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 gFtAsAr

Kashmiri Gı̄tāsāra
 gFtAsAr

Kashmiri Gı̄tāsāra
The Issue of the Bhagavadgı̄tā
with 745 Verses

Devanāgarı̄ with Transliteration

and English Translation

Gerard D. C. Kuiken
Also by the Author
Thermodynamics of Irreversible Processes, John Wiley, 1994
Eastern Thought and the Gita, Otam Books, 2012
The Shiva Sutra of Vasugupta, Otam Books, 2017
The Roots of the Bhagavadgı̄tā, Volume I (b), II, Otam Books, 2018
The Original Gita: Striving for Oneness, Motilal
Banarsidass, 2012, second printing 2015
Forthcoming: The Roots of the Bhagavadgı̄tā Volume I (a)

Kashmiri Gı̄tāsāra: The Issue of the Bhagavadgı̄tā with 745 Verses

Copyright C 2019 by Gerard D. C. Kuiken

All rights reserved. No part of this book may be reproduced or transmitted

in any form or by any means, electronic or mechanical, including photo-
copying, recording, or by any information storage and retrieval system,
without prior permission in writing from the author.

Publisher: OTAM Books

Website: www.gdckuiken.com
E-mail: [email protected] for comments, corrections and contact

ISBN 978-90-78623-10-6

Cover design: Margaret Kay Dodd, Studio K Communication Arts, USA

E-mail: [email protected]

Printed in the USA

Contents
Abbreviations page 6

Introductory remarks 7

Gı̄tāmāna in Sanskrit and English 10

Gı̄tāsāra in Sanskrit and English 11

The Kashmiri Gı̄tāsāra in English 63

Bibliography 71
Abbreviations
abl., ablative case loc., locative case
abs., absolutive m., masculine gender
acc., accusative case mfn., masculine, female, neuter or
act., active voice, parasmaipada = adjective
adj., adjective, see mfn. mid., middle voice, ātmanepada
adv., adverb n., neuter gender
BG, BhG, bg, Bhagavadgı̄tā nom., nominative case
caus., causative opt., optative mood
cpd, compound partc., participle
dat., dative case pass., passive voice
du., dual perf., perfect tense
esp., especially pers., personal
f., feminine gender pl., plural
fpp., future passive participle ppp., perfect passive participle
gen., genitive case pr., present tense
imperf., imperfect tense pron., pronoun
imperv., imperative mood sg., singular
ibc., in the beginning of a cpd voc., vocative case
i.e., id est: in other words 1st, first person
ifc., in fini compositi or “at the 2nd, second person
end of a compound” 3rd, third person
√
ind., indeclinable , verb root
indic., indicative mood - , prefix or suffix hyphen
inst., instrumental case , abbreviation symbol
lit., literally
 Introductory remarks
The Bhagavadgı̄tā (BhG) is one of the best known of all the Indian
spiritual scriptures. Dating and authorship of the BhG have been dis-
cussed by the author elsewhere. 1

The BhG is divided into 18 chapters, and Śam . kara (788–820 ce) de-
clared in the beginning of his Gı̄tābhās.ya (Commentary on the BhG)
that it contains 700 verses. 2 The 700 verses are also the number of
verses found in the Critical Edition of the BhG. 3 However, some man-
uscripts in the Critical Apparatus have extra verses, found in the
footnotes of the Critical Edition, and marked as “star-passages.” A
number 4 of Kashmirian recensions of the Mahābhārata (MBh) have
inserted after the BhG a verse known as the Gı̄tāmāna or the extent
of the BhG, 5 declaring that the BhG has 745 verses. It specified that
Krishna spoke 620 verses, Arjuna 57, Sanjaya 67, and Dhritarashtra
one. In these Kashmirian recensions, the Gı̄tāmāna is followed by 51
verses, known as the Gı̄tāsāra, 6 the quintessence or the summary of
the BhG. Belvalkar 7 has argued that the enhanced extent of the BhG
is the extent of the BhG with the Gı̄tāsāra. Compared to the Gı̄tāmāna,
this total has 6 verses too many; also Krishna spoke 2 and Arjuna 30
verses too many, while Sanjaya is short by 26 verses. 8

Belvalkar 9 found that the total is reduced by four verses when trans-
forming three 4-line verses into two 6-line verses, of which there

1
Kuiken 2018, Vol. II, pp. 3–39, and Kuiken 2016.
2
“gı̄tākhyaih. saptabhih. ślokaśataih..” Of these, 645 are śloka verses having 4 lines of 8
syllables, and 55 are tris..tubh verses having 4 lines of 11 syllables. The warrior Arjuna
spoke 84 verses; his charioteer and teacher Krishna 574 verses; Sanjaya, the narrator
and charioteer of the blind King Dhritarashtra, 41 verses; and the king, 1 verse.
3
Belvalkar 1968, pp. 2–77.
4
Belvalkar 1968, p. xv; Bagchee and Adluri 2016, pp. 2, 14, 21, 23.
5
Belvalkar 1939, p. 336; Belvalkar 1968, p. 77, passage 112∗ ; Saha 2018, pp. 148–150.
6
Gı̄tāsāra: Krishna48 + Arjuna 3 = 51. Belvalkar 1968, pp. 79–82, Appendix I, No. 3.
7
Belvalkar 1939; also Rastogi, 1975, pp. 37–38.
8
Krishna 622 + Arjuna 87 + Sanjaya 41 + Dhritarashtra 1 = 751.
9
Belvalkar 1939, pp. 344–47.
 8 Kashmiri Gı̄tāsāra:

are 4,289 in the MBh, 10 bringing the total to 747 verses. Belvalkar
mentioned that many words of Arjuna and Krishna are not their di-
rect words but paraphrases by Sanjaya of their words. The verses
bg1.21cd–23 and bg1.28cd–46 can be considered as paraphrasing
Arjuna by Sanjaya, which reduces Arjuna’s verses and increases
Sanjaya’s verses by 21. Omitting Śrı̄bhagavān uvāca from bg2.2–3 and
Arjuna uvāca from bg2.4–8 increases Sanjaya’s verses by 7, reduces
Krishna’s verses by 2, and Arjuna’s verses by 5. 11 Belvalkar found
in the whole of the BhG not more than eight possibilities to form 6-
line verses for Sanjaya and Arjuna, reducing each of their number
of verses by 2. The four 6-line verses, bg1.20–21ab, bg1.21cd–22, and
bg1.26–27ab, bg1.29cd–30, obtain for Sanjaya 67 verses, and bg10.13–
14ab, bg10.14cd–15, and bg11.36–37ab with bg11.39cd–40 reduce Ar-
juna’s spoken verses by 2. Arjuna still has an excess of two verses. 12
Except for omitting the introductions of two speakers, the words in
the BhG have not been changed or reduced. Two verses spoken by
Arjuna had to be omitted from the BhG to conform with the num-
ber of verses mentioned for Arjuna in the Gı̄tāmāna. In his 1939 pa-
per, Belvalkar referred to the Garbe-Otto 13 expedient of dropping the
two verses bg8.1–2, in which Arjuna asked eight questions, to com-
ply with the number of verses spoken by each speaker given in the
Gı̄tāmāna. However, in 1968, Belvalkar did not adopt the Garbe-Otto
expedient of dropping bg8.1–2 anymore, as he stated in the “Editor-
ial Note” to the Critical Edition of the BhG on page xxiv that “There
remains at the end of the operation a small inevitable error of just 2
extra stanzas for Arjuna which cannot be eliminated.”

The Kashmir recension has an introductory verse to Chapter 13 (not

found in the Calcutta edition of the MBh) in which Arjuna expressed
his wish to understand the following six basic concepts: Primor-
dial Substance (prakr.ti); Primordial Spirit (purus.a); the field (ks.etra);

10
The number of 6-line ślokas in the Mahābhārata is 4,177, and of 6-line tris..tubhs is 112.
Kuiken 2018, Vol. II, p. 26.
11
Krishna 620 + Arjuna 61 + Sanjaya 69 + Dhritarashtra 1 = 751.
12
Krishna 620 + Arjuna 59 + Sanjaya 67 + Dhritarashtra 1 = 747.
13
Belvalkar 1939, p. 347; Kuiken 2018, Vol. II, p. 29.
 The Issue of the Bhagavadgı̄tā with 745 Verses 9

the knower of the field (ks.etrajña); knowledge (jñāna); and the to-be-
known (jñeya). This verse is not a part of the Critical Edition of the
BhG, but it is given in “star-passage” 108∗ . Belvalkar 14 suggested that
it was added only to lessen the abruptness of the introduction of the
“field and the knower of the field (ks.etra–ks.etrajña).” The answers
are given in Chapter 13, and indeed, in the answer the question is
implied. The abruptness of ks.etra and ks.etrajña is questionable, since
ks.etrajña occurs 12 times and ks.etra 84 times before their occurrence
in verse bg13.1 of the BhG in the MBh, contrary to the occurrence of
the adhi words introduced in bg7.30.
An analogue situation holds for bg8.1–2, which is included in the
Critical Edition, lessening the abruptness of the introduction of the
“essence of elements” (adhibhūta), the “essence of the divine agent”
(adhidaiva), and the “essence of sacrifice” (adhiyajña) in bg7.30, the
last verse of Chapter 7. Of these three concepts, only adhiyajña has
occurred before bg7.30 once in the MBh (mb2.30.29a). By their intro-
duction in bg7.30, their occurrence in 8.1–2 might be considered as
being redundant, as the questions are implied in the answers given
in bg8.3–5. The concept of adhyātman occurs 14 times in the MBh be-
fore the BhG, and brahman, action and knowing Krishna have occurred
many times before bg8.1–2. As such, bg8.1–2 might be qualified as a
“star-passage” for the Kashmir recension of the extended BhG, thus
agreeing fully with the specifications given in the Gı̄tāmāna.
Bhattacharjya 15 deleted in his book, The Original Bhagavad Gita Com-
plete with 745 Verses (including all the Rare Verses), the verse bg11.46,
and without discussion the two half-verses bg1.27ab and bg1.37cd.
He added 46 verses from various sources, and attributed them to
Krishna to comply with the Gı̄tāmāna. Agreeing with Bhattacharjya
that verse bg11.46 is a late interpolation that should have been in-
serted before verse bg11.45, only one of the verses bg8.1–2 has to be
assigned a star-passage in the Kashmiri extended BhG to fulfill the
Gı̄tāmāna. By choosing bg8.2, the reference to adhyātman remains.

14
Belvalkar 1968, p. 54, and critical note on p. 104.
15
Bhattacharjya 2014, p. 32; Kuiken 2018, Vol. I(b), p. 124; II, pp. 35–36; Bedekar 1964.
Gı̄tāmāna

s.at. śatāni savim . śāni qV^ftAEn sEv\fAEn

ślokānām . prāha keśavah. | šokAnA\ þAh k
fv,.
arjunah. saptapañcāśat ajn, sØpÑAft^
saptas.as.t.is tu sam . jayah. | sØqE£-t s\jy,.
dhr.tarās.t.rah. ślokam ekam . DtrA£~, šokm
k\
gı̄tāyā mānam ucyate ||
gFtAyA mAnmQyt ;
qV^ s.at. [ind.] six times ftAEn śatāni [n. acc. pl. śata] hundreds sEv\fAEn
savim . śa] and twenty šokAnAm^ ślokānām [m.
. śāni [n. acc. pl. sa-vim
gen. pl. śloka] of verses, of praising or hymning in verses þAh prāha
[3rd sg. perf. indic. act. prāh] spoke, said, expressed, declared k fv,
keśavah. [m. nom. sg. keśava] having long or much or handsome hair, an
epithet of Vis.n.u or Kr.s.n.a ajn, arjunah. [m. nom. sg. arjuna] Arjuna
sØ sapta [f. number] seven pÑAft^ pañcāśat [f. nom. sg. pañcāśat]
fifty sØ sapta [f. cardinal number] seven qE£, s.as.t.ih. [f. nom. sg. s.as.t.i]
sixty t tu [ind.] and, but, or, sometimes used as a mere expletive s\jy,
sam . jayah. [m. nom. sg. sam . jaya, name of the narrator DtrA£~,
. jaya] Sam
dhr.tarās.t.rah. [m. nom. sg. dhr.ta-rās.t.ra] whose empire is firm (name of
the king) šokm^ ślokam [m. acc. sg. śloka] verse ekm^ ekam [m. acc.
sg. eka] one gFtA gı̄tā [f.] song, sacred song or poem ayA ayā [ind.] in
this manner, thus, in this way, as a result mAn māna [m.] size, measure in
√
general, dimension, extent mQyt  mucyate [3rd sg. pr. pass. muc] it is
released, loosed, set free

Krishna spoke 620 verses, Arjuna 57, Sanjaya 67, and Dhritarashtra one
verse. In this manner the extent of the Gita is given.
Gı̄tāsāra

GS1 arjuna uvāca | ajn uvAc.

yad etan nis.kalam . brahma yd
tEà kl\ b}œ
vyomātı̄tam. nirañjanam | &yomAtFt\ EnrÒnm^.
kaivalyam . kevalam . śāntam
. k
{vSy\ kvl\ fAt\
śuddham atyantanirmalam || fˆm(ytEnmlm^;
ajn,√
arjunah. [m. nom. sg. arjuna] Arjuna uvAc uvāca [3rd sg. perf.
act. vac] he spoke, said yd^ yad [pron.] who, which, what, that, whatever;
[n. nom. sg. yad] as regards, as for etd^ etad [n. pron.] this, this here
(esp. what is nearest to speaker, this world here below) En klm^ nis.kalam
[n. nom. sg. nis.-kala] without parts, undivided; nothing (as the oppo-
site of everything: sa-kala) b }œ brahma [n. nom. sg. brahman] Brah-
man, Impersonal Expansion &yom vyoma [n. in cpd for vyoman] sky,
heaven, atmosphere atFtm^ atı̄tam . [n. nom. sg. ppp. atı̄] past, gone be-
yond EnrÒnm^ nirañjanam [n. nom. sg. nir-añjana] unsmeared, spotless,
pure k {vSym^ kaivalyam [n. nom. sg. kevala-ya] perfect isolation; becom-
ing one with the Supreme; beatitude, leading to eternal happiness k vlm^
kevalam [n. nom. sg. kevala] alone, one, excluding others, whole, all,
entire; (ind.) only, merely, solely fAtm^ śāntam [n. nom. sg. śānta] gen-
tle, kind, calm, undisturbed; subsided, ceased, stopped, averted fˆm^ śud-
√
dham [n. nom. sg. ppp. śudh] cleansed, pure, bright, white; genuine,
true a(yt atyanta [from aty-anta] past its proper end or limit, perpet-
ual, perfect Enmlm^ nirmalam [n. nom. sg. nir-mala] spotless, shining,
bright; sinless, virtuous

Arjuna spoke:
As for this world here below nothing is Brahman, gone beyond the spotless
heaven, an entire undisturbed perfect isolation (Kavailya), genuine, perpet-
ual, virtuous,
12 Kashmiri Gı̄tāsāra:

GS2 apratarkyam avijñeyam . aþtÈmEvây\

vināśotpattivarjitam | EvnAfo(pEvEjtm^.
jñānayogavinirmuktam . âAnyogEvEnmÄ\
. brūhi keśava ||
tajjñānam t>âAn\ b}Eh

kfv;
aþtÈm^ apratarkyam [n. nom. sg. a-pratarkya] not to be discussed;
incomprehensible by reason, undefinable, unimaginable aEvâ
ym^ avijñe-
yam [n. nom. sg. a-vi-jñeya] not to be perceived or known or understood;
√
unintelligible EvnAf vināśa [m. from vi- naś] destruction, annihilation,
utter loss u(pE utpatti [f. from ud-patti] arising, birth, origin; becom-
ing visible, coming into existence vEjtm^ varjitam [n. nom. sg. caus.
√ √
ppp. vr.j] (ifc.) without, deprived of âAn jñāna [n. from jñā] know-
ing, knowledge yog yoga employment, application, performance, striving
for Oneness EvEnmÄm^ vinirmuktam [n. nom. sg. vi-nirmukta] liber-
ated, free from t>âAnm^ tajjñānam [n. acc. sg. tad-jñāna] the knowledge
√
of That b }Eh

brāhi [2nd sg. imperv. act. brū] you speak!, you speak
about! k fv keśava [m. voc. sg. keśava] having long or much or hand-
som hair, an epithet of Krishna, O Krishna

unimaginable, unintelligible, annihilation without coming into existence.

O Krishna, liberated by Striving for Oneness by knowledge, speak about
the knowledge of That!
The Issue of the Bhagavadgı̄tā with 745 Verses 13

GS3 śrı̄bhagavān uvāca | ™FBgvAnvAc.

sarvatojyotir ākāśam. svto>yoEtrAkAf\
sarvabhūtagun.ānvitam | svB
tgZAEvtm^.
sarvatah.paramātmānam svt,prmA(mAnm^
aks.ayam. paramam . padam || a"y\ prm\ pdm^;
™FBgvAn^ śrı̄bhagavān [m. nom. sg. bhagavat] the holy or revered one;
the blessed Lord, an epithet of Krishna uvAc uvāca [3rd sg. perf. act.
√
vac] he spoke, said svto sarvato [in cpd for sarvatas] everywhere >yoÿ
√
Et, jyotis [n. nom. sg. jyut] light, brightness aAkAfm^ ākāśam [n.
nom. sg. ākāśa] a free or open space, sky or atmosphere sv sarva [n.]
√
whole, entire, all, everything B
t bhūta [n. ppp. bhū] that which is or ex-
ist, any living being gZ gun.a [m.] quality, Basic Attribute aEvtm^ anvi-
tam [n. nom. sg. anu-ita] gone along with, linked to, endowed with svt,
sarvatah. [ind.] from all sides, entirely prm parama [superlative of
para] most distant, most excellent, extreme, highest aA(mAnm^ ātmānam
[m. acc. sg. ātman] the self, oneself; (ifc.) highest principle of life a"ym^
√
aks.ayam [1st sg. imperf. act. ks.i] I abided, resided (used esp. of an
undisturbed or secret residence) prmm^ paramam [n. acc. sg. parama]
superior, highest, best, most excellent; (ind.) yes, very well pdm^ padam
[n. acc. sg. pada] path, abode, site, home

Krishna spoke:
Light in the sky everywhere, all beings endowed with the Basic Attributes
everywhere, the highest self everywhere, I resided in a superior abode.
14 Kashmiri Gı̄tāsāra:

GS4 anādinidhanam . anAEdEnDn\

devam . mahājyotir atidhruvam | dv\ mhA>yoEtrEtD}vm^.
atyantaparamam . sthānam
. a(ytprm\ -TAn\
śabdādigun.avarjitam || fNdAEdgZvEjtm^;
anAEd anādi [from an-ādi] without beginning EnDnm^ nidhanam [n.
nom. sg. nidhana] end, loss, any finale anAEdEnDnm^ anādinidhanam
[n. nom. sg. an-ādi-nidhana] having neighter beginning nor end, eternal
dvm^ devam [n. nom. sg. deva] deity, god; heavenly, divine mhA mahā
√
[ibc. for mahat] great, huge, large, big >yoEts^ jyotis [n. from jyut]
light, brightness aEt ati [ind.] prefix expressing beyond, excessive D
}vm^
dhruvam [n. nom. sg. dhruva] permanent, firmly fixed, constant, last-
ing, eternal; an introductory verse, the enduring sound, a repeated pre-
lude a(yt atyanta [from ati-anta] past its proper end or limit, endless
prmm^ paramam [n. nom. sg. para] superior -TAnm^ sthānam [n. nom.
sg. sthāna] any place, being fixed or stationary fNd śabda [m.] title;
sound, voice, tone aAEd ādi [m.] (in the middle of cpd) beginning with,
and so on gZ gun.a [m.] quality, Basic Attribute (Guna); Basic Attribute
of the 5 elements (each of which has his own peculiar attributes or attrib-
utes as well as organ of sense; thus 1. ether has śabda or sound for its Guna
and the ear for its organ; 2. the air has tangibility and sound for its Gunas
and the skin for its organ; 3. fire or light has shape or colour, tangibility,
and sound for its Gunas, and the eye for its organ; 4. water has flavour,
shape, tangibility, and sound for its Gunas, and the tongue for its organ;
earth has the preceding Gunas, with the addition of its own peculiar Guna
of smell, and the nose for its organ) vEjtm^ varjitam [n. nom. sg. caus.
√
ppp. vr.j] (ifc.) without, deprived of

The eternal divine great light is beyond the enduring sound, beyond the
superior abode, beginning with a sound without Basic Attributes.
The Issue of the Bhagavadgı̄tā with 745 Verses 15

GS5 yat tat parataram . jyotir y(prtr\ >yoEtr^

dhruvāt parataram . sthitam | D}vA(prtr\ E-Ttm^.
ācaturyugam adyāpi aActygmAEp
kathitam . na hi kasyacit || kETt\ n Eh k-yEct^;
√
yt^ yat [pr. act. partc. i] going; approaching; arriving at, coming to tt^
tat [n. acc. sg. pron. tad] That pr para [adj.] highest, supreme prtrm^
parataram [n. nom. superlative and comparative of para] higher or
√
more supreme than >yoEts^ jyotis [n. from jyut] light, brightness; light
as the type of freedom or bliss or victory pr >yoEts^ para jyotis the high-
est light or truth D
}vAt^ dhruvāt [n. abl. sg. dhruva] from or through re-
maining fixed in one place or constant or firm; through the enduring sound
prtrm^ parataram [n. nom.√ sg. para-tara] more supreme than E-Ttm^
sthitam [n. nom. sg. ppp. sthā] to stand firmly, abiding in; being or
remaining or keeping in any state or condition aActygm^ [n. nom. sg. ā-
catur-yuga] from an era within the four-age cycle: Satya, Tretā, Dvāpara,
Kali aAEp adyāpi [ind. a-dya-api] even now, just now; to this day,
henceforth kETtm^ kathitam [n. nom. sg. kathita] told, said, a discourse
n na [ind.] not Eh hi [ind.] for, because, indeed k-yEcd^ kasyacid [m.
sg. gen. kaścid] of any one

Coming to That, the ultimate light, is through the ultimate enduring sound
state. From an era within the four-age cycle up to this day, it has not been
told to anyone.
16 Kashmiri Gı̄tāsāra:

GS6 ātmadehe mayā sr.s.t.ā aA(mdh myA s£A

prakr.tih. ks.etram eva ca | þkEt, "/mv c.
sakalam . tu bhavet ks.etram . skl\ t Bv(" /\
nis.kalam . paramam . padam || En kl\ prm\ pdm^;
aA(m ātma [m. in cpd for ātman] soul, life, self dh dehe [m. sg. loc.
deha] in the body, in the embodied one myA mayā [m. inst. sg. asmad]
√
by me s£A sr.s.t.ā [f. nom. sg. ppp. sr.j] created, produced, brought forth
þkEt, prakr.tih. [f. nom. sg.√
pra-kr.ti] Primordial Substance, nature "
/m^
ks.etram [n. acc. sg. from ks.i] field; sphere of action ev eva [ind.] just,
as well as, even c ca [ind.] and sklm^ sakalam [n. nom. sg. sa-kala]
all, whole; everything, the whole t tu [ind.] but, and; often an expletive
√
Bvt^ bhavet [3rd sg. pr. opt. act. bhū] should, could or would be or be-
√
come "/m^ ks.etram [n. acc. sg. from ks.i] field; sphere of action En klm^
nis.kalam [n. nom. sg. nis.-kala] without parts, undivided; nothing (oppo-
site of everything: sa-kala) prmm^ paramam [n. nom. sg. para] superior,
ultimate pdm^ padam [n. nom. sg. pada] path, abode, site, home

The embodied self is created by Me as well as the Primordial Substance and

the field. Everything should become the field; nothing is the superior abode.
The Issue of the Bhagavadgı̄tā with 745 Verses 17

GS7 arjuna tvatprasādena ajn (v(þsAd n

śr.n.vantu munisattamaah. | fvt mEnsmA,.
adya muktā mahābāho a mÄA mhAbAho
tvatprasādād dhanam. jaya || (v(þsAdAˆn\jy;
ajn arjuna [m. voc. sg. arjuna] O Arjuna (vt^ tvat [m. abl. sg. pron.
yus.mad] from you þsAd n prāsādena [m. inst. sg. prasāda] by or√with
clearness, brightness, purity fvt śr.n.vantu [3rd pl. imperv. act. śru]
they hear, listen mEn muni [m.] a saint, sage, seer smA, sattamāh. [m.
nom. pl. sat-tama] very good, the best, first a adya [ind.] today, now
√
mÄA, muktāh. [3rd pl. ppp. muc] they liberated, emancipated mhAbAho
mahābāho [m. voc. sg. mahābāhu] O mighty armed one, epithet of Ar-
juna (vt^ tvat [m. abl. sg. yus.mad] from you þsAdAt^ prasādāt [m. abl.
sg. prasāda] from clearness, brightness, purity DnMjy dhanam . jaya [m.
voc. sg. dhana-m . -jaya] O winner of wealth, epithet of Arjuna

O Arjuna, they hear with clarity from you, the best of sages! Now they
are liberated, O Mighty Armed One, due to clarity from you, O Winner of
Wealth.
18 Kashmiri Gı̄tāsāra:

GS8 pramān.am . vedatattvānām . þmAZ\ vdt‚vAnA\

sām. khyādı̄ny abhiyoginām | sA\HyAdFyEByoEgnAm^.
tes.ām
. na vidyate nis.t.hā t
qA\ n Evt En¤A
sarvaih. pās.an.d.ibhih. saha || sv{, pAqEXEB, sh;
þmAZm^ pramān.am [n. nom. sg. pra-māna] measure; authority; right
√
perception; means of acquiring certain knowledge v d veda [m. from vid]
knowledge, true or sacred knowledge t‚vAnAm^ tattvānām [n. gen. pl. tat-
tva] of truth, true states, realities sA\Hy sām . khya [m.] Samkhya philos-
ophy aAdFEn ādı̄ni [n. pl. nom. ādi] beginnings aEByoEgnAm^ abhiyo-
ginām [n. gen. pl. abhiyogin] of intent upon, absorbed in attacking t qAm^
tes.ām [n. gen. pl. pron. tad] of them, their; of these, those n na [ind.] not
√
Evt vidyate [3rd sg. pr. indic. pass. vid] it is found, there is En¤A
nis.t.hā [f.] state, condition, position; firmness, steadiness, attachment, de-
votion, application; completion, perfection; conclusion, end sv {, sarvaih.
[n. inst. pl. sarva] with or by all pAqEXEB, pās.an.d.ibhih. [m. inst. pl.
pās.an.d.in] with or by heretics sh saha [ind.] together, with; conjointly

There is no application of the right perception of sacred knowledge, of truth,

of focus on the beginnings of the Samkhya philosophy by all the heretics
together.
The Issue of the Bhagavadgı̄tā with 745 Verses 19

GS9 kathitam. ca mayā jñānam

. kETt\ c myA âAn\
devānām api durlabham | dvAnAmEp dlBm^.
viśvarūpamayam . divyam . Ev˜!pmy\ Ed&y\
bhairavagranthibindunā || B
{rvg}ETEbdnA;
kETtm^ kathitam [m. acc. sg. kathita] told, said, a discourse c ca [ind.]
and; often a more expletive myA mayā [m. inst. sg. asmad] by me âAnm^
jñānam [n. nom. sg. jñāna] knowing, knowledge  dvAnAm^ devānām [m.
gen. pl. deva] of the gods aEp api [adv.] and, moreover, also, besides
dlBm^ durlabham [n. nom. sg. durlabham] difficult to be obtained or
found, rare Ev˜ viśva [adj.] all, universal; all-pervading or all-containing
!p rūpa [n.] form, shape, figure mym^ mayam [m. acc. sg. maya] suffix
denoting formed from, made of, developed Ed&ym^ divyam [n. nom. sg.
div-ya] divine, heavenly B {rv bhairava [m.] formidable, terrific; relating
to Bhairava (a form of Shiva) g }ET granthi [m.] a knot, a tie, a bunch
of any kind EbdnA bindunā [n. inst. sg. bindu] by or with a detached
particle; by or with a drop, a point, dot (is considered as the point at which
creation begins)

Besides, the knowledge of the gods told by Me is difficult to find. The divine
universal form is developed by the dot knot related to Bhairava.
20 Kashmiri Gı̄tāsāra:

GS10 sus.umn.ā daks.in.e mārge sqMZA dE"Z mAg


darśitā viśvarūpin.ā | dEftA Ev˜!EpZA.
aprakāśam idam . praśnam . aþkAfEmd\ þ—\
yan mayā kathitam . tava || ymyA kETt\ tv;
sqMZA sus.umn.ā [f. nom. sg. su-s.umn.a] very gracious or kind, a particu-
lar artery or vein of the body supposed to be one of the passages for the breath
or spirit; the central subtle channel dE"Z  daks.in.e [n. loc. sg. daks.in.a]
in or on the path, way through, able, skillful, right (not left), south, south-
ern (as being on the right side of a person looking eastward), situated to the
south, turned or directed southward; straightforward; straightforward, sin-
cere; (ind.) on the right mAg mārge [n. loc. sg. mārga] in or on any track,
road, path, way to dEftA darśitā [f. nom. sg. darśita] shown, displayed;
explained; seen, understood; visible, apparent Ev˜ viśva [adj.] all, uni-
versal; all-pervading or all-containing !EpZA rūpin.ā [n. inst. sg. rūpin]
with or by having a (beautiful) form, handsome, well-shaped; (ifc.) having
the form or nature or character of, characterised by, appearing as aþkAfm^
aprakāśam [n. acc. sg. a-prakāśa] not shining, dark; not visible, hidden,
secret idm^ idam [ind.] now, just, even; in this manner; this, this here þ—m^
praśnam [m. acc. sg. praśna] a question, demand, inquiry, a subject of
inquiry yd^ yad [pron.] who, which, what, that; [n. nom. sg. yad] as for,
as regards myA mayā [m. inst. sg. asmad] by or with me kETtm^ kathi-
tam [n. acc. sg. kathita] told, said, a discourse, conversation tv tava [m.
gen. sg. yus.mad] of you, your

The central subtle channel on the southern path is understood by its uni-
versal nature. As for this secret question, your discourse is with Me.
The Issue of the Bhagavadgı̄tā with 745 Verses 21

GS11 nāgnir vāyur na cākāśam . nAE`nvAyn cAkAf\

na ks.itir nāpi vā jalam | n E"EtnAEp vA jlm^.
na manobuddhyaham . kāram
. n mnobh\kAr\
gūd.hārtham . kathitam . tava || g
YAT kETt\ tv
n na [ind.] not aE`n, agnih. [m. nom. sg. agni] fire, sacrificial fire; the
god of fire vAy, vāyuh. [m. nom. sg. vāyu] wind, air; the god of the wind n
na [ind.] not c ca [ind.] and aAkAfm^ ākāśam [n. nom. sg. ākāśa] light,
clearness; free open space, ether n na [ind.] not E"Etr^ ks.itir [m. nom. sg.
ks.iti] abode, dwelling, residence, house; the earth, the soil of the earth n na
[ind.] not aEp api [adv.] and, moreover, also, besides, even vA vā [ind.]
or jlm^ jalam [n. acc. sg. jala] water, any fluid; cold, stupid, ideotic n na
[ind.] not mns^ manas [n.] mind, intellect, understanding, consciousness;
judging or determining (Samkhya) bEˆ buddhi [f.] intelligence, the power
of forming and retaining conceptions and general notions; ascertainment
(Samkhya) ah\kArm^ aham . kāram [m. acc. sg. aham. kāra] I-making, con-
ception of one’s individuality; egotism; self-consciousness (Samkhya) g
Y
gūd.ha [adj.] covered, hidden, concealed, secret aTm^ artham [n. acc. sg.
artha] cause, motive, reason; having to do with; aim, purpose; (ind.) on
account of, in behalf of kETtm^ kathitam [n. acc. sg. kathita] told, said, a
discourse, conversation tv tava [m. gen. sg. yus.mad] of you, your

Not fire, air and ether, not earth or even water, not mind, intelligence or
self-consciousness is the secret reason of your discourse.
22 Kashmiri Gı̄tāsāra:

GS12 anityo nityatām . yāti aEn(yo En(ytA\ yAEt

yadā bhāvam . na paśyati | ydA BAv\ n p[yEt.
śūnyam . nirañjanākāram
. f
y\ EnrÒnAkAr\
nirvān.am. dhruvam avyayam || EnvAZ\ D}vm&yym^;
aEn(y, anityah. [m. nom. sg. anitya] not everlasting, incidental, tran-
sient En(ytAm^ nityatām [f. acc. sg. nityatā] perpetuity, continuance yAEt
√
yāti [3rd sg. pr. indic. act. yā] he goes, goes to any state or condition,
becomes, is (eps. with the acc. of an abstract noun); reaches, enters, ap-
proaches, arrives at, comes to; discovers, undertakes, undergoes (acc.) ydA
yadā [ind.] when, at that time BAvm^ bhāvam [m. acc. sg. bhāva] that
which is or exist, being; becoming, existing n na [ind.] not p[yEt paśyati
√
[3rd sg. pr. indic. act. paś] he sees, perceives f
ym^ śūnyam [n. nom.
sg. śūnya] empty, void; non-existent; vacuum, blank; space, heaven, ether
(ether has śabda or sound for its Guna and the ear for its organ), the sky; va-
cant, void of, free from EnrÒn nirañjana [m.n.] unpainted, spotless, pure,
simple akArm^ akāram [m. acc. sg. a-kāra] the letter or sound Aa, sound-
ing Aa (the first vowel) EnvAZm^ nirvān.am [n. acc. sg. nirvān.a] blowing
out, extinction, bliss D }vm^ dhruvam [n. nom. sg. dhruva] permanent,
firmly fixed, constant, lasting, eternal; an introductory verse, the enduring
sound, a repeated prelude a&yym^ avyayam [n. nom. sg. avyaya] imper-
ishable, changeless

One goes to incidental continuance when one does not see that which exists.
The ether is sounding a pure Aa, the enduring sound of imperishable bliss.
The Issue of the Bhagavadgı̄tā with 745 Verses 23

GS13 purus.am. nirgun.am . sāks.āt pzq\ EngZ\ sA"At^

sarvataś caiva tis.t.hati | svt– {v Et¤Et.
sarvam. tat syāt param . brahma sv t(-yA(pr\ b}œ
buddhiś cāsya na budhyati || bEˆ–A-y n b@yEt;
pzqm^ purus.am [n. nom. sg. purus.a] man, male, human being, mankind;
the Supreme Being or Soul of the Universe EngZm^ nirgun.am [n. nom. sg.
nir-gun.a] without Basic Attributes (Gunas); missing virtues; worthless,
vicious, bad sA"At^ sāks.āt [n. abl. sg. sāks.a] from having eyes; (ind.)
before the eyes, in sight of; evidently, with one’s own eyes svt, sarvatah.
[ind.] from all sides, entirely c ca [ind.] and, also, just, as well as; even, in-
deed, both, likewise ev eva [ind.] just, as well as, even Et¤Et tis.t.hati [3rd
√
sg. pr. indic. act. sthā] it remains, stands, stays; it is engaged in; it con-
tinues in any condition or action svm^ sarvam [n. nom. sg. pron. sarva]
whole, entire, all tt^ tat [n. nom. sg. pron. tad] that -yAt^ syāt [ind.]
it may be, perhaps prm^ param [n. nom. sg. para] highest, supreme b }œ
brahma [n. nom. sg. brahman] Brahman, Impersonal Expansion bEˆ,
buddhih. [f. nom. sg. buddhi] intelligence, the power of forming and re-
taining conceptions and general notions c [ind.] and a-y asya [n. gen.
sg. idam] of this, of this here n na [ind.] not b@yEt budhyati [3rd sg.
√
pr. indic. act. budh] he is awake, aware; he perveives, he notices, under-
stands

Evidently without Basic Attributes, mankind continues entirely as before.

The supreme intelligence of Brahman is perhaps all that is, and of this
[mankind] is not aware.
24 Kashmiri Gı̄tāsāra:

GS14 pratibhāvaprayatnena þEtBAvþy×n

harim . trailokyabāndhavam | hEr\ /
{loÈbADvm^.
daśamam . cāṅgulam
. vyāpya dfm\ cA½l\ &yA=y
cāśābāhyam . vyavasthitam || cAfAbA\ &yvE-Ttm^;
þEt prati a prefix expressing towards, near to, against, in opposion to þEtÿ
BAv pratibhāva [m.] counterpart þy× n prayatnena [m. inst. sg. pra-
yatna] by or with persevering effort, continued exertion or endeavour hErm^
harim [m. acc. sg. hari] horse, steed, a lion; epithet of Vishnu-Krishna,
Shiva, etc. /{loÈ trailokya [n.] the three worlds bADvm^ bāndhavam
[m. acc. sg. bāndava] a kinsman, relation, friend dfmm^ daśamam [ind.]
for the tenth time c ca [ind.] and, both, as well as a½lm^ aṅgulam [m.
acc. sg. aṅgula] a finger, the thumb, the measure of a finger’s breadth &yA=y
√
vyāpya [ind., caus. abs. vi- āp] after having reached or spread through,
pervaded, permeated, covered, filled [gerund vyāp] reaching or spreading
through, pervading, covering, filling c ca [ind.] and; a double ca may
be used somewhat redundantly aAfA āśā space, region, quarter of heaven
abAm^ abāhyam [n. nom. sg. a-bāhya] not external, internal; without
an exterior &yvE-Ttm^ vyavasthitam [n. nom. sg. vi-ava-sthita] placed
in order; placed, put, situated; proving, appearing as; fixed, settled; one
who has waited or stayed; standing near

The relation of the three worlds and Krishna is without persevering effort,
having been reached through the measure of a finger’s breadth for the tenth
time and staying in internal space.
The Issue of the Bhagavadgı̄tā with 745 Verses 25

GS15 jı̄vo yatra pralı̄yeta jFvo y/ þlFyt

sā kalā s.od.aśı̄ smr.tā | sA klA qoXfF -mtA.
tayā sarvam idam . vyāptam
. tyA svEmd\ &yAØ\
trailokyam . sacarācaram || /
{loÈ\ scrAcrm^;
jFv, jı̄vah. [m. nom. sg. jı̄va] any living being, life, the principle of life,
the living or personal soul y/ yatra [ind.] in or to which place, where, in
√
which case, if, when þlFy pralı̄ya [ind. abs. pra- lı̄] after having becom-
√
ing dissolved, disappeared, perished, died it ita [ppp. i] gone; returned;
obtained sA sā [f. nom. sg. pron. tad] this klA kalā [f. nom. sg. kalā]
a small part of anything, any single part or portion of a whole, esp. a six-
teenth part; an atom klA, kalāh. [f. nom. pl. kala] low, soft (as a tone,
emitting soft tones, melodious (as a voice or throat) qoXfF s.od.aśı̄ [f. nom.
sg. s.od.aśin] consisting of sixteen; having sixteen parts klA qoXfF kalā
s.od.aśı̄ the whole (a sixteenth part sixteen times) -mtA smr.tā [f. nom. sg.
smr.ta] handed down (by memory), taught, prescribed tyA tayā [f. inst.
sg. tad] by that svm^ sarvam [n. nom. sg. pron. sarva] whole, entire,
all idm^ idam [ind.] now, just, even; in this manner &yAØm^ vyāptam
[n. nom. sg. vyāpta] spread through, pervaded, thoroughly penetrated by
/
{loÈm^ trailokyam [n. nom. sg. trai-lokya] the three worlds scrAcrm^
sacarācaram [n. nom. sg. sa-cara-acara] the moving and unmoving

After having disappeared when the living soul returned to this prescribed
whole, the moving and unmoving are now pervaded by the three worlds.
26 Kashmiri Gı̄tāsāra:

GS16 tac cintyam. tena vai jñānam . tEÎ(y\ t

n v{ âAn\
tad atrādyā upāsate | td/AA upAst.
brahman.aiva hi vikhyātam . b}œZ{v Eh EvHyAt\
vedāntes.u prakāśitam || v
dAtq þkAEftm^;
tt^ tat [n. nom. sg. pron. tad] that Ec(ym^ cintyam [n. nom. sg. cintya]
to be thought about or imagined; to be thought of, to be considered or medi-
tated upon; the necessity of thinking about anything; questionable t n tena
[n. inst. sg. tad] by that v
{ vai [ind.] particle of emphasis: “indeed, truly,
verily, just” âAnm^ jñānam [n. nom. sg. jñāna] knowing, knowledge tt^
tat [n. nom. sg. pron. tad] that a/ atra [ind.] in this respect; in this
place, here; at this time; then aAA, ādyāh. [f. acc. pl. ādya] the begin-
√
nings upAst  upāsate [3rd pl. pr. indic. mid. upās] they are devoted
to, honour, worship, respect b }œZA braman.ā [n. inst. sg. brahman] by
Impersonal Expansion, by Brahman ev eva [ind.] just, as well as, even Eh
hi [ind.] for, because; certainly; a mere expletive EvHyAtm^ vikhyātam [n.
nom. sg. vikhyāta] generally known, known as, called, named v dAtq
vedāntes.u [m. loc. pl. veda-anta] in the end of the Vedas, in complete
knowledge of the Vedas; Vedanta philosophy þkAEftm^ prakāśitam [n.
acc. sg. prakāśita] become visible, apparent, evident, manifest; illumi-
nated, enlightened

To be meditated upon That with That is knowledge indeed. Then they re-
spect That beginnings, known by Brahman and illuminated in the complete
knowledge of the Vedas.
The Issue of the Bhagavadgı̄tā with 745 Verses 27

GS17 vedes.u vedam ity āhur v

dq v
dEm(yAhr^
vedadhāma param . matam | v
dDAm pr\ mtm^.
tatparam. viditam
. yasya t(pr\ EvEdt\ y-y
sa vipro vedapāragah. || s Evþo vdpArg,;
v
dq vedes.u [m. loc. pl. veda] in the Vedas v dm^ vedam [m. acc. sg.
veda] knowledge, true or sacred knowledge iEt iti [ind.] in this man-
√
ner, thus, marks a quotation aAh, āhuh. [3rd pl. perf. indic. act. ah]
√
they say, call v
d veda [m. from vid] knowledge, true or sacred knowl-
edge DAm dhāma [n. acc. sg. dhāman] abode, house, domain prm^ param
[n. nom. sg. para] highest, supreme mtm^ matam [n. nom. sg. ppp.
√
man] thought, considered as, idea, doctrine tt^ tat [n. nom. sg. pron.
tad] that prm^ param [n. nom. sg. para] highest, supreme EvEdtm^ vidi-
tam [n. nom. sg. vidita] known, understood; knowledge y-y yasya [n.
gen. sg. yad] whose, of who, of what s, sah. [m. nom. sg. pron. tad] he
Evþ, viprah√.
[m. nom. sg. vipra] singer of hymns, a sage, seer v
d veda
[m. from vid] knowledge, true or sacred knowledge pArg, pāragah. [m.
nom. sg. pāra-ga] one who has gone through or accomplished or mastered,
knowing thoroughly, profoundly learned

They say: “The sacred knowledge in the Vedas” is the abode of true knowl-
edge and the supreme thought of whoever has understood the supreme That.
He is a sage who has mastered true knowledge.
28 Kashmiri Gı̄tāsāra:

GS18 āhutih. sā parā jñeyā aAhEt, sA prA âyA

sā ca sam . dhyā pratis.t.hitā | sA c s\@yA þEtE¤tA.
gāyatrı̄ sā parā jñeyā gAy/F sA prA âyA
ajapā nāma viśrutā || ajpA nAm Ev™tA;
aAhEt, āhutih. [f. nom. sg. āhuti] delighting in sacrifices; offering obla-
tions with fire to the deities; any solemn rite accompanied with oblations;
calling, invoking sA sā [f. nom. sg. tad] she, it, this prA parā [f. nom. sg.
para] farther than, beyond; highest, supreme, chief â yA jñeyā [f. nom. sg.
√
fpp. jñā] to be known, to be learnt or understood or perceived sA sā [f.
nom. sg. tad] she, it, this c ca [ind.] and, as well as s\@yA sam . dhyā [f.
nom. sg. sam . dhyā] holding together, union, junction; religious acts per-
formed by brahmins in morning, noon and evening esp. a Gāyatrı̄ prayer
þEtE¤tA pratis.t.hitā [f. nom. sg. pratis.t.hitā] established, proved gAy/F
gāyatrı̄ [f. nom. sg. gāyatrı̄] any hymn composed in the ancient meter of
24 syllables, often a triplet of eight syllables each sA sā [f. nom. sg. tad] she,
it, this prA parā [f. nom. sg. para] farther than, beyond; highest, supreme,
√
chief âyA jñeyā [f. nom. sg. fpp. jñā] to be known, to be learnt or under-
stood or perceived ajpA ajapā [f. nom. sg. ajapā] the mantra or formula
called ham . sa (goose, swan, the vehicle of Brahman), which consists only of a
number of inhalations and exhalations nAm nāma [ind.] by name, named,
called; indeed, certainly Ev™tA viśrutā [f. nom. sg. vi-śruta] heard of far
and wide, noted, renowned, celebrated, famous, well known; pleased, happy

This offering is the highest to be known, and is an established religious act.

This is the supreme, most famous Gayatri hymn named Hamsa, the vehicle
of Brahman.
The Issue of the Bhagavadgı̄tā with 745 Verses 29

GS19 tapasy atha tathā vede tp-y^ aT tTA vd

munibhih. samupāsyate | mEnEB, smpA-yt.
tām
. kalām . yo ’bhijānāti tA\ klA\ yo _EBjAnAEt
sa kalājño ’bhidhı̄yate || s klAâo _EBDFyt;
tpEs tapasi [n. loc.abs. sg. tapas] in suffering; in religious austerity aT
atha [ind.] now, then; certainly; what? tTA tathā [ind.] so also, likewise;
so, thus v
d vede [m. loc.abs. sg. veda] in the Veda; in the knowledge of
ritual mEnEB, munibhih. [m. inst. pl. muni] by the seers, sages, devo-
√
tees smpA-yt  samupāsyate [3rd sg. pr. indic. pass. sam-upa- ās] it
is honored or served together; one worships; one sits near together or near
each other; one engages in or devotes one’s self to anything together, prac-
tises in common or singly tAm^ tām [f. acc. sg. tad] her, this klAm^ kalām
[f. acc. sg. kalā] a small part of anything, any single part or portion of a
whole, esp. a sixteenth part; an atom y, yah. [m. nom. sg. yad] who, what,
√
which aEBjAnAEt abhijānāti [3rd sg. pr. indic. act. abhi- jñā] he/she
knows understands, is aware of, apprehends s, sah. [m. nom. sg. pron.
tad] that, he klA kalā [f.] a small part of anything; an atom â, jñah. [m.
nom. sg. jña] knowing, familiar with; a wise and learned man; the think-
ing soul aâ, ajñah. [m. nom. sg. a-jña] not knowing, not familiar with;
ignorant, inexperienced, unwise, stupid aEBDFyt  abhidhı̄yate [3rd sg.
√
pr. indic. pass. abhi- dhā] to be named or called

Certainly, religious austerity is thus when the Veda is honored by the sages.
Whoever understands this small part, he is called one who is learned of a
small part.
30 Kashmiri Gı̄tāsāra:

GS20 yām
. jñātvā mucyate jantur yA\ âA(vA mQyt
 jtr^
garbhajanmajarādibhih. | gBjmjrAEdEB,.
parijñānena mucyante pErâAnn mQyt
narāh. pātakakilbis.aih. || nrA, pAtkEkESbq{,;
√
yAm^ yām [f. acc. sg. pron. yad] who, which âA(vA jñātvā [abs. jñā] after
√
having known, knowing mQyt  mucyate [3rd sg. pr. indic. pass. muc]
he is loosed, he is set free, is released, becomes free jt, jantuh. [m. nom.
sg. jantu] a creature, living being, person, man; also used collectively gB
garbha [m.] the womb, belly, the inside, embryo, child, impregnation jm
janma [in cpd for janman] birth, production, origin, life; birthplace, home
jrA jarā [f.] old age, the act of becoming old aAEdEB, ādibhih. [f. inst. pl.
ādi] (ifc.) by the beginnings with, and so on pErâAn n parijñānena [n.
inst. sg. pari-jñāna] by perception, with thorough knowledge, experience
√
mQyt  mucyante [3rd pl. pr. indic. pass. muc] they are loosed, they
are set free or released, they become free nrA, narāh. [m. nom. pl. nara]
men, people pAtk pātaka [n.] causing to fall, that which causes to fall or
sink; sin EkESbq {, kilbis.aih. [n. inst. pl. kilbis.a] by faults, offences, sin,
guilds

Those knowing who is released by a life from childhood to old age are men
with thorough knowledge. Many are released by knowing the faults that
cause one to fall.
The Issue of the Bhagavadgı̄tā with 745 Verses 31

GS21 id.ā bhagavatı̄ gaṅgā iXA BgvtF g½A

piṅgalā yamunā nadı̄ | Ep½lA ymnA ndF.
tayor madhye tr.tı̄yā tu tyom@y ttFyA t
tat prayāgam anusmaret || t(þyAgmn-mr t^;
iXA id.ā [f. nom. sg. id.ā] vital spirit, left channel for vital spirit Bgÿ
vtF bhagavatı̄ [f. nom. sg. bhagavat] divine or adorable one, name of
Laksmi, (m.) Krishna g½A gaṅgā [f. nom. sg. gaṅgā] “swift-goer”, the
river Ganges Ep½lA piṅgalā [f. nom. sg. piṅgala] right channel for vi-
tal spirit, for breath and air ymnA yamunā [f. nom. sg. yamunā (from
‘yama’)] “twin”, the river Yamuna ndF nadı̄ [f. nom. sg. nadı̄] flowing
water, a river, a stream tyo, tayoh. [f. gen.loc. du. tad] in/of that two m@y

madhye [f. nom. du. madhya] the middle, midst, between; space between
ttFyA tr.tı̄yā [f. nom. sg. tr.tı̄yā] the third t tu [ind.] but, and; often an
expletive tt^ tat [n. acc. sg. pron. tad] that þyAgm^ prayāgam [m. acc.
sg. prayāga] place of sacrifice an-mr t^ anusmaret [3rd sg. pr. opt. act.
√
anu- smr.] he should remember; may he remember

The left channel for the vital spirit is like the divine river Ganges, the right
channel for the vital spirit is like the river Yamuna, but between these two
is the third, and one should remember that place of sacrifice.
32 Kashmiri Gı̄tāsāra:

GS22 id.ā vai vais.n.avı̄ nād.ı̄ iXA v{ v

{ ZvF nAXF
brahmanād.ı̄ tu piṅgalā | b}œnAXF t Ep½lA.
sus.umn.ā caiśvarı̄ nād.ı̄ sqMZA c{˜rF nAXF
tridhā prān.avahā smr.tā | E/DA þAZvhA -mtA.
brahmā vis.n.ur mahādevo b}œA Ev ZmhAd
vo
recakah. pūrakumbhakah. || rck, p
rkMBk,;
iXA id.ā [f. nom. sg. id.ā] vital spirit, left channel for vital spirit v
{ vai [ind.]
particle of emphasis: “indeed, truly, verily, just” v { ZvF vais.n.avı̄ [f. nom.
sg. vais.n.ava] related or belonging to Vishnu; worshipping Vishnu nAXF
nād.ı̄ [f. nom. sg. nād.ı̄] any pipe or tube; subtle channel through which the
life force circulates b}œ brahma [n. nom. sg. brahman] Brahman, Imper-
sonal Expansion nAXF nād.ı̄ [f. nom. sg. nād.ı̄] subtle channel t tu [ind.]
but, and; often an expletive Ep½lA piṅgalā [f. nom. sg. piṅgala] right
channel for vital spirit, for breath and air sqMZA sus.umn.ā [f. nom. sg.
sus.umn.a] very gratious or kind; central or middle channel for vital spirit
c ca [ind.] and, both, likewise i˜rF ı̄śvarı̄ [f. nom. sg. ı̄śvara] capable of,
able to do; master, mistress, queen; Supreme Being; name of female energies
of the deities nAXF nād.ı̄ [f. nom. sg. nād.ı̄] subtle channel E/DA tridhā
[ind.] in three ways, parts, places; triply þAZ prān.a [m.] the breath of
life, spirit, respiration; vital energy, a vital organ vhA vahā [f. nom. sg.
vaha] (ifc.) carrying, bearing, conveying, bringing, causing, producing
-mtA smr.tā [f. nom. sg. smr.ta] handed down (by memory), taught, pre-
scribed b }œA brahmā [f. nom. sg. brahman] Brahman, Impersonal Ex-
pansion Ev Z, vis.n.uh. [f.m. nom. sg. vis.n.u] “All-pervader or Worker,”
Vishnu (regarded as “the preserver”) mhAd v, mahādeva [m. nom. sg.
mahādeva] the great deity, name of Shiva  rck, recakah. [m. nom. sg.
recaka] expelling the breath out of one of the nostrils p
r pūra [m.] the act
of filling, fullfilling; the swelling or rising of a river or of the sea, stream; a
kind of breath exercise (closing the right nostril with the forefinger and in-
hale through the left nostril then reverse left and right, and repeat) kMBk,
kumbhakah. [m.n. nom. sg. kumbhaka] stopping the breath by shutting
the mouth and closing the nostrils with the fingers of the right hand
The left channel for the vital spirit is indeed related to Vishnu’s subtle chan-
nel, the right channel to Brahman’s subtle channel, and the middle channel
The Issue of the Bhagavadgı̄tā with 745 Verses 33

is the subtle channel for the female energies of the deities. The three, car-
rying the breath of life, call to mind Brahman, Vishnu, and Shiva, and the
three breath exercises, recaka, pura, and kumbhaka.

GS23 sakrāntivis.uvac caiva s‡AEtEvqvÎ{v

yo ’bhijānāti vigraham | yo _EBjAnAEt Evg}hm^.
nityayuktah. sa yogı̄śo En(yyÄ, s yogFfo
brahmavidyām . prapadyate || b}œEvA\ þpt;
s sa [ind. prefix] together, with; together or along with; “having the same”
‡AEt krānti [f. nom. sg. krānta] going, Evqvt^ vis.uvat [n. nom. sg.
vis.uvat] having or sharing both sides equally, being in the middle, central;
top, summit, vertex c ca [ind.] and, both, likewise ev eva [ind.] just,
as well as, even y, yah. [m. nom. sg. yad] who, what, which aEBjAÿ
√
nAEt abhijānāti [3rd sg. pr. indic. act. abhi- jñā] he knows, understands,
is aware of, apprehends Evg }hm^ vigraham [m. acc. sg. vigraha] discord,
quarrel, contest, war; separate; keeping apart or asunder, isolation, division
En(yyÄ, nityayuktah. [m. nom. sg. nitya-yukta] always busy or fixed
upon one subject or intent upon s, sah. [m. nom. sg. pron. tad] he yogF
yogı̄ [m. nom. sg. yogin] a yogi, a Striver for Oneness If, ı̄śah. [m. nom.
sg. ı̄śa] owning, possessing, sharing, one who is completely master of any-
thing; powerful, supreme; a ruler, master, lord; name of Shiva b }œEvAm^
brahmavidyām [f. acc. sg. brahma-vidyā] knowledge of Impersonal Ex-
√
pansion þpt  prapadyate [3rd sg. pr. indic. mid. pra- pad] he attains,
resorts to, takes refuge with, enters

Whoever is aware of division is going in the middle. He is a powerful Striver

for Oneness, always fixed upon one subject and resorts to the knowledge of
Brahman.
34 Kashmiri Gı̄tāsāra:

GS24 id.ā vai gārhapatyas tu iXA v

{ gAhp(y-t
piṅgalāhavanı̄yakah. | Ep½lAhvnFyk,.
sus.umn.ā daks.in.āgnis tu sqMZA dE"ZAE`n-t
hy etad agnitrayam . smr.tam || tdE`n/y\ -mtm^;
iXA id.ā [f. nom. sg. id.ā] vital spirit, left channel for vital spirit v
{ vai [ind.]
particle of emphasis: “indeed, truly, verily, just” gAhp(y, gārhapatyah.
[m. nom. sg. gārha-patya] the householder’s fire (received from his father
from which the sacrificial fires are lighted), usually the western fire of the
altar; a household t tu [ind.] but, and; often an expletive Ep½lA piṅgalā
[f. nom. sg. piṅgala] right channel for the vital spirit, for breath and air
aAhvnFyk, āhavanı̄yakah. [m. nom. sg. āhavanı̄yaka] the eastern fire
of the altar offered as an oblation and taken from the householder’s perpetual
fire sqMZA sus.umn.ā [f. nom. sg. sus.umn.a] very gratious or kind; central
or middle channel for vital spirit dE"ZAE`n, daks.in.āgnih. [m. nom. sg.
daks.in.a-āgni] the southern fire of the altar t tu [ind.] but, and; often an
expletive Eh hi [ind.] for, because; certainly; a mere expletive etd^ etad
[n. pron.] this, this here, this world here below aE`n/ym^ agnitrayam
[n. nom. sg. agnitraya] the three sacred fires -mtm^ smr.tam [n. nom.
sg. smr.ta] handed down (by memory), taught, thought of, prescribed (eps.
enjoined by traditional law, declared or propounded in the law-books)

Truly, the left channel for the vital spirit and the western fire of the altar, the
right channel for the vital spirit and the eastern fire of the altar, the middle
channel for the vital spirit and the southern fire of the altar, prescribed the
three sacred fires.
The Issue of the Bhagavadgı̄tā with 745 Verses 35

GS25 tasya madhye sthitam

. jyotih. t-y m@y E-Tt\ >yoEt,
somaman.d.alam eva ca | sommXlmv c.
somaman.d.alamadhyastham . sommXlm@y-T\
tanmadhye sūryaman.d.alam || tm@y s
ymXlm^;
t-y tasya [n. gen. sg. pron. tad] of him, his, for him, of this, its m@y
madhye [n. loc. sg. madhya] in the middle, midst, between; space be-
√
tween; within E-Ttm^ sthitam [n. nom. sg. ppp. sthā] standing firmly,
abiding in; situated, resting in, keeping in any state or condition >yoEts^
√
jyotis [n. from jyut] light, brightness som soma [m.] juice, extract, esp.,
the juice of the Soma plant mXlm^ man.d.alam [n. nom. sg. man.d.ala]
anything round, a circle, ring, circumference, wheel; surrounding district
or neighbouring state ev eva [ind.] just, as well as, even, a mere expletive
c ca [ind.] and, both, likewise sommXl somaman.d.ala [n.] Soma circle
m@y-Tm^ madhyastham [n. nom. sg. madhya-stha] being in the mid-
dle, being between; belonging to neither or both parties; impartial, neutral,
indifferent; being in a middle condition or kind; being in the air tm@y 
tanmadhye [n. loc. sg. tan-madhya] in the midst thereof s
ymXlm^
sūryaman.d.alam [n. nom. sg. sūrya-man.d.ala] the orb or disk of the sun

He stands firmly within the light and the Soma circle. The Soma circle is
in the middle, and in the midst thereof is the disk of the Sun.
36 Kashmiri Gı̄tāsāra:

GS26 sūryaman.d.alamadhyastho s
ymXlm@y-To

jvalat tejo hutāśanah. | >vl jo htAfn,.
hutāśanasya madhye tu htAfn-y m@y t
nirdhūmāñgāravarcasam ||
EnD
mA½Arvcsm^;
s
ymXl sūryaman.d.ala [from sūrya-man.d.ala] the orb or disk of the
sun m@y-T, madhyasthah. [m. nom. sg. madhya-stha] being in the
middle, being between; belonging to neither or both parties; impartial, neu-
tral, indifferent; being in a middle condition or kind >vlt^ jvalat [n. nom.
√
sg. jvalat: pr. act. partc. jval] blazing fire, flame; burning brightly, shin-
ing, glowing t js^ tejas [n. nom. sg. teja] point or top of a flame or ray,
glow, glare, splendor, brilliance, light, fire; fiery energy, vital power ht
huta [mfn.] offered in fire, poured out (as clarified butter), burnt (as an
oblation), sacrificed; sacrificed to, one to whom an oblation is offered; (n.) an
oblation, offering, sacrifice afn, aśanah. [m. nom. sg. aśana] (ifc.) hav-
ing roots and fruit for food htAfn-y hutāśanasya [m. gen. sg. hutāśa-
na] of food offered in fire; food offered has m@y
 madhye [ind.] in the mid-
dle, midst, within, between; among, in the presence of t tu [ind.] but,
and, then, now; often an expletive EnD
m nirdhūma [mfn.] free of smoke,
smokeless a½Ar añgāra [m.] charcoal, either heated or not heated vcsm^
varcasam [n. nom. sg. varcasa] (ifc.) light, lustre, colour

The disk of the sun is between the glow of the flames and the offering of food.
In the middle of the food offered is light from smokeless charcoal.
The Issue of the Bhagavadgı̄tā with 745 Verses 37

GS27 tatrāsthito mahātmāsau t/AE-Tto mhA(mAsO

yogibhis tu pragı̄yate | yoEgEB-t þgFyt.
sugı̄tam. caiva kartavyam . sgFt\ c
{v kt&y\
mana ekāgracetasā || mn ekAg}ctsA;
t/ tatra [ind.] in or to that place, there; in that, therein, in that case, then,
therefore aAE-Tt, āsthitah. [m. nom. sg. ā-sthita] staying on, dwelling
on, abiding; one who has undertaken, performed mhA(mA mahātmā [m.
nom. sg. mahā-ātman] great soul; having a great or noble nature; Great
Soul of the Universe; the Supreme Spirit asO asau [m. loc. sg. asu] in the
breath, life; in the vital airs or breaths of the body yoEgEB, yogibhih. [m.
inst. pl. yogin] by the yogis, with Strivers for Oneness t tu [ind.] but,
and, then, now; often an expletive þgFyt  pragı̄yate [3rd sg. pr. pass.
√
pra- gai] it is praised, is celibrated sgFtm^ sugı̄tam [n. nom. sg. su-
gı̄ta] well praised in songs, well sung or chanted; good singing, good song
c
{v caiva [ind. ca-eva] and even, as well √
as; a mere expletive kt&ym^ kar-
tavyam [n. nom. sg. kartavya: fpp. kr.] to be done or made or accom-
plished; that which ought to be done, duty, obligation, task mn, manah. [n.
nom. sg. manas] mind (in the widest sense), will, breath, thought, imag-
ination ek eka [mfn.] one, that one only, single ag } agra [n.] foremost
point or part, tip, point ekAg } ekāgra [adj.] one-pointed, fixing one’s at-
tention upon one point or object; intent, absorbed in c tsA cetasā [n. inst.
sg. cetas] with or by the mind

Abiding in that place is the breath of the Supreme Spirit praised by the
Strivers for Oneness. Singing well is even a duty with the mind focused on
one point.
38 Kashmiri Gı̄tāsāra:

GS28 śivo binduh. śivo devo Efvo Ebd, Efvo dvo

ghargharāmr.tavarcasā | GGrAmtvcsA.
nikhilam . pūrayed deham . EnEKl\ p
ry
Œh\
vis.adāhajvarāpaham || EvqdAh>vrAphm^;
Efv, śivah. [m. nom. sg. śiva] auspicious, gracious, favourable, benign,
kind, benevolent; “The Auspicious One”, Shiva Ebd, binduh. [m. nom.
sg. bindu] drop, globule, dot, spot; dot over a letter (the anusvāra con-
nected with Shiva); considered as the point at which creation begins Efv,
śiva [m. nom. sg. śiva] Shiva  dv, devah. [m. nom. sg. deva] heavenly,
divine; a deity, god GGr gharghara [m.] uttered with an indistinct gur-
gling or purring sound; sounded like gurgling amt amr.ta [mfn.] imper-
ishable, not dead, immortal; (m.) an immortal, a god; (n.) collective body
of immortals, world of immortality, heaven, eternity, immortality; nectar
(conferring immortality, produced at the churning of the ocean vcsA var-
casā [n. inst. sg. varcas] with or by vital power, vigour, energy, activity,
(esp.) the illuminating power of fire or the sun i.e., brilliance, light, lus-
tre EnEKlm^ nikhilam [m. acc. sg. ni-khila] complete, all, whole, entire
√
p
ryt^ pūrayet [3rd sg. caus. pr. opt. act. pr̄.] let him, it or he, it should
cherish, nourish, bring up; grant abundantly, fulfill (a wish or hope), fill
dhm^ deham [m. acc. sg. deha] the body Evq vis.a [m.] a servant, atten-
dant; poisonous; a mystical name of the sound m dAh dāha [m.] burning,
combustion, conflagration, heat; glowing, redness >vr jvara [m.] fever,
pain, grief, sorrow; fever of the soul, mental pain aphm^ apaham [m. acc.
sg. apaha] (ifc.) keeping back, repelling, removing, destroying

The divine Shiva’s initial manifestation, the purring imperishable sound

with vital power, let the burning sound m remove sorrow and nourish the
whole body.
The Issue of the Bhagavadgı̄tā with 745 Verses 39

GS29 sarpavatkut.ilākārasu- spv(kEVlAkArs -

. tanum |
s.umn.āves.t.itām qMZAvE£tA\ tnm^.
makāraves.t.itām . kr.tvā mkArvE£tA\ k(vA
mātr.vat pariyojayet || mAtv(pEryojyt^;
sp sarpa [m.] a snake, serpent, serpent-demon, tortuous motion vt^ vat
an affix added to words to imply likeness or resemblance; citation form
of suffix vant forming possessive adjectives kEVl kut.ila [mf(ā)n] bent,
curved, crooked, round, running in curved lines, crisped, curled kAr kāra
[mfı̄n] making, doing, working, a maker, doer; the term used in designating
a letter or sound or indeclinable word akAr akāra [m.] the letter or sound
Aa, sounding Aa (the first vowel) aAkAr ākāra [m.] form, figure, shape,
stature, appearance, external gesture or aspect of the body, expression of the
face sqMZA sus.umn.ā [f. nom. sg. sus.umn.a] very gratious or kind; cen-
tral or middle channel for vital spirit v E£tAm^ ves.t.itām. [f. acc. sg. ves.t.ita]
enveloped, enclosed, surrounded; covered; twisted (as a rope) tnm^ tanum
[m. acc. sg. tanu] thin, slender, little, minute, delicate, fine mkAr makāra
[m.] the letter or sound Ma, sounding Ma (the last stop of the consonants)
v
E£tAm^ ves.t.itām. [f. acc. sg. ves.t.ita] enveloped, surrounded, twisted (as
a rope) k(vA kr.tvā [ind.] having done, acting, having acted, made, mak-
ing, thinking of, having thought of mAtvt^ mātr.vat [ind.] like (towards) a
mother; having a mother (might refer to mātr.kā: an alphabet, the totality of
letters; mother; that which comes from the mother) pEr pari prefix express-
ing around, fully, abundantly, richly (esp.ibc., to express fulness or high
degree), beyond, more than, “secondary” yojy t^ yojayet [3rd sg. caus.
√
pr. opt. act. yuj] one should yoke, join, fasten, unite, connect; one should
concentrate (mind, thoughts)

The shape of the twisted thin central channel for the vital spirit is like a
coiled snake. Like a mother, one should unite in making the twisted sound
Ma.
40 Kashmiri Gı̄tāsāra:

GS30 tristhānam
. ca trimātram
. ca E/-TAn\ c E/mA/\ c
tribrahma ca triraks.aram | E/b}œ c E/r"rm^.
ardhamātram . ca yo vetti aDmA/\ c yo vE
sa bhaved vedapāragah. || s Bvd^ v
dpArg,;
E/-TAnm^ tristhānam [n. nom. sg. tri-sthāna] having three dwellings; ex-
tending through the three worlds c ca [ind.] and, both, likewise E/mA/m^
trimātram [n. nom. sg. tri-mātra] three measures of any kind; the whole of
three; being nothing but three; three in number c ca [ind.] and, both, like-
wise E/b }œ tribrahma [n. nom. sg. tri-brahman] Brahma, Vishnu, and
Shiva c ca [ind.] and, both, likewise; [ca . . . ca] though . . . yet E/s^ tris
[ind.] thrice, three times E/r"rm^ triraks.aram [n. acc. sg. tris-aks.ara]
consisting of three sounds aD ardha [n.] side, part, place, region, coun-
try; “one part of two,” partly, the half; (in cpd) the half part of anything
mA/m^ mātram [n. acc. sg. mātra] (ifc.) measure, quantity, sum, size, du-
ration, measure of any kind; being nothing but, simply or merely; having
the measure of c ca [ind.] and, both, likewise y, yah. [m. nom. sg. yad]
√
who, what, which v E vetti [3rd sg. pr. indic. act. vid] he knows s,
√
sah. [m. nom. sg. pron. tad] he Bv t^ bhavet [3rd sg. pr. opt. act. bhū]
he should be or become v d veda [m.] knowledge, true or sacred knowl-
edge pArg, pāragah. [m. nom. sg. pāra-ga] one who has gone through or
accomplished or mastered, knowing thoroughly, profoundly learned

Extending through the three worlds and being three in number, Brahman,
Vishnu, and Shiva consist of three sounds, and he who knows half of such
measures, he should become profoundly learned in sacred knowledge.
The Issue of the Bhagavadgı̄tā with 745 Verses 41

GS31 sarvatah.pān.ipādam
. tat svt,pAEZpAd\ tt^
sarvatoks.iśiromukham | svtoE"EfromKm^.
nirmalam . vimalākāram. Enml\ EvmlAkAr\
śuddhasphat.ikasam . nibham || fˆ-PEVks\EnBm^;
svt, sarvatah. [m. nom. sg. sarvatas] from all sides, everywhere pAEZ
pān.i [m.] the hand pAdm^ pādam [m. acc. sg. pāda] the foot tt^ tat [ind.]
then, at that time, in that case svtoE"EfromKm^ sarvatoks.iśiromukham
[m. acc. sg. sarvatas-aks.i-śirah.-mukham] having eyes, head and mouth
everywhere Enmlm^ nirmalam [m. acc. sg. nir-mala] spotless, shining,
clean, pure, bright EvmlA vimalā [f.] stainless, spotless, bright, pure
aAkArm^ ākāram [m. acc. sg. ā-kāra] form, figure, shape, stature, appear-
ance, external gesture or aspect of the body, expression of the face fˆ śud-
dha [adj.] clean, clear, white; faultless, correct; genuine -PEVk sphat.ika
[m.] crystal, quartz s\EnBm^ sam . nibham [m. acc. sg. sam . nibha] like,
similar, resembling; (ifc.) often pleonastically with names of colours

Then with hands and feet everywhere, eyes, head and mouth everywhere,
he is a bright stainless figure like pure clear crystal.
42 Kashmiri Gı̄tāsāra:

GS32 arjuna uvāca | ajn uvAc.

jı̄vo jı̄vati jı̄vena jFvo jFvEt jFvn
nāsti jı̄vam ajı̄vitam | nAE-t jFvmjFEvtm^.
nirgatah. saha saṅgena Engt, sh s½n
sa jı̄vah. kena jı̄vati || s jFv, kn jFvEt;
ajn,√
arjunah. [m. nom. sg. arjuna] Arjuna uvAc uvāca [3rd sg. perf.
act. vac] he spoke, said jFv, jı̄vah. [m. nom. sg. jı̄va] living, existing,
any living being; the principle of life, vital breath; the living or personal soul
√
jFvEt jı̄vati [3rd sg. pr. indic. act. jı̄v] he lives, he remains alive jFvn
jı̄vena [m. inst. sg. jı̄va] by the principle of life, vital breath nAE-t nāsti
[ind. na-asti] it is not, there is not jFvm^ jı̄vam [m. acc. sg. jı̄va] princi-
ple of life, vital breath; any living being, anything living; life, existence
ajFEvtm^ ajı̄vitam [n. nom. sg. a-jı̄vita] non-existence, death Engt,
nirgatah. [m. nom. sg. nirgata] gone out, come forth; appeared, become
visible sh saha [ind.] together, with, along, conjointly s½ n saṅgena [n.
inst. sg. saṅga] by attachment to; by selfish attachment or affection; by
sticking, clinging to s, sah. [m. nom. sg. pron. tad] he jFv, jı̄vah. [m.
nom. pl. jı̄va] living, existing, any living being; the principle of life, vi-
tal breath; the living or personal soul k n kena [n. inst. sg. ka] by what?
√
jFvEt jı̄vati [3rd sg. pr. indic. act. jı̄v] he lives, he remains alive
Arjuna spoke:
A being lives by the vital breath. There is no vital breath in death. He who
is living comes with attachment. By what is it that he lives?
The Issue of the Bhagavadgı̄tā with 745 Verses 43

GS33 śrı̄bhagavān uvāca | ™FBgvAnvAc.

mukhanāsikayor madhye mKnAEskyom@y
prān.ah. sam. carate sadā | þAZ, s\crt
 sdA.
ākāśam. pibate nityam . aAkAf\ Epbt
 En(y\
sa jı̄vas tena jı̄vati || s jFv-tn jFvEt;
™FBgvAn^ śrı̄bhagavān [m. nom. sg. bhagavat] the holy or revered one;
the blessed Lord, an epithet of Krishna uvAc uvāca [3rd sg. perf. act.
√
vac] he spoke, said mK mukha [n.] the mouth, face, countenance; the beak
of a bird mKnAEskyo, mukhanāsikayoh. [n. gen. du. mukhanāsika] of
the mouth and nose m@y  madhye [ind.] in the middle, midst, within,
between; among, in the presence of þAZ, prān.ah. [m. nom. sg. prān.a] the
breath of life, spirit, respiration; vitality, vital energy, a vital organ s\crt

√
sam . carate [3rd sg. pr. indic. mid. sam- car] to come near, approach,
appear; to go and wander about, to go in or through, enter, traverse, pervade
sdA sadā [ind.] always, ever, continually aAkAf\ ākāśam [n. acc. sg.
ākāśa] light, clearness; free or open space, ether; the subtle fluid (supposed
to fill and pervade the universe and to be the peculiar vehicle of life and
√
sound Epbt  pibate [3rd sg. pr. mid. pā] he drinks, swallows; draws in,
sucks En(ym^ nityam [m. acc. sg. nitya] everlasting, continual, perpetual,
constant s, sah. [m. nom. sg. pron. tad] he jFv, jı̄vah. [m. nom. sg.
jı̄va] living, existing, any living being; the principle of life, vital breath; the
living or personal soul t n tena [n. inst. sg. tad] by that, which jFvEt
√
jı̄vati [3rd sg. pr. indic. act. jı̄v] he lives, he remains alive

Krishna spoke:
The vital breath continually enters in the middle of the mouth and nose. He
who is living draws in the subtle fluid constantly, by which he lives.
44 Kashmiri Gı̄tāsāra:

GS34 kākı̄mukham . kakārāntam

. kAkFmKm^ kkArAt\
makāram. cetanānugam | mkAr\ c
tnAngm^.
akārasya tu luptasya akAr-y t lØ-y
ko ’rthah. sam. pratipadyate || ko _T, s\þEtpt;
kAkF kākı̄ [f.] a female crow mKm^ mukham [n. nom. sg. mukha] the
mouth, face, countenance; the beak of a bird; the chief, principal, best (ifc.:
having anyone or anything as chief); introduction, beginning, (ifc.: begin-
ning with kkAr kakāra [m.] the letter or sound Ka, sounding Ka (the first
consonant and the first plosive or stop sound) atm^ antam [m. acc. sg.
anta] a final syllable, ending, end; (ind.ifc.: as far as mkArm^ makāram
[m. acc. sg. makāra] the letter or sound Ma, sounding Ma (the last of the
consonant stop sounds) c tn cetana [m.] visible, excellent; conscious, in-
telligent; an intelligent being, man angm^ anugam [n. nom. sg. anu-ga]
going after, following, corresponding with, adapted to; (ifc.) followed by
akAr-y akārasya [m. gen.abs. sg. akāra] of the letter or sound Aa, of
sounding Aa (the first vowel) t tu [ind.] but, and, then, now; often an
expletive lØ-y luptasya [m. gen.abs. sg. lupta] of dropped, lost, anni-
hilated k, kah. [m. nom. sg. ka] the sound Ka (the first consonant) aT,
arthah. [m. nom. sg. artha] motive, cause; sense, meaning s\þEtpt 
√
sam . pratipadyate [3rd sg. pr. indic. pass. sam-prati- pad] is arrived
at, attained, found

From a female crow ending the sound of Ka up to a man sounding Ma, the
meaning of Ka is found while dropping the sound a.
The Issue of the Bhagavadgı̄tā with 745 Verses 45

GS35 tāvat paśyet khagākāram. tAv(p[y

(KgAkAr\
khakāram . tu vicintayet | KkAr\ t EvEctyt^.
khamadhye kuru cātmānam Km@y kz cA(mAnm^
ātmamadhyam . ca kham . kuru || aA(mm@y\ c K\ kz;
tAvt^ tāvat [n. nom. sg. tāvat] so great, so large, so much, so far, so long,
so many; indeed, truly; (ind.) to such an extent, in such a number, so much,
√
so far, so greatly p[yt^ paśyet [3rd sg. pr. opt. act. dr.ś] he should see, re-
gard, consider, understand, learn, see with the mind Kg khaga [m.] mov-
ing in the air, a bird aAkArm^ ākāram [m. acc. sg. ā-kāra] form, figure,
shape, stature, appearance, external gesture or aspect of the body, expres-
sion of the face K kha [n.] a cavity, aperture; the letter Kha; an aperture of
the human body (the nine openings of the body: the mouth, two ears, two
eyes, two nostrils, the organ of excretion and of generation); vacuity, empty
space, void, air, ether, sky kArm^ kAr kāra [m.n. acc. sg. kāra] making,
doing, working, forming, a maker, doer; act, action, the term used in desig-
nating a letter or sound or indeclinable word; a song or hymn of praise; a
battle song t tu [ind.] but, and, then, now; often an expletive EvEcty t^
√
vicintayet [3rd sg. pr. opt. act. vi- cint] he should think (about), have
a thought or idea, reflect (upon) K kha [n.] vacuity, empty space, void,
air, ether, sky m@y  madhye [ind.] in the middle, midst, within, between;
among, in the presence of Km@y  khamadhye [m. loc. sg. kha-madhya]
in the middle void, the midst of the air, between; in the space between kz
√
kuru [2nd sg. pr. imperv. act. kr.] you cause!, you make!, you use! c
ca [ind.] and, both, likewise aA(mAnm^ ātmānam [m. acc. sg. ātman] the
self, oneself aA(m ātma [in cpd for ātman] self, own, own’s own m@ym^
madhyam [m. acc. sg. madhya] middle, (ind.ifc.) into the midst of, into,
among c ca [ind.] and, both, likewise Km^ kham [m. acc. sg. kha] vacu-
ity, empty space, void, air, ether, sky kz kuru [2nd sg. pr. imperv. act.
√
kr.] you cause!, you make!, you use!, you think of!

Truly one should see the appearance of the bird, then reflect upon a song of
praise of empty space. Within empty space use the self, and within the self
use empty space!
46 Kashmiri Gı̄tāsāra:

GS36 khamadhye ca praves.t.avyam . Km@y c þv£&y\

kham . ca brahma sanātanam | K\ c b}œ snAtnm^.
ātmānam . khamayam . kr.tvā aA(mAn\ Kmy\ k(vA
na kim . cid api cintayet || n Ek\EcdEp Ectyt^;
K kha [n.] a cavity, aperture; the letter Kha; an aperture of the human
body (the nine openings of the body: the mouth, two ears, two eyes, two
nostrils, the organ of excretion and of generation); vacuity, empty space,
void, air, ether, sky m@y  madhye [ind.] in the middle, midst, within, be-
tween; among, in the presence of c ca [ind.] and, both, likewise, as well
as þv£&ym^ praves.t.avyam [n. nom. sg. praves.t.avya] to be entered or
penetrated or pervaded, accessible, open; one should enter or penetrate into
Km^ kham [m. acc. sg. kha] vacuity, empty space, void, air, ether, sky c
ca [ind.] and, both, likewise b }œ brahma [n. acc. sg. brahman] Brah-
man, Impersonal Expansion snAtnm^ sanātanam [n. acc. sg. sanātana]
eternal, perpetual, permanent, everlasting, ancient aA(mAnm^ ātmānam
[m. acc. sg. ātman] the self, oneself Km^ kham [m. acc. sg. kha] void,
vacuum, ether; heaven; hole, exit aym^ ayam [m. nom. sg. idam; ifc.
acc. aya] this; going k(vA kr.tvā [ind.] having done, acting, having acted,
thinking of, having thought of n na [ind.] not, no, nor, neither Ek\Ecd^
kim. cid [ind.] somewhat, a little n Ek\Ecd^ na kim . cid [ind.] not some-
what, not a little; a lot, highly, intensely, particularly aEp api [adv.] and,
√
moreover, also, besides, even Ecty t^ cintayet [3rd sg. pr. opt. act. cint]
one should think (about), have a thought or idea, reflect upon

Empty space and everlasting Brahman are to be entered within empty space,
and one should intensely reflect upon having used this empty space and the
self.
The Issue of the Bhagavadgı̄tā with 745 Verses 47

GS37 ūrdhvaśūnyam adhah.śūnyam. U@vf
ymD,f
y\

madhyeśūnyam . nirāmayam | m@yf
y\ EnrAmym^.
. yo ’bhijānāti
triśūnyam E/f
y\ yo _EBjAnAEt
sa bhavet kulanandanah. || s Bv(klndn,;
U@v ūrdhva [mfn.] rising or tending upwards, raised, elevated, high,
above f
y śūnya [n.] empty, void, hollow, deserted; absent, absentminded;
having no certain object or aim, distracted; possessing nothing; wholly
alone or solitairy; a void, vacuum; vacuity, emptiness, nonentity aDs^ ad-
has [ind.] below, down, in the lower region, beneath, under f
ym^ śūnyam
[n. nom. sg. śūnya] void, vacuum, emptiness m@y  madhye [ind.] in the
middle, midst, within, between; among, in the presence of f
ym^ śūnyam
[n. nom. sg. śūnya] vacuum, void, emptiness EnrAmym^ nirāmayam [n.
nom. sg. nir-āmaya] free from illness, health; causing health, wholesome;
infallible, secure E/ tri [m.] three f
ym^ śūnyam [n. nom. sg. śūnya]
void, vacuum, emptiness y, yah. [m. nom. sg. yad] who, what, which
√
aEBjAnAEt abhijānāti [3rd sg. pr. indic. act. abhi- jñā] he/she knows
understands, is aware of, apprehends s, sah. [m. nom. sg. pron. tad] he
√
Bvt^ bhavet [3rd sg. pr. opt. act. bhū] he should or would be kl kula
[n.] a herd, troop, flock, multitude, number; a race, family, community,
tribe, caste, company; the residence of a family; a house, abode; a noble or
eminent family or race ndn, nandanah. [m. nom. sg. nandana] rejoic-
ing, gladdening

The emptiness above, the emptiness below, and the emptiness in the middle
are infallible. Whoever is aware of the threefold emptiness, he would be
gladdening a community.
48 Kashmiri Gı̄tāsāra:

GS38 tasya bhāvasya bhāvātmā t-y BAv-y BAvA(mA

bhāvanā naiva yujyate | BAvnA n{v y>yt
.
anāvr.ttasya śabdasya anAv-y fNd-y
tasya śabdasya yo gatih. || t-y fNd-y yo gEt,;
t-y tasya [n. gen. sg. pron. tad] of him, his, for him, of this, its BAv-y
bhāvasya [m. gen. sg. bhāva] of becoming, being; existence has BAv bhā-
va [m.] that which is or exist, being or living creature; becoming, existing;
the seat of the feelings or affections, heart, soul, mind; appearance; contin-
uance; state, true condition or state, truth, reality aA(mA ātmā [m. nom.
sg. ātman] the self, the individual soul, (ifc.) often having the meaning
of “nature of” BAvnA bhāvanā [f. nom. sg. bhāvana] the act of produc-
ing or effecting, forming in the mind, conception, thought, imagination;
causing to be n na [ind.] not, no ev eva [ind.] just, as well as, even, a
√
mere expletive y>yt  yujyate [3rd sg. pr. indic. pass. yuj] is endowed
with, used, united, yoked; he falls to the lot of, belongs to or suits any one
anAv-y anāvr.ttasya [m. gen. sg. an-āvr.tta] of not turned about or
round; of not retreating or frequented or approached; of not chosen; of not
addressing a prayer or song to a god fNd-y śabdasya [n. gen. sg. śabda]
of a name, sound, tone, voice; of oral tradition, verbal authority t-y tasya
[n. gen. sg. pron. tad] of him, his, for him, of this fNd-y śabdasya [n.
gen. sg. śabda] of a name, of sound, tone, voice y, yah. [m. nom. sg. yad]
who, what, which, that gEt, gatih. [m. nom. sg. gati] going, going away,
moving, motion in general; metempsychosis, the course of the soul through
many forms of life; course progress, movement; state, condition

This existence has the nature of a being and is not even yoked with the act
of being. Whoever is moving, his voice is not addressing a prayer of the oral
tradition.
The Issue of the Bhagavadgı̄tā with 745 Verses 49

GS39 tatpadam . viditam

. yena t(pd\ EvEdt\ y
n
sa yogı̄ chinnasam . śayah. | s yogF ECàs\fy,.
pun.yapāpaharāś caiva pypAphrAf^ c {v
ye cānye pañcadaivatāh. || y
 cAy pÑd{vtA,;
tt^ tat [n. acc. sg. pron. tad] That pdm^ padam [n. acc. sg. pada] foot-
ing, standpoint; position, rank, station, site, abode, home; a sign, token,
√
characteristic EvEdtm^ viditam [n. acc. sg. ppp. vid] known, under-
stood, learnt, perceived, known as y n yena [ind.] by whom or by which,
by means of which, by which way; because, since, as s, sah. [m. nom. sg.
pron. tad] he yogF yogı̄ [m. nom. sg. yogin] a yogi, a Striver for One-
√
ness ECà chinna [ppp. chid] cut, cut off, cut away, cut through, divided;
taken away or out of; interrupted, not contiguous, disturbed; destroyed, an-
nihilated s\fy, sam . śayah. [m. nom. sg. sam . ’saya] uncertainty, hesita-
tion, doubt in or of py pun.ya [mfn.] auspicious, propitious, good, right,
virtuous, pure, holy, sacred pAp pāpa [m.] a wicked man, villain; [n.] bad,
vicious, evil, vile low; sin, vice, crime hrA, harāh. [f. acc. pl. hara] taking
away, destroying, removing c {v caiva [ind. ca-eva] and even, as well as; a
mere expletive y  ye [m. nom. pl. yad] who, which, those, those who c ca
[ind.] and, both, likewise ay  anye [m. nom. pl. anya] others, different;
other than, opposed to; another, one of a number pÑ pañca [in cpd for
pañcan] five { dvtA, daivatāh. [f. acc. pl. daivata] gods, deities pÑd {vt
pañcadaivata [mfn. pañca-daivata] having five deities (organs of sense)

The abode of That is known as he is a Striver for Oneness taking away

uncertainty, and is virtuous in removing sins, even those different from the
five deities.
50 Kashmiri Gı̄tāsāra:

GS40 jı̄vinah. saha gacchanti jFEvn, sh gQCEt

yāvat tattvam . na vindati | yAv‚v\ n EvdEt.
pāpam . dahati jñānāgnih. pAp\ dhEt âAnAE`n,
pun.yena somasūryayoh. || pyn soms
yyo,;
jFEvn, jı̄vinah. [m. nom. pl. jı̄vin] living beings sh saha [ind.] together,
√
with, along, conjointly gQCEt gacchanti [3rd pl. pr. indic. act. gam]
they go, move, go away, set out, come yAvt^ yāvat [ind.] as greatly as,
as far as, whenever t‚vm^ tattvam [n. nom. sg. tat-tva] truth, true states,
realities n na [ind.] not, no, nor, neither EvdEt vindati [3rd sg. pr. indic.
√
act. vid] one finds, obtains pApm^ pāpam [n. acc. sg. pāpa] bad, vicious,
√
wicked, evil, vile dhEt dahati [3rd sg. pr. indic. act. dah] it burns, it
consumes by fire âAnAE`n, jñānāgnih. [m. nom. sg. jñāna-agni] the fire
of knowledge, distinction between good and bad py n pun.yena [m. inst.
sg. pun.ya] by or with auspicious, propitious, good, right, virtuous, pure,
holy, sacred som soma [m.] juice, extract, esp., the juice of the Soma plant
s
yyo, sūryayoh. [n. gen. du. sūrya] of the sun
Living beings come together whenever one does not find truth. The fire of
knowledge burns away evil with the pure juice of the Soma plant and the
Sun.
The Issue of the Bhagavadgı̄tā with 745 Verses 51

GS41 pun.yapāpavinirmuktir pypApEvEnmEÄr^

es.a yogo ’bhidhı̄yate | eq yogo _EBDFyt .
dhr.tirodhi manodhı̄ti DEtroED mnoDFEt
sam . samidhāmr.tam ||
. tos.am s\toq\ sEmDAmtm^;
py pun.ya [mfn.] auspicious, propitious, good, right, virtuous, pure,
holy, sacred pAp pāpa [n.] bad, vicious, wicked, evil, vile EvEnmEÄ, vinir-
muktih. [f. nom. sg. vi-nir-mukti] liberation, freedom of or from, a re-
lease eq, es.ah. [m. nom. sg. etad] this yog, yogah. [m. nom. sg. yoga]
employment, use, application, performance, yoga, Striving for Oneness
√
aEBDFyt abhidhı̄yate [3rd sg. pr. indic. pass. abhi- dhā] to be named
or called DEt dhr.ti [f.] holding, seizing, keeping, supporting roED rodhi
[n. nom. sg. rodhin] stopping, restraining, disturbing, blocking; obstruct-
ing, overpowering or drowning (one sound by another), filling, covering
mno mano [in cpd for manas] mind (in the widest sense), will, breath,
thought, imagination DF dhı̄ [f.] understanding, intelligence, wisdom,
knowledge, art, science iEt iti [ind.] in this manner, thus, marks a quota-
tion s\toqm^ sam . tos.am [m. acc. sg. sam-tos.a] satisfaction, contentedness
with; content sEmDA samidhā [f.] an oblation to fuel or firewood amtm^
amr.tam [n. nom. sg. amr.ta] an immortal, a god

Liberation from good and evil, this is called Striving for Oneness. “Sup-
porting, restraining, and wisdom of the mind” is the satisfaction of a fire-
wood oblation to an immortal.
52 Kashmiri Gı̄tāsāra:

GS42 indriyān.i paśum . kr.tvā iEdýyAEZ pf\ k(vA

yo yajeta sa dı̄ks.itah. | yo yjt s dFE"t,.
param. brahmādhigacchanti pr\ b}œAEDgQCEt
śabdabrahmavicintanāt || fNdb}œEvEctnAt^;
iEdýyAEZ indriyān.i [n. acc. pl. indriyā] faculties of sense, senses, sense
organs pfm^ paśum [m. acc. sg. paśu] a domestic or sacrificial animal
k(vA kr.tvā [ind.] having done, acting, having acted, prepared y, yah.
[m. nom. sg. yad] who, what, which, that yj t yajeta [3rd sg. pr. opt.
√
mid. yaj] he should sacrifice, offer, honour s, sah. [m. nom. sg. pron.
tad] he dFE"t, dı̄ks.itah. [m. nom. sg. dı̄ks.ita] consecrated, initiated into;
prepared, ready for; priest engaged in the Dı̄ks.ā ceremony prm^ param [n.
acc. sg. para] highest, supreme b}œ brahma [in cpd for brahman] Brah-
man, Impersonal Expansion aEDgQCEt adhigacchanti [3rd pl. pr. in-
√
dic. act. adhi- gam] they go up to, approach, accomplish; they study, read
fNdb}œ śabdabrahma [n. acc. sg. śabda-brahma] the Veda considered as
the revealed sound or word and indentified with the Supreme; Vedic recita-
tion EvEctnAt^ vicintanāt [n. abl. sg. vi-cintana] from or through think-
ing, thought

He is the ceremonial priest who should sacrifice after preparing the sense or-
gans of a sacrificial animal. Through the thought of a Vedic-revealed word,
they go up to the supreme Brahman.
The Issue of the Bhagavadgı̄tā with 745 Verses 53

GS43 sakale dr.s.t.apāro ’pi skl  d£pAro _Ep

bhāvam . yuñjati yuñjati | BAv\ yÒEt yÒEt.
nis.kale darśanam . nāsti En kl dfn\ nAE-t
svabhāvo bhāvam . yuñjati || -vBAvo BAv\ yÒEt;
skl  sakale [n. loc. sg. sa-kala] in√ all, whole; in everything, the whole
(m.) in everybody d£ dr.s.t.a [ppp. dr.ś] settled, acknowledged, decided,
fixed, valid; perceived, decided, fixed; seen, understood, known, experienced
pAr, pārah. [m. nom. sg. pāra; in cpd vr.iddhi form of para] bring-
ing across, the utmost reach or fullest extent; the other side, opposite aEp
api [adv.] and, moreover, also, besides, even BAvm^ bhāvam [m. acc. sg.
bhāva] that which is or exist, being; becoming, existing yÒEt yuñjati [3rd
√
sg. pr. indic. act. yuj] it unites, joins, brings together yÒEt yuñjati [du-
plication expresses emphasis and completion or refer to two items]
En kl  nis.kale [n. loc. sg. nis.-kala] in without parts, undivided; in di-
minished, decayed; in nothing, (m.) in nobody (opposite of nis.kale) dfnm^
darśanam [n. nom. sg. darśana] seeing, observing; the becoming visible
or known, presence; understanding; doctrine, view, opinion nAE-t nāsti
[ind. na-asti] it is not, there is not -vBAv, svabhāvah. [m. nom. sg. sva-
bhāva] one’s own nature, inherent-self-nature BAvm^ bhāvam [m. acc. sg.
bhāva] that which is or exist, being; becoming, existing yÒEt yuñjati it
unites

Besides, in everything, known and unknown unite that which is. In noth-
ing, there is not a doctrine that one’s inherent-self-nature unites that which
is.
54 Kashmiri Gı̄tāsāra:

GS44 tālumūle ca lampāyām . tAlm
l  c lMpAyA\

. tripathāntaram |
trikūt.am E/k
V\ E/pTAtrm^.
ekam . tattvam . vijānı̄yād ek\ t‚v\ EvjAnFyAd^
vighnasyāyatanam . mahat || EvÍ-yAytn\ mht^;
tAlm
l  tālumūle [n. loc. sg. tālu-mūla] in the root of the palate c ca
[ind.] and, both, likewise, as well as lMpAyAm^ lampāyām [f. loc. sg.
lampā] in Lampā (name of a town and of a kingdom) E/k
Vm^ trikūt.am
[n. acc. sg. trikūt.a] having three peaks or humps or elevations; three sum-
mits, ridges E/pT tripatha [m.n.] reached by three roads atrm^ antaram
[m.n. acc. sg. antara] (ifc.) different, other, another ekm^ ekam [m. acc.
sg. eka] one, single; unique, single of its kind t‚vm^ tattvam [n. acc. sg.
tat-tva] truth, true states, realities EvjAnFyAt^ vijānı̄yāt [3rd sg. pr. opt.
√
act. vi- jñā] one should know, understand, perceive, have knowledge of,
become acquainted with EvÍ-y vighnasya [n. gen. sg. vighna] of an ob-
stacle, impediment, hindrance, opposition, any difficulty or trouble; dif-
ficulty has . . . (gen. form is used to translate the verb “have”) aAytnm^
āyatanam [n. acc. sg. ā-yatana] resting-place, support, seat, place, home,
house, abode; an altar; a sanctuary; the place of the sacred fire mht^ mahat
[n. acc. sg. mahat] great (in space, time, quantity or degree)

In the root of the palate and in Lampa are the three ridges reached by three
different roads. One should know the single truth that opposition has great
support.
The Issue of the Bhagavadgı̄tā with 745 Verses 55

GS45 chinnamūlasya vr.ks.asya ECàm
l-y v"-y

yathā janma na vidyate | yTA jm n Evt.
jñānadagdhaśarı̄rasya âAnd`DfrFr-y
punardeho na vidyate || pnd
ho n Evt;
√
ECà chinna [ppp. chid] cut, cut away, cut through m
l-y mūlasya
[m. gen. sg. mūla] of a root; basis, foundation v"-y vr.ks.asya [m. gen.
sg. vr.ks.a] of a tree, the trunk of a tree yTA yathā [ind.] in which manner
or way, as, like; so that jm janma [m. acc. sg. janman] the birth, life n
√
na [ind.] not Evt  vidyate [3rd sg. pr. indic. pass. vid] it is found,
there is âAn jñāna [n. from jñā] knowing, knowledge d`D dagdha [ppp.
√
dah] burned, consumed by fire frFr-y śarı̄rasya [n. gen. sg. śarı̄ra] of
the body, the bodily frame pnr^ punar [ind.] repeatedly, again and again,
again dh, dehah. [m. nom. sg. deha] the body, embodiment n na [ind.]
√
not Evt  vidyate [3rd sg. pr. indic. pass. vid] it is found, there is
Cut away the root of a tree so that there is no life; there is no re-embodiment
of a body known as having been consumed by fire.
56 Kashmiri Gı̄tāsāra:

GS46 gı̄tāh. sugı̄tāh. kartavyāh. gFtA, sgFtA, kt&yA,

kim anyaih. śāstrasam . grahaih. | Ekmy{, fA-/s\g}h
{,.
yāh. purā padmanābhasya yA, prA p”nAB-y
mukhapadmād vinih.sr.tāh. || mKp”AE’En,stA,;
gFtA, gı̄tāh. [f. nom. pl. gı̄tā] songs, sacred songs s su [ind.] prefix ex-
pressing well, good, excellent, right, beautiful sgFtA, sugı̄tāh. [f. nom.
pl. sugı̄tā] excellent songs or sacred songs kt&yA, kartavyāh. [f. nom. pl.
kartavya] to be done or made or accomplished or executed; that which ought
to be done, duties, obligations Ekm^ kim [ind.] what?, how?, whence?,
why? ay {, anyaih. [n. inst. pl. anya] by others, different; by other than,
opposed to; by or with another fA-/ śāstra [n.] any book or treatise; any
manual; any sacred book s\g }h{, sam.grahaih. [m. inst. pl. sam.graha] by
or with collections yA, yāh. [f. acc. pl. yad] who, what, which, that prA,
purāh. [f. acc. pl. purā] before, formerly, of old; hitherto, up to the present
time, until now p”nAB-y padmanābhasya [m. gen. sg. padmanābha]
of the “lotus-naveled”, name of Vishnu mKp”At^ mukhapadmāt [m. abl.
sg. mukha-padma] from a “lotus-face” EvEn,stA, vinih.sr.tāh. [m. nom.
pl. vi-nih.sr.ta] gone forth or out, issued forth, sprang from

Songs, beautiful sacred songs, are to be performed, and whence for other
collections of sacred books? What sprang from Vishnu’s “lotus-face” until
now?
The Issue of the Bhagavadgı̄tā with 745 Verses 57

GS47 gı̄tāgāṅgodakam
. pı̄tvā gFtAgA½odk\ pF(vA
punarjanma na vidyate | pnjm n Evt .
sarvaśāstramayı̄ gı̄tā svfA-/myF gFtA
sarvadharmamayo harih. || svDmmyo hEr,;
gFtA gı̄tā [f.] song, sacred song or poem gA½, gāṅgah. [m. nom. sg.
gāṅga] being in or on the Ganges, coming from or belonging or relat-
ing to the Ganges dkm^ dakam [n. nom. sg. daka] water pF(vA pı̄tvā
[ind.] having drunk or quaffed; after drinking pnr^ punar [ind.] repeat-
edly, again and again, again jm janma [m. acc. sg. janman] the birth,
√
life n na [ind.] not Evt  vidyate [3rd sg. pr. indic. pass. vid] it is
found, there is sv sarva [n.] whole, entire, all, everything fA-/ śāstra
[n.] any book or treatise; any manual; any sacred book myF mayı̄ [f. nom.
sg. mayı̄] (ifc.) made or formed or produced from or consisting of or com-
pared to gFtA gı̄tā [f. nom. sg. gı̄tā] song, sacred song or poem sv sarva
[m.n.] whole, entire, all, everything Dmmy, dharmamayah. [m. nom.
sg. dharma-maya] consisting of virtue, moral, duty, righteous hEr, harih.
[m.f. nom. sg. hari] carrying, having, bearing; a horse, a lion; epithet of
Vishnu-Krishna, Shiva, etc.

There is no re-birth after drinking the water of the Gita and the Ganges. Of
all the sacred books produced, the Gita is the most virtuous.
58 Kashmiri Gı̄tāsāra:

GS48 sarvatı̄rthamayı̄ gaṅgā svtFTmyF g½A

sarvapāpaks.ayam . karı̄ | svpAp"y\krF.
sarvabhogamayaś cāyam . svBogmy–Ay\
sarvamoks.amayo hy ayam || svmo"myo ym^;
sv sarva [m.n.] whole, entire, all, everything tFT tı̄rtha [n.] a passage,
way, road, stairs for landing or for descent into a river, bathing-place, place
of pilgrimage on the banks of sacred streams, piece of water myF mayı̄ [f.
nom. sg. mayı̄] (ifc.) made or formed or produced from or consisting of or
compared to; containing g½A gaṅgā [f. nom. sg. gaṅgā] the river Ganges
sv sarva [m.n.] whole, entire, all, everything pAp pāpa [n.] bad, vicious,
wicked, evil, vile "y\krF ks.ayam . karı̄ [f. nom. sg. ks.ayam . kara] (ifc.)
causing destruction or ruin sv sarva [m.n.] whole, entire, all, every-
thing Bog bhoga m. enjoyment, eating; profit, utility, pleasure, delight
my, mayah. [m. nom. sg. maya] (ifc.) made or formed or produced from
or consisting of or compared to c ca [ind.] and aym^ ayam [m. nom. sg.
idam] this one, this, that sv sarva [m.n.] whole, entire, all, everything
mo" moks.a [m.] release from worldly existence or transmigration, final
or eternal emancipation; liberation my, mayah. [m. nom. sg. maya] (ifc.)
made or formed of or produced from or consisting of or compared to; con-
taining Eh hi [ind.] for, because, on account of; certainly; a mere expletive
aym^ ayam [m. nom. sg. idam] this one, this, that
Containing all the places of pilgrimage on the banks of sacred streams, the
Ganges is causing destruction of all evil, and this is full of delight because
it contains the release from all worldly existence.
The Issue of the Bhagavadgı̄tā with 745 Verses 59

GS49 gı̄tā gaṅgā ca gāyatrı̄ gFtA g½A c gAy/F

govindo hr.di sam . sthitāh. | goEvdo ãEd s\E-TtA,.
caturgakārasmaran.āt ctgkAr-mrZAt^
punarjanma na vidyate || pnjm n Evt ;
gFtA gı̄tā [f. nom. sg. gı̄tā] song, sacred song or poem g½A gāṅgā [f. nom.
sg. gāṅga] being in or on the Ganges, coming from or belonging or relating
to the Ganges c ca [ind.] and, both, likewise, as well as gAy/F gāyatrı̄ [f.
nom. sg. gāyatrı̄] any hymn composed in the ancient meter of 24 syllables,
often a triplet of eight syllables each goEvd, govindah. [m. nom. sg. go-
vinda] (lit.) “ox-finding,” name of Krishna ãEd hr.di [n. loc. sg. hr.d]
in the heart, soul, mind s\E-TtA, sam . sthitāh. [m. nom. pl. sam
. -sthita]
standing; placed, resting, lying, sitting; abiding, remaining ctr^ catur
[m.] four gkAr gakāra [m.] the letter or sound Ga, sounding Ga -mrZAt^
smaran.āt [n. abl. sg. smaran.a] from the act of remembering or calling to
mind; from being mentioned in Smr.ti pnr^ punar [ind.] repeatedly, again
and again, again jm janma [m. acc. sg. janman] the birth, life n na
√
[ind.] not Evt  vidyate [3rd sg. pr. indic. pass. vid] it is found, there
is

The Gita, the Ganges, and the sacred Gayatri hymn abide in the heart of
Krishna. There is no re-birth after sounding the four Ga[s] from memory.
60 Kashmiri Gı̄tāsāra:

GS50 gı̄tāsāram
. pat.hed yas tu gFtAsAr\ pW-t
hy acyutasya ca sam . nidhau | ^ aQyt-y c s\EnDO.
tasmād gun.asahasren.a t-mA‹Zshú Z
vis.n.or nirvacanam . yathā ||
Ev ZoEnvcn\ yTA;
gFtA gı̄tā [f.] song, sacred song or poem sArm^ sāram [n. acc. sg. sāra] the
core or pith or solid interior of anything; firmness, strength power, energy;
the substance or essence or heart or essential part of anything, best part,
quintessence; (ifc.) “chiefly consisting of or depending on”; a compendium,
√
summary (often in titles of books) pW t^ pat.het [3rd sg. pr. opt. act. pat.h]
he should read or repeat aloud, recite, rehearse; peruse, study; teach, cite,
quote, mention, declare y, yah. [m. nom. sg. yad] who, what, which, that
t tu [ind.] but, and, then, now; often an expletive Eh hi [ind.] for, because;
certainly; a mere expletive aQyt-y acyutasya [m.n. gen. sg. a-cyuta] of
firm, solid; of imperishable, permanent; of Krishna or Vishnu c ca [ind.]
and, both, likewise, as well as s\EnDO sam . nidhau [m. loc. sg. sam-ni-
√
dhi] in juxtaposition, nearness, vicinity, presence t-mAt^ tasmāt [ind.]
from that, therefore, than that, on that account; thus gZ gun.a [m.] quality,
Basic Attribute shú Z sahasren.a [n. inst. sg. sahasra] by or with thou-
sand Ev Zo, vis.n.oh. [m. gen. sg. vis.n.u] of Vishnu Envcnm^ nirvacanam
[m. acc. sg. nir-vaca] not speaking, silent, blameless; (ind.) silently; [n.
nom. sg. nir-vaca] speaking out, pronouncing; a saying or proverb; inter-
pretation, explanation, etymology yTA yathā [ind.] in which manner or
way, as, like; so that; according to what is right, properly

Now he who is in the presence of Vishnu should recite the Gitasara, thus
with a thousand Basic Attributes of Vishnu, an explanation according to
what is right.
The Issue of the Bhagavadgı̄tā with 745 Verses 61

GS51 etat pun.yam . pāpaharam . et(py\ pAphr\

dhanyam . duh.svapnanāśanam | Dy\ d,-vÙnAfnm^.
pat.hatām. śr.n.vatām
. caiva pWtA\ fvtA\ c
{v
vis.n.or māhātmyam uttamam || Ev ZomAhA(Mymmm^;
ett^ etat [n. nom. sg. etad] this, this here, here pym^ pun.yam [n. nom.
sg. pun.ya] auspicious, propitious, good, right, virtuous, pure, holy, sacred
pAphrm^ pāpaharam [n. nom. sg. pāpa-hara] removing or destroying
evil Dym^ dhanyam [n. nom. sg. dhanya] bringing or bestowing wealth,
opulent, rich; fortunate, happy, auspicious d,-vÙnAfnm^ duh.svapnanā-
śanam [n. nom. sg. duh.-svapna-nāśana] removing bad dreams pWtAm^
√
pat.hatām [3rd sg. pr. imperv. mid. pat.h] one must or has to read or
repeat aloud, recite, rehearse; peruse, study; teach, cite, quote, mention,
√
declare fvtAm^ śr.n.vatām [3rd pl. pr. imperv. mid. śru] men or people
must or have to hear, listen or attend to anything; have to hear or learn
anything about; have to hear (from a teacher), study, learn c{v caiva [ind.
ca-eva] and even, as well as; a mere expletive Ev Zo, vis.n.oh. [m. gen.
sg. vis.n.u] of Vishnu mAhA(Mym^ māhātmyam [m. acc. sg. māhātmya]
magnanimity, highmindedness; exalted state or position, majesty, dignity
umm^ uttamam [m. acc. sg. ud-tama] uppermost, highest, chief; most
elevated

This is sacred, is destroying evil, is bringing wealth, is removing bad

dreams. One has to recite and many have to learn about the exalted state of
Vishnu!

iti śrı̄mahābhārate bhis.maparvan.i gı̄tāsārah. samāptah. ||

iEt ™FmhABArt EB mpvEZ gFtAsAr, smAØ,;
Thus ended the Gı̄tāsāra in the Bhis.maparvan in the sacred Mahābhārata.
Kashmiri Gı̄tāsāra
In English
Gı̄tāsāra

1–2. Arjuna spoke:

As for this world here below nothing is Brahman, gone beyond the
spotless heaven, an entire undisturbed perfect isolation (Kavailya),
genuine, perpetual, virtuous, unimaginable, unintelligible, anni-
hilation without coming into existence. O Krishna, liberated by
Striving for Oneness by knowledge, speak about the knowledge of
That!

3. Krishna spoke:
Light in the sky everywhere, all beings endowed with the Basic
Attributes everywhere, the highest self everywhere, I resided in a
superior abode.

4. The eternal divine great light is beyond the enduring sound,

beyond the superior abode, beginning with a sound without Basic
Attributes.

5. Coming to That, the ultimate light, is through the ultimate en-

during sound state. From an era within the four-age cycle up to this
day, it has not been told to anyone.

6. The embodied self is created by Me as well as the Primordial Sub-

stance and the field. Everything should become the field; nothing is
the superior abode.

7. O Arjuna, they hear with clarity from you, the best of sages! Now
they are liberated, O Mighty Armed One, due to clarity from you, O
Winner of Wealth.

8. There is no application of the right perception of sacred knowl-

edge, of truth, of focus on the beginnings of the Samkhya philosophy
by all the heretics together.
in English 65

9. Besides, the knowledge of the gods told by Me is difficult to find.

The divine universal form is developed by the dot knot related to
Bhairava.

10. The central subtle channel on the southern path is understood

by its universal nature. As for this secret question, your discourse is
with Me.

11. Not fire, air and ether, not earth or even water, not mind, intelli-
gence or self-consciousness is the secret motive of your discourse.

12. One goes to incidental continuance when one does not see that
which exists. Ether is sounding pure Aa, the enduring sound of im-
perishable bliss.

13. Evidently without Basic Attributes, mankind continues entirely

as before. The supreme intelligence of Brahman is perhaps all that
is, and of this [mankind] is not aware.

14. The relation of the three worlds and Krishna is without perse-
vering effort, having been reached through the measure of a finger’s
breadth for the tenth time and staying in internal space.

15. After having disappeared when the living soul returned to this
prescribed whole, the moving and unmoving are now pervaded by
the three worlds.

16. To be meditated upon That with That is knowledge indeed.

Then they respect That beginnings, known by Brahman and illu-
minated in the complete knowledge of the Vedas.

17. They say: “The sacred knowledge in the Vedas” is the abode of
true knowledge and the supreme thought of whoever has under-
stood the supreme That. He is a sage who has mastered true knowl-
edge.

18. This offering is the highest to be known, and is an established re-

ligious act. This is the supreme, most famous Gayatri hymn named
Hamsa, the vehicle of Brahman.
66 Kashmiri Gı̄tāsāra

19. Certainly, religious austerity is thus when the Veda is honored

by the sages. Whoever understands this small part, he is called one
who is learned of a small part.

20. Those knowing who is released by a life from childhood to old

age are men with thorough knowledge. Many are released by know-
ing the faults that cause one to fall.

21. The left channel for the vital spirit is like the divine river Ganges,
the right channel for the vital spirit is like the river Yamuna, but
between these two is the third, and one should remember that place
of sacrifice.

22. The left channel for the vital spirit is indeed related to Vishnu’s
subtle channel, the right channel to Brahman’s subtle channel, and
the middle channel is the subtle channel for the female energies of
the deities. The three, carrying the breath of life, call to mind Brah-
man, Vishnu, and Shiva, and the three breath exercises, recaka, pura,
and kumbhaka.

23. Whoever is aware of division is going in the middle. He is a pow-

erful Striver for Oneness, always fixed upon one subject and resorts
to the knowledge of Brahman.

24. Truly, the left channel for the vital spirit and the western fire of
the altar, the right channel for the vital spirit and the eastern fire of
the altar, the middle channel for the vital spirit and the southern fire
of the altar, prescribed the three sacred fires.

25. He stands firmly within the light and the Soma circle. The Soma
circle is in the middle, and in the midst thereof is the disk of the Sun.

26. The disk of the sun is between the glow of the flames and
the offering of food. In the middle of the food offered is light from
smokeless charcoal.
in English 67

27. Abiding in that place is the breath of the Supreme Spirit praised
by the Strivers for Oneness. Singing well is even a duty with the
mind focused on one point.

28. The divine Shiva’s initial manifestation, the purring imperish-

able sound with vital power, let the burning sound m remove sorrow
and nourish the whole body.

29. The shape of the twisted thin central channel for the vital spirit
is like a coiled snake. Like a mother, one should unite in making the
twisted sound Ma.

30. Extending through the three worlds and being three in number,
Brahman, Vishnu, and Shiva consist of three sounds, and he who
knows half of such measures, he should become profoundly learned
in sacred knowledge.

31. Then with hands and feet everywhere, eyes, head and mouth
everywhere, he is a bright stainless figure like pure clear crystal.

32. Arjuna spoke:

A being lives by the vital breath. There is no vital breath in death.
He who is living comes with attachment. By what is it that he lives?

33. Krishna spoke:

The vital breath continually enters in the middle of the mouth and
nose. He who is living draws in the subtle fluid constantly, by which
he lives.

34. From a female crow ending the sound of Ka up to a man sound-

ing Ma, the meaning of Ka is found while dropping the sound a.

35. Truly one should see the appearance of the bird, then reflect
upon a song of praise of empty space. Within empty space use the
self, and within the self use empty space!

36. Empty space and everlasting Brahman are to be entered within

empty space, and one should intensely reflect upon having used this
empty space and the self.
68 Kashmiri Gı̄tāsāra

37. The emptiness above, the emptiness below, and the emptiness in
the middle are infallible. Whoever is aware of the threefold empti-
ness, he would be gladdening a community.

38. This existence has the nature of a being and is not even yoked
with the act of being. Whoever is moving, his voice is not addressing
a prayer of the oral tradition.

39. The abode of That is known as he is a Striver for Oneness tak-

ing away uncertainty, and is virtuous in removing sins, even those
different from the five deities.

40. Living beings come together whenever one does not find truth.
The fire of knowledge burns away evil with the pure juice of the
Soma plant and the Sun.

41. Liberation from good and evil, this is called Striving for Oneness.
“Supporting, restraining, and wisdom of the mind” is the satisfac-
tion of a firewood oblation to an immortal.

42. He is the ceremonial priest who should sacrifice after preparing

the sense organs of a sacrificial animal. Through the thought of a
Vedic-revealed word, they go up to the supreme Brahman.

43. Besides, in everything, known and unknown unite that which

is. In nothing, there is not a docrine that one’s inherent-self-nature
unites that which is.

44. In the root of the palate and in Lampa are the three ridges
reached by three different roads. One should know the single truth
that opposition has great support.

45. Cut away the root of a tree so that there is no life; there is no
re-embodiment of a body known as having been consumed by fire.

46. Songs, beautiful sacred songs, are to be performed, and whence

for other collections of sacred books? What sprang from Vishnu’s
“lotus-face” until now?
in English 69

47. There is no re-birth after drinking the water of the Gita and the
Ganges. Of all the sacred books produced, the Gita is the most vir-
tuous.

48. Containing all the places of pilgrimage on the banks of sacred

streams, the Ganges is causing destruction of all evil, and this is full
of delight, because it contains the release from all worldly existence.

49. The Gita, the Ganges, and the sacred Gayatri hymn abide in the
heart of Krishna. There is no re-birth after sounding the four Ga[s]
from memory.

50. Now he who is in the presence of Vishnu should recite the Gita-
sara, thus with a thousand Basic Attributes of Vishnu, an explanation
according to what is right.

51. This is sacred, is destroying evil, is bringing wealth, is removing

bad dreams. One has to recite and many have to learn about the
exalted state of Vishnu!

Thus ends the Gı̄tāsāra in the Bhis.maparvan in the sacred Mahābhārata.

Note added April 16, 2019.

In Wiig 1981, pp. 66 and 158, the Gı̄tāsāra is mentioned as the other
title of the Om
. kāra-Māhātmya, assigned to the Skanda-Purān.a litera-
ture. There is no translation of this work nor of the Kashmiri Gı̄tāsāra
mentioned in Appendix E, p. 167–176. I am grateful to Alexandra
van der Geer for this reference and her search for a translation of the
Kashmiri Gı̄tāsāra. I thank also Chris Chapple and David Gordon
White for informing me that they have not seen a translation.
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