The Glory of the Gita: Its Nature, and the Tale of Susharma

Verse 1 (padma.6.175.1)

पार्वत्युवाच। भगवन्सर्वतत्वज्ञ श्रीविष्णोस्त्वत्प्रसादतः। श्रुता नानाविधा धर्मा लोकनिस्तारहेतवः

pārvatyuvāca bhagavansarvatatvajña śrīviṣṇostvatprasādataḥ śrutā nānāvidhā dharmā lokanistārahetavaḥ

Parvati said: O Lord, knower of all truths! By your grace I have heard of Shri Vishnu, and of the manifold dharmas that serve as means for the deliverance of the world.

Verse 2 (padma.6.175.2)

अधुना श्रोतुमिच्छमि गीतामाहात्म्यमप्यहम्। श्रुतेन येन देवेश हरौ भक्तिर्विवर्द्धते। तद्वदस्वाधुना देव यद्यहं तव वल्लभा

adhunā śrotumicchami gītāmāhātmyamapyaham śrutena yena deveśa harau bhaktirvivarddhate tadvadasvādhunā deva yadyahaṃ tava vallabhā

Now I also wish to hear the glory of the Gita, O lord of the gods, by hearing of which devotion to Hari increases. Tell me this now, O god, if indeed I am dear to you.

Verse 3 (padma.6.175.3)

ईश्वर उवाच। अतसीपुष्पसंकाशं खगेंद्रासनमच्युतम्। शयानं शेषशय्यायां महाविष्णुमुपास्महे

īśvara uvāca atasīpuṣpasaṃkāśaṃ khageṃdrāsanamacyutam śayānaṃ śeṣaśayyāyāṃ mahāviṣṇumupāsmahe

Ishvara said: We worship the great Vishnu, resembling the color of the flax-flower, whose vehicle is the king of birds, the imperishable one, reclining upon the couch of Shesha.

Verse 4 (padma.6.175.4)

कदाचिदासने रम्ये सुखासीनं मुरद्विषम्। आनंदयित्री लोकानां लक्ष्मीः पप्रच्छ सादरात्

kadācidāsane ramye sukhāsīnaṃ muradviṣam ānaṃdayitrī lokānāṃ lakṣmīḥ papraccha sādarāt

Once, as the foe of Mura sat comfortably upon a delightful seat, Lakshmi, the giver of joy to all the worlds, respectfully asked him:

Verse 5 (padma.6.175.5)

श्रीरुवाच। शयालुरसि दुग्धाब्धौ भगवन्केन हेतुना। उदासीन इवैश्वर्यं जगंति स्थापयन्निव

śrīruvāca śayālurasi dugdhābdhau bhagavankena hetunā udāsīna ivaiśvaryaṃ jagaṃti sthāpayanniva

Shri said: O Lord, why do you lie sleeping upon the ocean of milk, as though indifferent, while yet establishing sovereignty over the worlds as though effortlessly?

Verse 6 (padma.6.175.6)

ईश्वर उवाच। इति देव्या वचः श्रुत्वा मुरभिज्ज्ञानगर्वितम्। उवाच श्लक्ष्णया वाचा विस्मयस्मेरलोचनः

īśvara uvāca iti devyā vacaḥ śrutvā murabhijjñānagarvitam uvāca ślakṣṇayā vācā vismayasmeralocanaḥ

Ishvara said: Hearing these words of the goddess, filled with the pride of knowledge, the slayer of Mura, his eyes smiling with wonder, spoke in a gentle voice:

Verse 7 (padma.6.175.7)

श्रीभगवानुवाच। नाहं सुमुखि निद्रालुर्निजं माहेश्वरं वपुः। दृशा तत्वानुवर्त्तिन्या पश्याम्यंतर्निमग्नया

śrībhagavānuvāca nāhaṃ sumukhi nidrālurnijaṃ māheśvaraṃ vapuḥ dṛśā tatvānuvarttinyā paśyāmyaṃtarnimagnayā

The Blessed Lord said: I am not asleep, O fair-faced one; rather, with my inner vision, following the truth, immersed within, I behold my own great, lordly form --

Verse 8 (padma.6.175.8)

कुशाग्रया धिया देवि यदंतर्योगिनो हृदि। पश्यंति यच्च वेदानां सारं मीमांसते भृशम्

kuśāgrayā dhiyā devi yadaṃtaryogino hṛdi paśyaṃti yacca vedānāṃ sāraṃ mīmāṃsate bhṛśam

that form which yogis, with their sharp inward intellect, behold within the heart, O goddess, and which is deeply examined as the very essence of the Vedas,

Verse 9 (padma.6.175.9)

तदेवमक्षरं ज्योतिरात्मरूपमनामयम्। अखंडानंद संदोह निष्पादि द्वैतवर्जितम्

tadevamakṣaraṃ jyotirātmarūpamanāmayam akhaṃḍānaṃda saṃdoha niṣpādi dvaitavarjitam

that same imperishable light, of the very form of the Self, free from all affliction, the accomplisher of an unbroken abundance of bliss, free of all duality,

Verse 10 (padma.6.175.10)

यदाश्रया जगद्वृत्तिर्यन्मया चानुभूयते। न येन रहितं किंचिज्जगत्तत्वं चराचरम्

yadāśrayā jagadvṛttiryanmayā cānubhūyate na yena rahitaṃ kiṃcijjagattatvaṃ carācaram

upon which the very existence of the world depends, and which is experienced by me myself -- nothing whatsoever in this world, moving or unmoving, is devoid of it.

Verse 11 (padma.6.175.11)

निर्मथ्य बहुधालोक्य वेदशास्त्रांबुधिं सुधीः। द्वैपायनो यदासाद्य गीताशास्त्रं निसृष्टवान्

nirmathya bahudhālokya vedaśāstrāṃbudhiṃ sudhīḥ dvaipāyano yadāsādya gītāśāstraṃ nisṛṣṭavān

Having churned and viewed in many ways the ocean of the Vedas and scriptures, the wise Dvaipayana, having attained this same truth, brought forth the scripture of the Gita.

Verse 12 (padma.6.175.12)

यदास्थाय महानंदमानंदीकृतमानसः। निद्रालुरिव देवेशि दुग्धाब्धौ प्रतिभामि वै

yadāsthāya mahānaṃdamānaṃdīkṛtamānasaḥ nidrāluriva deveśi dugdhābdhau pratibhāmi vai

Resorting to this same truth, my mind made blissful by great joy, I appear, O queen of the gods, as though sleeping upon the ocean of milk.

Verse 13 (padma.6.175.13)

इति तस्य मुरारातेर्मितमानंदवद्वचः। सा हर्षोत्फुल्ललोलाक्षी लक्ष्मी श्रुत्वा विसिस्मिरे

iti tasya murārātermitamānaṃdavadvacaḥ sā harṣotphullalolākṣī lakṣmī śrutvā visismire

Hearing these measured, bliss-filled words of the enemy of Mura, Lakshmi, her restless eyes blossoming with joy, was filled with wonder.

Verse 14 (padma.6.175.14)

श्रीरुवाच। भवानेव हृषीकेश ध्येयोऽसि यमिनां सदा। तस्मात्त्वत्तः परं यत्तच्छ्रोतुं कौतूहलं हि मे

śrīruvāca bhavāneva hṛṣīkeśa dhyeyo'si yamināṃ sadā tasmāttvattaḥ paraṃ yattacchrotuṃ kautūhalaṃ hi me

Shri said: You alone, O Hrishikesha, are ever to be meditated upon by those of disciplined mind. Therefore I am eager indeed to hear of that which lies beyond even you.

Verse 15 (padma.6.175.15)

चराचराणां लोकानां कर्त्ता हर्त्ता स्वयं प्रभुः। यथास्थितस्ततोऽन्यत्वं यदि मां बोधयाच्युत

carācarāṇāṃ lokānāṃ karttā harttā svayaṃ prabhuḥ yathāsthitastato'nyatvaṃ yadi māṃ bodhayācyuta

You yourself are the Creator and Destroyer of all worlds, moving and unmoving, the Lord as you truly are; if there is a difference beyond this, O Achyuta, please explain it to me.

Verse 16 (padma.6.175.16)

श्रीभगवानुवाच। मायामयमिदं देवि वपुर्मे न तु तात्विकम्। सृष्टिस्थित्योपसंहारक्रियाजालोपबृंहितम्

śrībhagavānuvāca māyāmayamidaṃ devi vapurme na tu tātvikam sṛṣṭisthityopasaṃhārakriyājālopabṛṃhitam

The Blessed Lord said: This form of mine, O goddess, is made of maya, not the ultimate reality; it is amplified by the web of activities of creation, preservation, and dissolution.

Verse 17 (padma.6.175.17)

अतोऽन्यदात्मनोरूपं द्वैताद्वैतविवर्जितम्। भावाभावविनिर्मुक्तमाद्यंतरहितं प्रिये

ato'nyadātmanorūpaṃ dvaitādvaitavivarjitam bhāvābhāvavinirmuktamādyaṃtarahitaṃ priye

Other than this is the true form of the Self, free of both duality and non-duality, liberated from both existence and non-existence, without beginning or end, O beloved,

Verse 18 (padma.6.175.18)

शुद्धसंवित्प्रभालाभं परानंदैकसुंदरम्। रूपमैश्वरमात्मैक्यगम्यं गीतासु कीर्तितम्

śuddhasaṃvitprabhālābhaṃ parānaṃdaikasuṃdaram rūpamaiśvaramātmaikyagamyaṃ gītāsu kīrtitam

possessed of the radiance of pure consciousness, beautiful solely through supreme bliss -- that lordly form, attainable only through oneness with the Self, is celebrated within the verses of the Gita.

Verse 19 (padma.6.175.19)

इत्याकर्ण्य वचो देवि देवस्यामिततेजसः। शंकमाना ह वाक्येषु परस्परविरोधिषु

ityākarṇya vaco devi devasyāmitatejasaḥ śaṃkamānā ha vākyeṣu parasparavirodhiṣu

Having heard these words of the god of boundless splendor, O goddess, she, doubting these seemingly mutually contradictory statements,

Verse 20 (padma.6.175.20)

स्वयं चेत्परमानंदमवाङ्मनसगोचरम्। कथं गीता बोधयति इति मे च्छिंधि संशयम्

svayaṃ cetparamānaṃdamavāṅmanasagocaram kathaṃ gītā bodhayati iti me cchiṃdhi saṃśayam

asked: 'If you yourself are the supreme bliss, beyond the reach of speech and mind, then how does the Gita make you known? Dispel this doubt of mine.'

Verse 21 (padma.6.175.21)

ईश्वर उवाच। श्रियः श्रुत्वा वचोयुक्तमितिहासपुरःसरम्। आत्मानुगामिनीं दृष्टिं गीतां बोधितवान्प्रभुः

īśvara uvāca śriyaḥ śrutvā vacoyuktamitihāsapuraḥsaram ātmānugāminīṃ dṛṣṭiṃ gītāṃ bodhitavānprabhuḥ

Ishvara said: Hearing this fitting question of Shri, the Lord, prefacing it with a tale of old, then taught her the Gita, as the very vision that leads one to the Self.

Verse 22 (padma.6.175.22)

अहमात्मा परेशानि परापरविभेदतः। द्विधा ततः परः साक्षी निर्गुणो निष्कलः शिवः

ahamātmā pareśāni parāparavibhedataḥ dvidhā tataḥ paraḥ sākṣī nirguṇo niṣkalaḥ śivaḥ

'I am the Self, O supreme queen; through the distinction of higher and lower, I am twofold: the higher is the Witness, without qualities, without parts, auspicious;'

Verse 23 (padma.6.175.23)

अपरः पंचवक्त्रोऽहं द्विधा तस्यापि संस्थितिः। शब्दार्थभेदतो वाच्यो यथात्माहं महेश्वरः

aparaḥ paṃcavaktro'haṃ dvidhā tasyāpi saṃsthitiḥ śabdārthabhedato vācyo yathātmāhaṃ maheśvaraḥ

'the lower is myself, five-faced; and even this form has a twofold nature -- expressible through the distinction of word and meaning, as the Self, as Maheshvara.'

Verse 24 (padma.6.175.24)

गीतानां वाक्यरूपेण यन्निरुच्छिद्यते दृढः। मदीयपाशबंधोऽयं संसारविषयात्मकः

gītānāṃ vākyarūpeṇa yannirucchidyate dṛḍhaḥ madīyapāśabaṃdho'yaṃ saṃsāraviṣayātmakaḥ

'That which is firmly cut away by the very form of the Gita's own words is this bondage of my own noose, consisting of worldly objects.'

Verse 25 (padma.6.175.25)

यदाभ्यासपराधीनौ पंचवक्त्रमहेश्वरौ। इति तस्य वचः श्रुत्वा गीतासारमहोदधेः

yadābhyāsaparādhīnau paṃcavaktramaheśvarau iti tasya vacaḥ śrutvā gītāsāramahodadheḥ

'By repeated practice of which, both the five-faced form and Maheshvara become accessible.' Having heard these words of his -- from the great ocean of the essence of the Gita --

Verse 26 (padma.6.175.26)

इदं परविभेदेन बुध्यते भवभीरुभिः। तमपृच्छदिदं लक्ष्मीरंगप्रत्यंगसंस्थितम्

idaṃ paravibhedena budhyate bhavabhīrubhiḥ tamapṛcchadidaṃ lakṣmīraṃgapratyaṃgasaṃsthitam

this truth is understood, through the distinction of the higher reality, by those who fear worldly existence. Lakshmi, seated close by his very limbs, asked him this --

Verse 27 (padma.6.175.27)

माहात्म्यं सेतिहासं च सर्वं तस्यै न्यवेदयत्। श्रीभगवानुवाच। शृणु सुश्रोणि वक्ष्यामि गीतासु स्थितिमात्मनः

māhātmyaṃ setihāsaṃ ca sarvaṃ tasyai nyavedayat śrībhagavānuvāca śṛṇu suśroṇi vakṣyāmi gītāsu sthitimātmanaḥ

-- the glory of the Gita, together with its accompanying tale, all of which the Blessed Lord related to her. The Blessed Lord said: Listen, O fair one; I shall tell you of my own presence within the Gita.

Verse 28 (padma.6.175.28)

वक्त्राणि पंच जानीहि पंचाध्यायाननुक्रमात्। दशाध्याया भुजाश्चैक उदरं द्वौ पदांबुजे

vaktrāṇi paṃca jānīhi paṃcādhyāyānanukramāt daśādhyāyā bhujāścaika udaraṃ dvau padāṃbuje

Know that the five faces correspond, in order, to the first five chapters; the ten following chapters are my arms; one chapter is my belly; and two chapters are my lotus feet.

Verse 29 (padma.6.175.29)

एवमष्टादशाध्याया वाङ्मयी मूर्तिरैश्वरी। विज्ञेया ज्ञानमात्रेण महापातकनाशिनी

evamaṣṭādaśādhyāyā vāṅmayī mūrtiraiśvarī vijñeyā jñānamātreṇa mahāpātakanāśinī

Thus the eighteen chapters together form the very embodiment, in words, of the Lord; this should be known simply through this understanding, and it destroys the greatest of sins.

Verse 30 (padma.6.175.30)

अतोध्यायं तदर्धं वा श्लोकमर्द्धं तदर्धकम्। अभ्यस्यति सुमेधा यः सुशर्मेव समुच्यते

atodhyāyaṃ tadardhaṃ vā ślokamarddhaṃ tadardhakam abhyasyati sumedhā yaḥ suśarmeva samucyate

Whatever wise man therefore practices even a single chapter, or half of one, or a single verse, or even half of one, is declared to be like Susharma.

Verse 31 (padma.6.175.31)

श्रीरुवाच। सुशर्मा नाम को देव किं जातीयः किमात्मकः। कुतस्तस्य च वै मुक्तिः केनाजायत हेतुना

śrīruvāca suśarmā nāma ko deva kiṃ jātīyaḥ kimātmakaḥ kutastasya ca vai muktiḥ kenājāyata hetunā

Shri said: Who, O god, is this one named Susharma? Of what caste, of what nature was he? From what did his liberation come, and by what cause did it arise?

Verse 32 (padma.6.175.32)

श्रीभगवानुवाच। सुशर्मा नाम दुर्मेधाः सीमा पापात्मनामभूत्। जातो नात्मविदां वंशे विप्राणां क्रूरकर्मणाम्

śrībhagavānuvāca suśarmā nāma durmedhāḥ sīmā pāpātmanāmabhūt jāto nātmavidāṃ vaṃśe viprāṇāṃ krūrakarmaṇām

The Blessed Lord said: One named Susharma, of dull understanding, was the very epitome of sinful souls. He was born in a lineage of brahmins ignorant of the Self, of cruel deeds,

Verse 33 (padma.6.175.33)

न ध्यानं न जपो होमो न चैवातिथिपूजनम्। केवलं विषयेष्वेव बलाढ्येनाभिवर्त्तते

na dhyānaṃ na japo homo na caivātithipūjanam kevalaṃ viṣayeṣveva balāḍhyenābhivarttate

and practiced no meditation, no recitation, no fire-offering, nor even the honoring of guests; entirely absorbed, with great force, only in sensual objects.

Verse 34 (padma.6.175.34)

कृषिकर्मरतो नित्यं पर्णजीवी सुराप्रियः। मांसोपहारी सुचिरं कालमेवं निनाय सः

kṛṣikarmarato nityaṃ parṇajīvī surāpriyaḥ māṃsopahārī suciraṃ kālamevaṃ nināya saḥ

Ever devoted to farming, living by gathering leaves, fond of liquor, an offerer of flesh -- thus he passed a very long time.

Verse 35 (padma.6.175.35)

आनेतुकामः पर्णानि पर्यटनृषिवाटिकाम्। ततः स तत्र दष्टोऽभूत्कालसर्पेण मूढधीः

ānetukāmaḥ parṇāni paryaṭanṛṣivāṭikām tataḥ sa tatra daṣṭo'bhūtkālasarpeṇa mūḍhadhīḥ

One day, wishing to gather leaves, wandering about a sage's garden, that dull-witted man was there bitten by a deadly serpent.

Verse 36 (padma.6.175.36)

कालधर्मं समासाद्य गत्वा च निरयान्बहून्। पुनरागत्य मर्त्येषु बलीवर्दत्वमीयिवान्

kāladharmaṃ samāsādya gatvā ca nirayānbahūn punarāgatya martyeṣu balīvardatvamīyivān

Meeting his end by the law of time, and having gone through many hells, he came again among mortals and attained the state of a bullock.

Verse 37 (padma.6.175.37)

पंगुना केन विक्रीतः स स्वजीवनहेतवे। नयन्पृष्ठेन शरदः सप्ताष्टौ कष्टतोनयत्

paṃgunā kena vikrītaḥ sa svajīvanahetave nayanpṛṣṭhena śaradaḥ saptāṣṭau kaṣṭatonayat

He was sold by a certain lame man for the sake of his own livelihood, and, carrying burdens upon his back, he spent seven or eight years in hardship.

Verse 38 (padma.6.175.38)

कदाचित्पंगुनासोऽपि चिरमावर्तितो जवात्। पपात तरसा भूमौ मूर्च्छां च प्रतिपेदिवान्

kadācitpaṃgunāso'pi ciramāvartito javāt papāta tarasā bhūmau mūrcchāṃ ca pratipedivān

Once, driven at speed for a long while by that lame man, he swiftly fell down upon the ground and fainted.

Verse 39 (padma.6.175.39)

विकलांगो विवृत्ताक्षः फेनसंततिमुद्गिरन्। न जीवति न मृत्युं वा प्रतिपेदे स्वकर्मणा

vikalāṃgo vivṛttākṣaḥ phenasaṃtatimudgiran na jīvati na mṛtyuṃ vā pratipede svakarmaṇā

With disabled limbs, his eyes rolled back, foaming continuously at the mouth, by his own past deeds he neither lived nor met death.

Verse 40 (padma.6.175.40)

कौतुकाकृष्टलोकेऽस्मिंस्तस्मिन्जनसमागमे। श्रेयसे तस्य सुकृती कश्चित्पुण्यं वितीर्णवान्

kautukākṛṣṭaloke'smiṃstasminjanasamāgame śreyase tasya sukṛtī kaścitpuṇyaṃ vitīrṇavān

In this world drawn by curiosity, in that gathering of people, a certain virtuous man, for his welfare, offered up some merit on his behalf.

Verse 41 (padma.6.175.41)

कर्माणि स्वान्यनुस्मृत्य ददुरन्ये च केचन। गणिका कापि तत्रस्था लोकयात्रानुवर्तिनी

karmāṇi svānyanusmṛtya daduranye ca kecana gaṇikā kāpi tatrasthā lokayātrānuvartinī

Remembering their own deeds, some others too made offerings. A certain courtesan, present there, following the way of the world,

Verse 42 (padma.6.175.42)

अज्ञात निजपुण्या सा किंचिदुत्सृष्टवत्यभूत्। परेतनगरीमादौ स नीतः कालकिंकरैः

ajñāta nijapuṇyā sā kiṃcidutsṛṣṭavatyabhūt paretanagarīmādau sa nītaḥ kālakiṃkaraiḥ

unaware of her own merit, likewise released some of it unknowingly. He was first led to the city of the dead by the servants of Death,

Verse 43 (padma.6.175.43)

गणिकादत्तपुण्येन पुण्यवानिति मोचितः। पुनरागत्य भूर्लोकं कुलशीलवतां गृहे

gaṇikādattapuṇyena puṇyavāniti mocitaḥ punarāgatya bhūrlokaṃ kulaśīlavatāṃ gṛhe

but, by the merit given by the courtesan, being now declared meritorious, he was released; and, coming again to the world of mortals, in the house of a family of good conduct,

Verse 44 (padma.6.175.44)

द्विजन्मनामसौ जज्ञे जातिं स्वामनुसंस्मरन्। काले महति जिज्ञासुः श्रेयः स्वाज्ञाननोदनम्

dvijanmanāmasau jajñe jātiṃ svāmanusaṃsmaran kāle mahati jijñāsuḥ śreyaḥ svājñānanodanam

he was born among the twice-born, remembering his own past birth. After a long time, wishing to know the cause of the removal of his own ignorance for the sake of his welfare,

Verse 45 (padma.6.175.45)

उपेत्य गणिकां दत्तं ख्यापयित्वा स पृष्टवान्। आचष्ट मां शुको नित्यं पंजरस्थः पठत्यसौ

upetya gaṇikāṃ dattaṃ khyāpayitvā sa pṛṣṭavān ācaṣṭa māṃ śuko nityaṃ paṃjarasthaḥ paṭhatyasau

he approached the courtesan, made known what had been given, and questioned her. She said: 'A parrot, ever kept in a cage, used to recite something to me daily.'

Verse 46 (padma.6.175.46)

तेन पूतांतरात्माहं तत्पुण्यं पर्यकल्पयम्। ताभ्यां शुकस्तु पृष्टोऽसौ व्याख्यातुमुपचक्रमे

tena pūtāṃtarātmāhaṃ tatpuṇyaṃ paryakalpayam tābhyāṃ śukastu pṛṣṭo'sau vyākhyātumupacakrame

'By that, my inner self was purified, and so I set apart that merit.' Then, questioned by both of them, that parrot began to explain,

Verse 47 (padma.6.175.47)

आख्यायिकां पुरावृत्तां स्मृत्वा जातिं निजामपि। शुक उवाच। पुरा विद्वानहं भूत्वा वैदुष्य स्मयमोहितः

ākhyāyikāṃ purāvṛttāṃ smṛtvā jātiṃ nijāmapi śuka uvāca purā vidvānahaṃ bhūtvā vaiduṣya smayamohitaḥ

recalling the story of what had happened before, and also his own former birth. The parrot said: Formerly, having been a learned man, deluded by the pride of my own scholarship,

Verse 48 (padma.6.175.48)

रागद्वेषेण विद्वत्सु गुणवत्स्वपि मत्सरी। कालेनाहं ततः प्रेत्य प्राप्य लोकाञ्जुगुप्सितान्

rāgadveṣeṇa vidvatsu guṇavatsvapi matsarī kālenāhaṃ tataḥ pretya prāpya lokāñjugupsitān

I was, out of attachment and aversion, envious even of scholars possessed of virtues. In time, having died, I passed through detestable worlds,

Verse 49 (padma.6.175.49)

सोऽहं कीरकुलेऽभूवं सद्गुरावतिनिंदकः। काले धर्मणि दुष्कर्मा पितृभ्यां च वियोजितः

so'haṃ kīrakule'bhūvaṃ sadgurāvatiniṃdakaḥ kāle dharmaṇi duṣkarmā pitṛbhyāṃ ca viyojitaḥ

and I was thus born into a family of parrots, I who had grievously reviled my own true guru. In time, though of evil deeds regarding dharma, I was separated from my parents,

Verse 50 (padma.6.175.50)

निदाघेऽध्वनिसंतप्ते आनीतो ऋषिपुंगवैः। पातितः पंजरस्थोऽहं माश्रमे महदाश्रये

nidāghe'dhvanisaṃtapte ānīto ṛṣipuṃgavaiḥ pātitaḥ paṃjarastho'haṃ māśrame mahadāśraye

and, in the burning heat of summer upon the road, I was brought by eminent sages and placed, caged, in a great hermitage.

Verse 51 (padma.6.175.51)

आवर्तयद्भ्यो गीतानामाद्यमध्यायमादरात्। श्रुत्वा ऋषिकुमारेभ्यः पाठं चाकरवं मुहुः

āvartayadbhyo gītānāmādyamadhyāyamādarāt śrutvā ṛṣikumārebhyaḥ pāṭhaṃ cākaravaṃ muhuḥ

Hearing the young sons of the sages there repeating with reverence the first chapter of the Gita, I too came to recite it, again and again.

Verse 52 (padma.6.175.52)

एतस्मिन्नंतरे कश्चिद्वागुरिश्चौरकर्मकृत्। मामाहृत्य तदाक्रीणादिति वृत्तमुदाहृतम्

etasminnaṃtare kaścidvāguriścaurakarmakṛt māmāhṛtya tadākrīṇāditi vṛttamudāhṛtam

Meanwhile, a certain bird-catcher, one who practiced thievery, seized me, and then sold me -- thus is this event related.

Verse 53 (padma.6.175.53)

श्रीभगवानुवाच। अध्यायोऽयं पुराम्नातो येन पापमनोदयम्। पूतांतरात्मा येनासौ मोचितश्च द्विजोत्तमः

śrībhagavānuvāca adhyāyo'yaṃ purāmnāto yena pāpamanodayam pūtāṃtarātmā yenāsau mocitaśca dvijottamaḥ

The Blessed Lord said: This chapter, thus recited of old, is that by which sin was removed, by which that man's inner self was purified, and by which that foremost of the twice-born was liberated.

Verse 54 (padma.6.175.54)

एवमन्योन्यमाभाष्य तन्माहात्म्यं प्रशस्य च। ते जपंतोनिशं धीरा मुक्तिं गेहे प्रपेदिरे

evamanyonyamābhāṣya tanmāhātmyaṃ praśasya ca te japaṃtoniśaṃ dhīrā muktiṃ gehe prapedire

Thus, having spoken with one another and having duly praised its glory, they, resolute in mind, reciting it night and day, attained liberation even while at home.

Verse 55 (padma.6.175.55)

तस्मादध्यायमाद्यं यः पठते शृणुते स्मरेत्। अभ्यसेत्तस्य न भवेद्भवांभोधिर्दुरुत्तरः

tasmādadhyāyamādyaṃ yaḥ paṭhate śṛṇute smaret abhyasettasya na bhavedbhavāṃbhodhirduruttaraḥ

Therefore, whatever man reads, hears, remembers, or practices this first chapter, for him the ocean of worldly existence never remains difficult to cross.