The Teacher and the Disciple: Krishna Asks to See His Father

Verse 1 (14.51.1)

भूतानामथ पञ्चानामथैषामीश्वरं मनः । नियमे च विसर्गे च भूतानां मन एव च ॥

bhūtānāmatha pañcānāmathaiṣāmīśvaraṃ manaḥ | niyame ca visarge ca bhūtānāṃ mana eva ca

Mind is the lord of these five elements; in restraining the elements and in releasing them, it is the mind alone.

Note on the text: Corrected पञ्चानामथेषामीश्वरं → पञ्चानामथैषामीश्वरं (misprint in Wikisource; अथेषाम् breaks sandhi (atha + eṣām); the critical edition has yathaiṣām īśvaraṃ). Matched to CE 14,050.001a and 001c (the lines differ somewhat; recension variants, Wikisource reading kept).

Verse 2 (14.51.2)

अधिष्ठातृमनो नित्यं भूतानां महतां तथा । बुद्धिरैश्वर्यमाचष्टे क्षेत्रज्ञश्च स उच्यते ॥

adhiṣṭhātṛmano nityaṃ bhūtānāṃ mahatāṃ tathā | buddhiraiśvaryamācaṣṭe kṣetrajñaśca sa ucyate

Mind is ever the presiding power over the great elements. The intellect proclaims sovereignty, and it too is called the Knower of the Field.

Verse 3 (14.51.3)

इन्द्रियाणि मनो युङ्क्ते सदश्वानिव सारथिः । इन्द्रियाणि मनो बुद्धिः क्षेत्रज्ञे युज्यते सदा ॥

indriyāṇi mano yuṅkte sadaśvāniva sārathiḥ | indriyāṇi mano buddhiḥ kṣetrajñe yujyate sadā

The mind yokes the senses as a charioteer yokes good horses. The senses, mind and intellect are ever yoked to the Knower of the Field.

Note on the text: Corrected इनद्रियाणि → इन्द्रियाणि (misprint in Wikisource; stray न; the critical edition has indriyāṇi).

Verse 4 (14.51.4)

महदश्वसमायुक्तं बुद्धिसंयमनं रथम् । समारुह्य स भूतात्मा समन्तात्परिधावति ॥

mahadaśvasamāyuktaṃ buddhisaṃyamanaṃ ratham | samāruhya sa bhūtātmā samantātparidhāvati

Yoked to the great steeds, with the intellect as its reins, the self of beings mounts that chariot and races about on every side.

Verse 5 (14.51.5)

इन्द्रियग्रामसंयुक्तो मनःसारथिरेव च । बुद्धिसंयमनो नित्यं महान्ब्रह्ममयो रथः ॥

indriyagrāmasaṃyukto manaḥsārathireva ca | buddhisaṃyamano nityaṃ mahānbrahmamayo rathaḥ

Joined to the host of the senses, with the mind as charioteer and the intellect as its constant restraint, great is the chariot made of Brahman.

Verse 6 (14.51.6)

एवं यो वेत्ति विद्वान्वै सदा ब्रह्ममयं रथम् । स धीरः सर्वलोकेषु न मोहमधिगच्छति ॥

evaṃ yo vetti vidvānvai sadā brahmamayaṃ ratham | sa dhīraḥ sarvalokeṣu na mohamadhigacchati

The wise man who thus knows the chariot made of Brahman is steadfast and, in all the worlds, never falls into delusion.

Verse 7 (14.51.7)

अव्यक्तादिविशेषान्तं सहस्थावरजङ्गमम् । सूर्यचन्द्रप्रभालोकं ग्रहनक्षत्रमण्डितम् ॥

avyaktādiviśeṣāntaṃ sahasthāvarajaṅgamam | sūryacandraprabhālokaṃ grahanakṣatramaṇḍitam

Beginning with the Unmanifest and ending with the particulars, with all that moves and does not move, lit by the radiance of sun and moon, adorned with planets and stars,

Verse 8 (14.51.8)

नदीपर्वतजालैश्च सर्वतः परिभूषितम् । विविधाभिस्तथा चाद्भिः सततं समलंकृतम् ॥

nadīparvatajālaiśca sarvataḥ paribhūṣitam | vividhābhistathā cādbhiḥ satataṃ samalaṃkṛtam

everywhere decorated with webs of rivers and mountains, and always graced with waters of many kinds,

Verse 9 (14.51.9)

अजितं सर्वभूतानां सर्वप्राणभृतां गतिः । एतद्ब्रह्मवनं नित्यं तस्मिंश्चरति क्षेत्रवित् ॥

ajitaṃ sarvabhūtānāṃ sarvaprāṇabhṛtāṃ gatiḥ | etadbrahmavanaṃ nityaṃ tasmiṃścarati kṣetravit

unconquered by all beings, the refuge of everything that breathes: this is the eternal forest of Brahman, in which the Knower of the Field wanders.

Verse 10 (14.51.10)

लोकेऽस्मिन्यानि सत्वानि त्रसानि स्थावराणि च । तान्येवाग्रे प्रलीयन्ते पश्चाद्भूतकृता गुणाः । गुणेभ्यः पञ्च भूतानि एष भूतसमुच्छ्रयः ॥

loke'sminyāni satvāni trasāni sthāvarāṇi ca | tānyevāgre pralīyante paścādbhūtakṛtā guṇāḥ | guṇebhyaḥ pañca bhūtāni eṣa bhūtasamucchrayaḥ

Whatever beings there are in this world, moving and unmoving, those dissolve first; afterward the qualities made by the elements; from the qualities come the five elements. Such is the heaping up of beings.

Verse 11 (14.51.11)

देवा मनुष्या गन्धर्वाः पिशाचासुरराक्षसाः । सर्वे स्वभावतः सृष्टा न क्रियाभ्यो न कारणात् ॥

devā manuṣyā gandharvāḥ piśācāsurarākṣasāḥ | sarve svabhāvataḥ sṛṣṭā na kriyābhyo na kāraṇāt

Gods, humans, gandharvas, pishachas, asuras and rakshasas are all created by their own nature, not by actions and not by any cause.

Verse 12 (14.51.12)

एते विश्वसृजो विप्रा जायन्तीह पुनः पुनः । तेभ्यः प्रसूतास्तेष्वेव महाभूतेषु पञ्चसु । प्रलीयन्ते यथाकालमूर्मयः सागरे यथा ॥

ete viśvasṛjo viprā jāyantīha punaḥ punaḥ | tebhyaḥ prasūtāsteṣveva mahābhūteṣu pañcasu | pralīyante yathākālamūrmayaḥ sāgare yathā

These makers of the world, O brahmins, come to birth here again and again. Those produced from them dissolve, in due time, into the very five great elements, as waves into the sea.

Verse 13 (14.51.13)

विश्वसृग्भ्यस्तु भूतेभ्यो महाभूतास्तु सर्वशः । भूतेभ्यश्चापि पञ्चभ्यो मुक्तो गच्छेत्परां गतिम् ॥

viśvasṛgbhyastu bhūtebhyo mahābhūtāstu sarvaśaḥ | bhūtebhyaścāpi pañcabhyo mukto gacchetparāṃ gatim

From the world-makers come the beings, and from the beings the great elements in all their forms; and one freed from the five elements would reach the highest goal.

Note on the text: Corrected भूतेब्यश्चापि → भूतेभ्यश्चापि (misprint in Wikisource; ब्य for भ्य). Corrected भुक्तो → मुक्तो (misprint in Wikisource; the sense requires 'freed from the five elements'; the critical edition has mukto).

Verse 14 (14.51.14)

प्रजापतिरिदं सर्वं मनसैवासृजत्प्रभुः । तथैव देवानृषयस्तपसा प्रतिपेदिरे ॥

prajāpatiridaṃ sarvaṃ manasaivāsṛjatprabhuḥ | tathaiva devānṛṣayastapasā pratipedire

The lord Prajapati created all this by mind alone; in the same way the sages attained the gods through austerity.

Verse 15 (14.51.15)

तपसश्चानुपूर्व्येण फलमूलाशिनस्तथा । त्रैलोक्यं तपसा सिद्धाः पश्यन्तीह समाहिताः ॥

tapasaścānupūrvyeṇa phalamūlāśinastathā | trailokyaṃ tapasā siddhāḥ paśyantīha samāhitāḥ

And by austerity, step by step, living on fruits and roots, the perfected ones, concentrated, behold the three worlds here.

Verse 16 (14.51.16)

औषधान्यगदादीनि नानाविद्याश्च सर्वशः । तपसैव प्रसिद्ध्यन्ति तपोमूलं हि साधनम् ॥

auṣadhānyagadādīni nānāvidyāśca sarvaśaḥ | tapasaiva prasiddhyanti tapomūlaṃ hi sādhanam

Herbs, remedies and the like, and the many sciences everywhere, are accomplished by austerity alone; for austerity is the root and the means.

Verse 17 (14.51.17)

यद्दुरापं दुराम्नायं दुराधर्षं दुरन्वयम् । तत्सर्वं तपसा साध्यं तपो हि दुरतिक्रमम् ॥

yaddurāpaṃ durāmnāyaṃ durādharṣaṃ duranvayam | tatsarvaṃ tapasā sādhyaṃ tapo hi duratikramam

Whatever is hard to obtain, hard to learn, hard to withstand, and hard to follow, all of it can be accomplished by austerity; for austerity is hard to overcome.

Verse 18 (14.51.18)

सुरापो ब्रह्महा स्तेनो भ्रूणहागुरुतल्पगः । तपसैव सुतप्तेन मुच्यते किल्बिषात्ततः ॥

surāpo brahmahā steno bhrūṇahāgurutalpagaḥ | tapasaiva sutaptena mucyate kilbiṣāttataḥ

A drinker of liquor, a killer of a brahmin, a thief, a killer of an unborn child, one who defiles his teacher's bed: such a one is freed from that sin by well-kindled austerity alone.

Verse 19 (14.51.19)

मनुष्याः पितरो देवाः पशवो मृगपक्षिणः । यानि चान्यानि भूतानि चराणि स्थावराणि च ॥

manuṣyāḥ pitaro devāḥ paśavo mṛgapakṣiṇaḥ | yāni cānyāni bhūtāni carāṇi sthāvarāṇi ca

Humans, ancestors, gods, cattle, deer and birds, and whatever other beings there are, moving or unmoving,

Verse 20 (14.51.20)

तपःपरायणा नित्यं सिद्ध्यन्ते तपसा सदा । तथैव तपसा देवा महाभागा दिवं गताः ॥

tapaḥparāyaṇā nityaṃ siddhyante tapasā sadā | tathaiva tapasā devā mahābhāgā divaṃ gatāḥ

devoted always to austerity, are perfected by austerity; so too the gods of great fortune went to heaven by austerity.

Verse 21 (14.51.21)

आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः । अहङ्कारसमायुक्तास्ते सकाशे प्रजापतेः ॥

āśīryuktāni karmāṇi kurvate ye tvatandritāḥ | ahaṅkārasamāyuktāste sakāśe prajāpateḥ

Those who tirelessly perform actions joined with desire for reward, and with egoism, go into the presence of Prajapati.

Verse 22 (14.51.22)

ध्यानयोगेन शुद्धेन निर्ममा निरहंकृताः । आप्नुवन्ति महात्मानो महान्तं लोकमुत्तमम् ॥

dhyānayogena śuddhena nirmamā nirahaṃkṛtāḥ | āpnuvanti mahātmāno mahāntaṃ lokamuttamam

Through pure meditative yoga, free of possessiveness and egoism, the great-souled attain the great and highest world.

Note on the text: Corrected शुद्वेन → शुद्धेन (misprint in Wikisource; द्व for द्ध; the critical edition has śuddhena).

Verse 23 (14.51.23)

ध्यानयोगमुपागम्य प्रसन्नमतयः सदा । सुखोपचयमव्यक्तं प्रविशन्त्यात्मवित्तमाः ॥

dhyānayogamupāgamya prasannamatayaḥ sadā | sukhopacayamavyaktaṃ praviśantyātmavittamāḥ

Having come to meditative yoga, ever serene in mind, the best of those who know the Self enter the Unmanifest, the storehouse of happiness.

Verse 24 (14.51.24)

ध्यानयोगादुपागम्य निर्ममा निरहंकृताः । अव्यक्तं प्रविशन्तीह महतां लोकमुत्तमम् ॥

dhyānayogādupāgamya nirmamā nirahaṃkṛtāḥ | avyaktaṃ praviśantīha mahatāṃ lokamuttamam

Having come to meditative yoga, free of possessiveness and egoism, they enter here the Unmanifest, the highest world of the great.

Verse 25 (14.51.25)

अव्यक्तादेव सम्भूताः समयज्ञा गताः पुनः । तमोरजोभ्यां निर्मुक्ताः सत्वमास्थाय केवलम् ॥

avyaktādeva sambhūtāḥ samayajñā gatāḥ punaḥ | tamorajobhyāṃ nirmuktāḥ satvamāsthāya kevalam

Those who were born from the Unmanifest and know the proper course go back to it again, released from darkness and passion, resting in pure sattva alone.

Verse 26 (14.51.26)

निर्मुक्तः सर्वपापेभ्यः सर्वं त्यजति निष्कलः । क्षेत्रज्ञ इति तं विद्याद्यस्तं वेद स वेदवित् ॥

nirmuktaḥ sarvapāpebhyaḥ sarvaṃ tyajati niṣkalaḥ | kṣetrajña iti taṃ vidyādyastaṃ veda sa vedavit

Freed from all sins, he gives up everything and is without parts. Know him as the Knower of the Field; one who knows him is a knower of the Veda.

Verse 27 (14.51.27)

चित्तं चित्तादुपागम्य मुनिरासीत संयतः । यच्चित्तस्तन्मना भूत्वा ग्राह्यमेतत्सनातनम् ॥

cittaṃ cittādupāgamya munirāsīta saṃyataḥ | yaccittastanmanā bhūtvā grāhyametatsanātanam

Having drawn the mind through the mind, the sage should sit restrained; becoming absorbed in whatever he fixes his mind upon, he is to grasp this eternal truth.

Verse 28 (14.51.28)

अव्यक्तादिविशेषान्तमविद्यालक्षणं स्मृतम् । निबोधत तथा ज्ञानं गुणैर्लक्षणमित्युत ॥

avyaktādiviśeṣāntamavidyālakṣaṇaṃ smṛtam | nibodhata tathā jñānaṃ guṇairlakṣaṇamityuta

What begins with the Unmanifest and ends with the particulars is remembered as the mark of ignorance. Learn also what knowledge is, as it is marked out by the qualities.

Verse 29 (14.51.29)

द्व्यक्षरस्तु भवेन्मृत्युस्त्र्यक्षरं ब्रह्म शाश्वतम् । ममेति च भवेन्मृत्युर्न ममेति च शाश्वतम् ॥

dvyakṣarastu bhavenmṛtyustryakṣaraṃ brahma śāśvatam | mameti ca bhavenmṛtyurna mameti ca śāśvatam

Two syllables are death; three syllables are eternal Brahman. "Mine" is death, and "not mine" is eternal.

Verse 30 (14.51.30)

कर्म केचित्प्रशंसन्ति मन्दबुद्धितया नराः । ये तु वृद्धा महात्मानो न प्रशंसन्ति कर्म ते ॥

karma kecitpraśaṃsanti mandabuddhitayā narāḥ | ye tu vṛddhā mahātmāno na praśaṃsanti karma te

Some people, of dull intellect, praise action; but the elders, the great-souled, do not praise action.

Verse 31 (14.51.31)

कर्मणा जायते जन्तुर्मूर्तिमान्षोडशात्मकः । पुरुषं ग्रसते विद्या तद्ग्राह्यममृताशिनम् ॥

karmaṇā jāyate janturmūrtimānṣoḍaśātmakaḥ | puruṣaṃ grasate vidyā tadgrāhyamamṛtāśinam

By action a living being is born, embodied, made of sixteen parts; knowledge swallows up the Person, and it is that eater of immortality who is to be grasped.

Verse 32 (14.51.32)

तस्मात्कर्मसु निःस्नेहा ये केचित्पारदर्शिनः । विद्यामयोऽयं पुरुषो न तु कर्ममयः स्मृतः ॥

tasmātkarmasu niḥsnehā ye kecitpāradarśinaḥ | vidyāmayo'yaṃ puruṣo na tu karmamayaḥ smṛtaḥ

Therefore those who are free of attachment to action and have reached the far shore know that this Person is made of knowledge, not of action.

Verse 33 (14.51.33)

य एवममृतं नित्यमग्राह्यं शश्वदक्षरम् । वश्यात्मानमसंश्लिष्टं यो वेद न मृतो भवेत् ॥

ya evamamṛtaṃ nityamagrāhyaṃ śaśvadakṣaram | vaśyātmānamasaṃśliṣṭaṃ yo veda na mṛto bhavet

One who knows him thus, as immortal, eternal, beyond grasp, forever imperishable, self-controlled and unattached, does not die.

Note on the text: Not in the critical edition's main text: both lines = star passage 14,050.032d*0091_01 and 032d*0091_02 (after 14,050.032c).

Verse 34 (14.51.34)

अपूर्वमकृतं नित्यं य एनमविचारिणम् । य एवं विन्देदात्मानमग्राह्यममृताशनम् । अग्राह्यो ह्यमृतो भवति स एभिः कारणैर्ध्रुवः ॥

apūrvamakṛtaṃ nityaṃ ya enamavicāriṇam | ya evaṃ vindedātmānamagrāhyamamṛtāśanam | agrāhyo hyamṛto bhavati sa ebhiḥ kāraṇairdhruvaḥ

One who finds the Self unprecedented, uncreated, eternal, not given to deliberation, beyond grasp, and feeding on immortality, himself becomes beyond grasp and immortal, made firm by these grounds.

Verse 35 (14.51.35)

आयोज्य सर्वसंस्कारान्संयम्यात्मानमात्मनि । स तद्ब्रह्म शुभं वेत्ति यस्माद्भूयो न विद्यते ॥

āyojya sarvasaṃskārānsaṃyamyātmānamātmani | sa tadbrahma śubhaṃ vetti yasmādbhūyo na vidyate

Having brought all his disciplines to bear and restrained the self within the self, he knows that auspicious Brahman beyond which there is nothing more.

Note on the text: Matched to CE 14,050.034 (apohya sarvasaṃkalpān saṃyamyātmānam ātmani …); Wikisource reads आयोज्य सर्वसंस्कारान्, a recension variant (kept).

Verse 36 (14.51.36)

प्रसादे चैव सत्वस्य प्रसादं समवाप्नुयात् । लक्षणं हि प्रसादस्य यथा स्यात्स्वप्नदर्शनम् ॥

prasāde caiva satvasya prasādaṃ samavāpnuyāt | lakṣaṇaṃ hi prasādasya yathā syātsvapnadarśanam

Through the serenity of sattva one may attain serenity; the sign of serenity is like the seeing of a dream.

Verse 37 (14.51.37)

गतिरेषा तु मुक्तानां ये ज्ञानपरिनिष्ठिताः । प्रवृत्तयश्च याः सर्वाः पश्यन्ति परिणामजाः ॥

gatireṣā tu muktānāṃ ye jñānapariniṣṭhitāḥ | pravṛttayaśca yāḥ sarvāḥ paśyanti pariṇāmajāḥ

This is the course of the liberated, who are fully established in knowledge; and all activities they see as born of transformation.

Verse 38 (14.51.38)

एषा गतिर्विरक्तानामेष धर्मः सनातनः । एषा ज्ञानवतां प्राप्तिरेतद्वृत्तमनिन्दितम् ॥

eṣā gatirviraktānāmeṣa dharmaḥ sanātanaḥ | eṣā jñānavatāṃ prāptiretadvṛttamaninditam

This is the course of the dispassionate; this is the eternal dharma; this is the attainment of those who know, this the blameless way of life.

Verse 39 (14.51.39)

समेन सर्वभूतेषु निस्पृहेण निराशिषा । शक्या गतिरियं गन्तुं सर्वत्र समदर्शिना ॥

samena sarvabhūteṣu nispṛheṇa nirāśiṣā | śakyā gatiriyaṃ gantuṃ sarvatra samadarśinā

By being even toward all beings, free of longing and of desire for reward, this goal can be reached by one who sees all alike everywhere.

Verse 40 (14.51.40)

एतद्वः सर्वमाख्यातं मया विप्रर्षिसत्तमाः । एवमाचरत क्षिप्रं ततः सिद्धिमवाप्स्यथ ॥

etadvaḥ sarvamākhyātaṃ mayā viprarṣisattamāḥ | evamācarata kṣipraṃ tataḥ siddhimavāpsyatha

All this I have told you, best of brahmin sages. Act accordingly without delay, and you will then attain success.

Verse 41 (14.51.41)

इत्युक्तास्ते तु मुनयो गुरुणा ब्रह्मणा तथा । कृतवन्तो महात्मानस्ततो लोकमवाप्नुवन् ॥

ityuktāste tu munayo guruṇā brahmaṇā tathā | kṛtavanto mahātmānastato lokamavāpnuvan

Thus instructed by Brahma, their teacher, the great-souled sages acted accordingly and then reached the worlds.

Verse 42 (14.51.42)

त्वमप्येतन्महाभाग मयोक्तं ब्रह्मणो वचः । सम्यगाचर शुद्धात्मंस्ततः सिद्धिमवाप्स्यसि ॥

tvamapyetanmahābhāga mayoktaṃ brahmaṇo vacaḥ | samyagācara śuddhātmaṃstataḥ siddhimavāpsyasi

You too, noble one, rightly practise these words of Brahma, as I have spoken them, O pure-souled one; then you will attain success.

Note on the text: Corrected शुद्धात्भंस्ततः → शुद्धात्मंस्ततः (misprint in Wikisource; भ for म; the critical edition has śuddhātmaṃs tataḥ).

Verse 43 (14.51.43)

इत्युक्तः स तदा शिष्यो गुरुणा धर्ममुत्तमम् । चकार सर्वं कौन्तेय ततो मोक्षमवाप्तवान् ॥

ityuktaḥ sa tadā śiṣyo guruṇā dharmamuttamam | cakāra sarvaṃ kaunteya tato mokṣamavāptavān

Thus addressed by the teacher, the disciple practised the supreme dharma fully, O son of Kunti, and thereby reached liberation.

Verse 44 (14.51.44)

कृतकृत्यश्च स तदा शिष्यः कुरुकुलोद्वह । तत्पदं समनुप्राप्तो यत्र गत्वा न शोचति ॥

kṛtakṛtyaśca sa tadā śiṣyaḥ kurukulodvaha | tatpadaṃ samanuprāpto yatra gatvā na śocati

His task done, that disciple, O glory of the Kurus, reached that state, having gone to which one grieves no more.

Verse 45 (14.51.45)

को न्वसौ ब्राह्मणः कृष्ण कश्च शिष्यो जनार्दन । श्रोतव्यं चेन्मयैतद्वै तत्त्वमाचक्ष्व मे विभो ॥

ko nvasau brāhmaṇaḥ kṛṣṇa kaśca śiṣyo janārdana | śrotavyaṃ cenmayaitadvai tattvamācakṣva me vibho

Who was that brahmin, Krishna, and who the disciple, Janardana? If it is fit for me to hear it, tell me the truth of it, O lord.

Verse 46 (14.51.46)

अहं गुरुर्महाबाहो मनः शिष्यं च विद्धि मे । त्वत्प्रीत्या गुह्यमेतच्च कथितं ते धनंजय ॥

ahaṃ gururmahābāho manaḥ śiṣyaṃ ca viddhi me | tvatprītyā guhyametacca kathitaṃ te dhanaṃjaya

Know, mighty-armed one, that I am the teacher, and that the mind is my disciple. Out of love for you this secret has been told to you, Dhananjaya.

Note on the text: Corrected शिष्य च → शिष्यं च (misprint in Wikisource; dropped anusvara; the critical edition has śiṣyaṃ ca).

Verse 47 (14.51.47)

मयि चेदस्ति ते प्रीतिर्नित्यं कुरुकुलोद्वह । अध्यात्ममेतच्छ्रुत्वा त्वं सम्यगाचर सुव्रत ॥

mayi cedasti te prītirnityaṃ kurukulodvaha | adhyātmametacchrutvā tvaṃ samyagācara suvrata

If you have love for me always, O glory of the Kurus, then having heard this teaching on the Self, practise it rightly, O man of good vows.

Verse 48 (14.51.48)

ततस्त्वं सम्यगाचीर्णो धर्मेऽस्मिन्नरिकर्शन । सर्वपापविनिर्मुक्तो मोक्षं प्राप्स्यसि केवलम् ॥

tatastvaṃ samyagācīrṇo dharme'sminnarikarśana | sarvapāpavinirmukto mokṣaṃ prāpsyasi kevalam

Then, having rightly practised this dharma, O tormentor of foes, you will be freed from all sin and reach liberation alone.

Verse 49 (14.51.49)

पूर्वमप्येतदेवोक्तं युद्धकाल उपस्थिते । मया तव महाबाहो तस्मादत्र मनः कुरु ॥

pūrvamapyetadevoktaṃ yuddhakāla upasthite | mayā tava mahābāho tasmādatra manaḥ kuru

This very thing was told to you before, mighty-armed one, when the time of battle had come; therefore set your mind on it.

Verse 50 (14.51.50)

मया तु भरतश्रेष्ठ चिरदृष्टः पिता प्रभुः । तमहं द्रष्टुमिच्छामि सम्मते तव फल्गुन ॥

mayā tu bharataśreṣṭha ciradṛṣṭaḥ pitā prabhuḥ | tamahaṃ draṣṭumicchāmi sammate tava phalguna

It is long since I have seen my father, the lord, O best of the Bharatas; I wish to see him, Phalguna, if you approve.

Note on the text: Corrected द्रष्टमिच्छामि → द्रष्टुमिच्छामि (misprint in Wikisource; dropped ु; the critical edition has draṣṭum icchāmi).

Verse 51 (14.51.51)

इत्युक्तवचनं कृष्णं प्रत्युवाच धनंजयः । यदिष्टं कुरु सर्वेषामीश्वरोऽस्मान्प्रपालय ॥

ityuktavacanaṃ kṛṣṇaṃ pratyuvāca dhanaṃjayaḥ | yadiṣṭaṃ kuru sarveṣāmīśvaro'smānprapālaya

To Krishna, who had spoken so, Dhananjaya replied: "Do as you wish; you are the lord of all, protect us.

Note on the text: Line 1 = CE 14,050.050a; line 2 = star passage 14,050.050b*0093_01. Line 1 is Vaishampayana's narration; line 2 begins Arjuna's reply, which Wikisource prints under the Vaishampayana heading with a stray opening backtick (removed). Speaker kept as Vaishampayana for this mixed verse.

Verse 52 (14.51.52)

नमस्ते सर्वलोकात्मन्नारायण परात्पर । मनोमलात्तपोऽशक्यं कर्म चाविद्यया हतम् । दानमप्यर्थदोषेण नाम तस्मात्कलौ स्मरेत् ॥

namaste sarvalokātmannārāyaṇa parātpara | manomalāttapo'śakyaṃ karma cāvidyayā hatam | dānamapyarthadoṣeṇa nāma tasmātkalau smaret

"Salutations to you, Self of all the worlds, Narayana, beyond the highest. Because of the stain of the mind, austerity is impossible; action is ruined by ignorance; even giving is ruined by the fault of wealth; therefore in the Kali age one should remember your name.

Note on the text: Corrected दोषेणि → दोषेण (misprint in Wikisource; stray ि). Corrected तपोशक्यं → तपोऽशक्यं (misprint in Wikisource; missing avagraha, which flips the sense ('austerity is impossible'); the critical edition has tapo 'śakyaṃ). All three lines = star passage 14,050.050b*0093_02 to 0093_04 (after 14,050.050a). The verse is wholly Arjuna's speech; Wikisource prints it under the Vaishampayana heading, so the speaker is given as Arjuna. The input's second numbering label for this verse (14-51-53c) is a mistyped label and was ignored.

Verse 53 (14.51.53)

यदि गन्तुं कृता बुद्धिर्वासुदेव नमोस्तु ते । गच्छावो नगरं कृष्ण गजसाह्वयमद्य वै ॥

yadi gantuṃ kṛtā buddhirvāsudeva namostu te | gacchāvo nagaraṃ kṛṣṇa gajasāhvayamadya vai

If you have set your mind on going, Vasudeva, salutations to you. Let us go to Hastinapura today, Krishna."

Note on the text: Line 1 = star passage 14,050.050b*0093_05; line 2 = CE 14,050.050c. Wholly Arjuna's speech (printed under the Vaishampayana heading), so the speaker is given as Arjuna. Removed the stray closing quote mark after ते।.

Verse 54 (14.51.54)

समेत्य तत्र राजानं धर्मात्मानं युधिष्ठिरम् । समनुज्ञाप्य राजानं स्वां पुरीं यातुमर्हसि ॥

sametya tatra rājānaṃ dharmātmānaṃ yudhiṣṭhiram | samanujñāpya rājānaṃ svāṃ purīṃ yātumarhasi

"Having met King Yudhishthira there, the righteous-souled, and taken the king's leave, you may then go to your own city."

Note on the text: Corrected तत्रि → तत्र (misprint in Wikisource; stray ि; the critical edition has tatra). Matched to CE 14,050.051a and 051c. Wholly Arjuna's speech (printed under the Vaishampayana heading), so the speaker is given as Arjuna.