare your powers and emanations; because hearing this nectar, I (still) feel no satiety. The Deity said:
Well then, O best of Kauravas! I will state to you my own divine emanations; but (only) the chief (ones), for there is no end to the extent of my (emanations). I am the self, O Gudakesa! seated in the hearts of all beings. I am the beginning and the middle and the end also of all beings. I am Vishnu among the Adityas, the beaming sun among the shining (bodies); I am Mariki among the Maruts, and the moon among the lunar mansions.
Among the Vedas, I am the Sama-vedaI am Indra among the gods. And I am mind among the senses. I am consciousness in (living) beings. And I am Sankara among the Rudras, the lord of wealth among Yakshas and Rakshases. And I am fire among the Vasus, and Meru among the hightopped (mountains). And know me, O Arguna! to be Brihaspati, the chief among domestic priests. I am Skanda among generals. I am the ocean among reservoirs of water.
I am Bhrigu among the great sagesI am the single syllable (OM) among words. Among sacrifices I am the Gapa sacrifice; the Himalaya among the firmly-fixed (mountains); the Asvattha among all trees, and Narada among divine sages; Kitraratha among the heavenly choristers, the sage Kapila among the Siddhas. Among horses know me to be Ukkaissravas, brought forth by (the labours for) the nectar; and Airavata among the great elephants, and the ruler of men among men.
I am the thunderbolt among weapons, the wishgiving (cow) among cowsAnd I am love which generates. Among serpents I am Vasuki. Among Naga snakes I am Ananta; I am Varuna among aquatic beings. And I am Aryaman among the manes, and Yama among rulers. Among demons, too, I am PralhadaI am the king of death (Kala, time) among those that count. Among beasts I am the lord of beasts, and the son of Vinata among birds.
I am the wind among those that blowI am Rama among those that wield weapons. Among fishes I am Makara, and among streams the Gahnavi. Of created things I am the beginning and the end and the middle also, O Arguna! Among sciences, I am the science of the Adhyatma, and I am the argument of controversialists. Among letters I am the letter A, and among the group of compounds the copulative compound. I myself am time inexhaustible, and I the creator whose faces are in all directions.
I am death who seizes all, and the source of what is to be. And among females, fame, fortune, speech, memory, intellect, courage, forgiveness. Likewise among Saman hymns, I am the Brihatsaman, and I the Gayatri among metresI am Margasirsha among the months, the spring among the seasons; of cheats, I am the game of dice; I am the glory of the glorious; victory, I am industry, I am the goodness of the good.
I am Vasudeva among the descendants of Vrishni, and Arguna among the Pandavas. Among sages also, I am Vyasa; and among the discerning ones, I am the discerning Usanas. I am the rod of those that restrain, and the policy of those that desire victory. I am silence respecting secrets. I am the knowledge of those that have knowledge. And, O Arguna! I am also that which is the seed of all things. There is nothing movable or immovable which can exist without me.
O terror of your foes! there is no end to my divine emanations. Here I have declared the extent of (those) emanations only in part. Whatever thing (there is) of power, or glorious, or splendid, know all that to be produced from portions of my energy.
Arguna said: In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are like lotus leaves! I have heard from you at large about the production and dissolution of things, and also about your inexhaustible greatness. O highest lord! what you have said about yourself is so. I wish, O best of beings! to see your divine form.
If, O lord! you think that it is possible for me to look upon it, then, O lord of the possessors of mystic power! show your inexhaustible form to me. The Deity said: In hundreds and in thousands see my forms, O son of Pritha! various, divine, and of various colours and shapes. See the Adityas, Vasus, Rudras, the two Asvins, and Maruts likewise. And O descendant of Bharata! see wonders, in numbers, unseen before.
Within my body, O Gudakesa! see to-day the whole universe, including (everything) movable and immovable, (all) in one, and whatever else you wish to see. But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power. Sangaya said: Having spoken thus, O king! Hari, the great lord of the possessors of mystic power, then showed to the son of Pritha his supreme divine form,
having many mouths and eyes, having (within it) many wonderful sights, having many celestial ornaments, having, many celestial weapons held erect, wearing celestial flowers and vestments, having an anointment of celestial perfumes, full of every wonder, the infinite deity with faces in all directions. If in the heavens, the lustre of a thousand suns burst forth all at once, that would be like the lustre of that mighty one.
There the son of Pandu then observed in the body of the god of gods the whole universe (all) in one, and divided into numerous (divisions). Then Dhanangaya filled with amazement, and with hair standing on end, bowed his head before the god, and spoke with joined hands. Arguna said: O god! I see within your body the gods, as also all the groups of various beings; and the lord Brahman seated on (his) lotus seat, and all the sages and celestial snakes.
I see you, who are of countless forms, possessed of many arms, stomachs, mouths, and eyes on all sides. And, O lord of the universe! O you of all forms! I do not see your end or middle or beginning. I see you bearing a coronet and a mace and a discus a mass of glory, brilliant on all sides, difficult to look at, having on all sides the effulgence of a blazing fire or sun, and indefinable. You are indestructible, the supreme one to be known. You are the highest support of this universe. You are the inexhaustible protector of everlasting piety. I believe you to be the eternal being.
I see you void of beginning, middle, end of infinite power, of unnumbered arms, having the sun and moon for eyes, having a mouth like a blazing fire, and heating the universe with your radiance. For this space between heaven and earth and all the quarters are pervaded by you alone. Looking, at this wonderful and terrible form of yours, O high-souled one! the three worlds are affrighted. For here these groups of gods are entering into you. Some being afraid are praying with joined hands, and the groups of great sages and Siddhas are saying `Welfare!' and praising you with abundant (hymns) of praise.
The Rudras, and Adityas, the Vasus, the Sadhyas, the Visvas, the two Asvins, the Maruts, and the Ushmapas, and the groups of Gandharvas, Yakshas, demons, and Siddhas are all looking at you amazed. Seeing your mighty form, with many mouths and eyes, with many arms, thighs, and feet, with many stomachs, and fearful with many jaws, all people, and I like-wise, are much alarmed, O you of mighty arms! Seeing you, O Vishnu! touching the skies, radiant, possessed of many hues, with a gaping mouth, and with large blazing eyes, I am much alarmed in my inmost self, and feel no courage, no tranquillity.
And seeing your mouths terrible by the jaws, and resembling the fire of destruction, I cannot recognise the (various) directions, I feel no comfort. Be gracious, O lord of gods! who pervadest the universe. And all these sons of Dhritarashtra, together with all the bands of kings, and Bhishma and Drona, and this charioteer's son likewise, together with our principal warriors also, are rapidly entering your mouths, fearful and horrific by (reason of your) jaws. And some with their heads smashed are seen (to be) stuck in the spaces between the teeth.
As the many rapid currents of a river's waters run towards the sea alone, so do these heroes of the human world enter your mouths blazing all round. As butterflies, with increased velocity, enter a blazing fire to their destruction, so too do these people enter your mouths with increased velocity (only) to their destruction. Swallowing all these people, you are licking them over and over again from all sides, with your blazing mouths. Your fierce splendours, O Vishnu! filling the whole universe with (their) effulgence, are heating it.
Tell me who you are in this fierce form. Salutations be to thee, O chief of the gods! Be gracious. I wish to know you, the primeval one, for I do not understand your actions. The Deity said: I am death, the destroyer of the worlds, fully developed, and I am now active about the overthrow of the worlds. Even without you, the warriors standing in the adverse hosts, shall all cease to be. Therefore, be up, obtain glory, and vanquishing (your) foes, enjoy a prosperous kingdom. All these have been already killed by me. Be only the instrument, O Savyasakin!
Drona, and Bhishma, and Gayadratha, and Karna, and likewise other valiant warriors also, whom I have killed, do you kill. Be not alarmed. Do fight. And in the battle you will conquer (your) foes. Sangaya said: Hearing these words of Kesava, the wearer of the coronet, trembling, and with joined hands, bowed down and sorely afraid, and with throat choked up, he again spoke to Krishna after saluting him. Arguna said: It is quite proper, O Hrishikesa! that the universe is delighted and charmed by your renown, that the demons run away affrighted in all directions, and that all the assemblages of Siddhas bow down (to you).
And why, O high-souled one! should they not bow down to you (who are) greater than Brahman, and first cause? O infinite lord of gods! O you pervading the universe! you are the indestructible, that which is, that which is not, and what is beyond them. You are the primal god, the ancient being, you are the highest support of this universe. You are that which has knowledge, that which is the object of knowledge, you are the highest goal. By you is this universe pervaded, O you of infinite forms! You are the wind, Yama, fire, Varuna, the moon, you Pragapati, and the great grandsire. Obeisance be to thee a thousand times, and again and again obeisance to thee!
In front and from behind obeisance to thee! Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory; you pervade all, and therefore you are all!  Whatever I have said contemptuously, for instance, `O Krishna!' `O Yadava!' `O friend!' thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends), for all that, O undegraded one! I ask pardon of you who are indefinable.