Agni Purana — Chapter 380
AgP 380.1
:ए इत्य् आग्नेये महापुराणे अद्वैतव्रह्मविज्ञानं नमोनाशीत्यधिकत्रिशततमो ऽध्यायः छप्तेर् {३८०} :श् अथाशीत्यधिकत्रिशततमो ऽध्यायः गीतासारः अग्निर् उवाच गीतासारं प्रवक्ष्यामि सर्वगीतोत्तमोत्तमं कृष्णो ऽर्जुनाय यमाह पुरा वै भुक्तिमुक्तिदं(२)
:e ity āgneye mahāpurāṇe advaitavrahmavijñānaṃ namonāśītyadhikatriśatatamo 'dhyāyaḥ chapter {380} :ś athāśītyadhikatriśatatamo 'dhyāyaḥ gītāsāraḥ agnir uvāca gītāsāraṃ pravakṣyāmi sarvagītottamottamaṃ kṛṣṇo 'rjunāya yamāha purā vai bhuktimuktidaṃ(2)
[Thus in the Agni Mahāpurāṇa, the three hundred and seventy-ninth chapter, 'The Discernment of Nondual Brahman'. Chapter 380: 'The Essence of the Gītā'.] Agni said: I shall declare the essence of the Gītā, the very best of all songs, which Kṛṣṇa long ago spoke to Arjuna, the giver of enjoyment and of liberation.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.2
श्रीभगवानुवाच गतासुरगतासुर्वा न शोच्यो देहवानजः आत्माजरो ऽमरो ऽभेद्यस्तस्माच्छोकादिकं त्यजेत्
śrībhagavānuvāca gatāsuragatāsurvā na śocyo dehavānajaḥ ātmājaro 'maro 'bhedyastasmācchokādikaṃ tyajet
The Blessed Lord said: Whether life has departed or not departed, the embodied unborn one is not to be mourned; the Self is unaging, undying, indivisible — therefore one should give up grief and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.3
:न् १ ज्ञानात् सौवीरभूपतिरिति ख॥ , ञ॥ च २ पठतां भुक्तिमुक्तिदमिति ख॥ :प् ३४५ ध्यायतो विषयान् पुंसः सङ्गस्तेषूपजायते सङ्गात् कामस्ततः क्रोधः क्रोधात्सम्मोह एव च
:n 1 jñānāt sauvīrabhūpatiriti kha.. , ña.. ca 2 paṭhatāṃ bhuktimuktidamiti kha.. :p 345 dhyāyato viṣayān puṃsaḥ saṅgasteṣūpajāyate saṅgāt kāmastataḥ krodhaḥ krodhātsammoha eva ca
[Notes: 'the king of Sauvīra by knowledge' in mss. kha and ña; 'giving enjoyment and liberation to those who recite it' in ms. kha. Page 345.] For a man who dwells on the objects of sense, attachment to them arises; from attachment desire, from that anger, and from anger utter delusion.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.4
अम्मोहात् स्मृतिविभ्रंशो बुद्धिनाशात् प्रणश्यति दुःसङ्गहानिः सत्सङ्गान्मोक्षकाभी च कामनुत्
ammohāt smṛtivibhraṃśo buddhināśāt praṇaśyati duḥsaṅgahāniḥ satsaṅgānmokṣakābhī ca kāmanut
From delusion comes the ruin of memory; through the destruction of the intellect he perishes. From bad company comes loss; from the company of the good, longing for liberation and the dispelling of desire.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.5
कामत्यागादात्मनिष्ठः स्थिरप्रज्ञस्तदोच्यते या निशा सर्वभूतानां तस्यां जागर्ति संयमी
kāmatyāgādātmaniṣṭhaḥ sthiraprajñastadocyate yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
By abandoning desire one is established in the Self; then he is said to be of steady wisdom. What is night for all beings, in that the man of restraint is awake.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.6
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate
That in which (all) beings are awake is night for the sage who sees; and being content in the Self alone, he has nothing to do.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.7
नैव तस्य कृते नार्थो नाकृते नेह कश् चनः तत्त्ववित्तु महावहो गुणकर्मविभागयोः
naiva tasya kṛte nārtho nākṛte neha kaś canaḥ tattvavittu mahāvaho guṇakarmavibhāgayoḥ
For him there is no gain in what is done, nor in what is undone, nor anything here at all. But the knower of the truth, O mighty-armed one, (knows the truth) of the divisions of the guṇas and of actions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.8
गुणा गुनेषु वर्तन्ते इति मत्वा न सज्जते सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यति
guṇā guneṣu vartante iti matvā na sajjate sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyati
Considering that "it is the guṇas that operate among the guṇas," he is not attached; by the raft of knowledge alone he will cross over all evil.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.9
ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते ऽर्जुन ब्रह्मण्याधाय कर्माणि सङ्गन्त्यक्त्वा करोति यः
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute 'rjuna brahmaṇyādhāya karmāṇi saṅgantyaktvā karoti yaḥ
The fire of knowledge reduces all actions to ashes, Arjuna. He who, placing his actions in Brahman and abandoning attachment, acts —
AI translation rendered from the Sanskrit, not a published edition
AgP 380.10
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि
lipyate na sa pāpena padmapatramivāmbhasā sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani
he is not stained by evil, as a lotus leaf is not by water. And (seeing) the Self in all beings and all beings in the Self,
AI translation rendered from the Sanskrit, not a published edition
AgP 380.11
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः शुचीनां श्रीमतां गेहे योगभ्रष्टो ऽभिजायते
īkṣate yogayuktātmā sarvatra samadarśanaḥ śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo 'bhijāyate
he whose self is joined in yoga sees, looking on all everywhere with the same eye. One who has fallen from yoga is born in the house of the pure and the prosperous.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.12
न हि कल्याणकृत् कश्चिद्दुर्गतिं तात गच्छति देवी ह्य् एषा गुणमयी मम माया दुरत्यया
na hi kalyāṇakṛt kaściddurgatiṃ tāta gacchati devī hy eṣā guṇamayī mama māyā duratyayā
For no doer of good, my dear, goes to a bad end. For this divine māyā of mine, made of the guṇas, is hard to pass beyond.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.13
मामेव ये प्रपद्यन्ते मायामेतान्तरन्ति ते आर्तो जिज्ञासुरर्थार्थो ज्ञानी च भरतर्षभ
māmeva ye prapadyante māyāmetāntaranti te ārto jijñāsurarthārtho jñānī ca bharatarṣabha
Those who resort to me alone cross beyond this māyā. (Four kinds worship me:) the afflicted, the seeker of knowledge, the seeker of gain, and the knower, O bull among the Bharatas.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.14
चतुर्विधा भजन्ते मां ज्ञानी चैकत्वमास्थितः :प् ३४६ अक्षरं ब्रह्म परमं स्वभावो ऽध्यात्ममुच्यते
caturvidhā bhajante māṃ jñānī caikatvamāsthitaḥ :p 346 akṣaraṃ brahma paramaṃ svabhāvo 'dhyātmamucyate
In four kinds (of people) they worship me, and the knower is established in oneness. The imperishable is the supreme brahman; one's own nature is called adhyātma.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.15
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः अधिभूतं क्षरोभावः पुरुषश्चाधिदैवतं
bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ adhibhūtaṃ kṣarobhāvaḥ puruṣaścādhidaivataṃ
The emitting (creative act) that brings about the arising of the existence of beings is termed karma; the adhibhūta is the perishable existence, and the puruṣa is the adhidaivata.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.16
अधियज्ञोहमेवात्र देहे देहभृतां वर अन्तकाले स्मरन्माञ्च मद्भावं यात्यसंशयः
adhiyajñohamevātra dehe dehabhṛtāṃ vara antakāle smaranmāñca madbhāvaṃ yātyasaṃśayaḥ
I myself am the adhiyajña here in the body, O best of the embodied; and one who remembers me at the time of the end goes to my state — there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.17
यं यं भावं स्मरन्नन्ते त्यजेद्देहन्तमाप्नुयात् प्राणं न्यस्य भ्रुवोर्मध्ये अन्ते प्राप्नोति मत्परम्
yaṃ yaṃ bhāvaṃ smarannante tyajeddehantamāpnuyāt prāṇaṃ nyasya bhruvormadhye ante prāpnoti matparam
Whatever state (of being) one remembers as one gives up the body at the end, that one attains; having placed the breath between the brows, at the end one attains that supreme (goal) which is mine.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.18
ओमित्येकाक्षरं ब्रह्मवदन् देहं त्यजन्तथा ब्रह्मादिस्तम्भपर्यन्ताः सर्वे मम विभूतयः
omityekākṣaraṃ brahmavadan dehaṃ tyajantathā brahmādistambhaparyantāḥ sarve mama vibhūtayaḥ
So too, uttering the single syllable OM, the brahman, one who leaves the body (attains it). All (beings), from Brahmā down to a clump of grass, are my manifestations.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.19
श्रीमन्तश्चोर्जिताः सर्वे ममांशाः(१) प्राणिनःस्मृताः अहमेको विश्वरूप इति ज्ञात्वा विमुच्यते
śrīmantaścorjitāḥ sarve mamāṃśāḥ(1) prāṇinaḥsmṛtāḥ ahameko viśvarūpa iti jñātvā vimucyate
All beings that are glorious and mighty are held to be portions of me. Knowing 'I am the one whose form is the universe,' one is released.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.20
क्षेत्रं शरीरं यो वेत्ति क्षेत्रज्ञः स प्रकोर्तितः क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम
kṣetraṃ śarīraṃ yo vetti kṣetrajñaḥ sa prakortitaḥ kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama
The body is the field; he who knows it is declared to be the field-knower. The knowledge of the field and of the field-knower — that is deemed knowledge by me.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.21
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च इन्द्रयाणि देशैकञ्च पञ्च चेन्द्रियगोचराः
mahābhūtānyahaṅkāro buddhiravyaktameva ca indrayāṇi deśaikañca pañca cendriyagocarāḥ
The great elements, the I-maker, the intellect, and the unmanifest, the (eleven) senses, and the five objects of the senses,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.22
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः एतत्क्षेत्रं समासेन सविकारमुदाहृतं
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ etatkṣetraṃ samāsena savikāramudāhṛtaṃ
desire, aversion, pleasure, pain, the aggregate (body), consciousness, steadfastness — this, in brief, is the field, described together with its modifications.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.23
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः
amānitvamadambhitvamahiṃsā kṣāntirārjavam ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ
Absence of pride, absence of hypocrisy, non-injury, patience, uprightness, service of the teacher, purity, steadiness, self-restraint,
AI translation rendered from the Sanskrit, not a published edition
AgP 380.24
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनं
indriyārtheṣu vairāgyamanahaṅkāra eva ca janmamṛtyujarāvyādhiduḥkhadoṣānudarśanaṃ
dispassion toward the objects of the senses, and absence of egoism, the perceiving of the flaw of suffering in birth, death, old age, and disease,
AI translation rendered from the Sanskrit, not a published edition
AgP 380.25
आसक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु :न् १ ममाङ्गा इति ख॥ :प् ३४७ नित्यञ्च समचित्तत्त्वमिष्टानिष्टोपपत्तिषु
āsaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu :n 1 mamāṅgā iti kha.. :p 347 nityañca samacittattvamiṣṭāniṣṭopapattiṣu
non-attachment, non-clinging with regard to son, wife, house and the like, and constant evenness of mind in the occurrence of the desired and the undesired,
AI translation rendered from the Sanskrit, not a published edition
AgP 380.26
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी विविक्तदेशसेवित्वमरतिर्जनसंसदि
mayi cānanyayogena bhaktiravyabhicāriṇī viviktadeśasevitvamaratirjanasaṃsadi
and unswerving devotion to me by a yoga (directed) to no other, resorting to secluded places, and no delight in the assembly of people,
AI translation rendered from the Sanskrit, not a published edition
AgP 380.27
अध्यात्मज्ञाननिष्ठत्वन्तत्त्वज्ञानानुदर्शनं एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतो ऽन्यथा
adhyātmajñānaniṣṭhatvantattvajñānānudarśanaṃ etajjñānamiti proktamajñānaṃ yadato 'nyathā
steadfastness in knowledge of the self, the perceiving of the knowledge of reality — this is declared to be knowledge; what is otherwise than this is ignorance.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.28
ज्ञेयं यत्तत् प्रवक्ष्यामि यं ज्ञात्वामृतमश्नुते अनादि परमं ब्रह्म सत्त्वं नाम तदुच्यते
jñeyaṃ yattat pravakṣyāmi yaṃ jñātvāmṛtamaśnute anādi paramaṃ brahma sattvaṃ nāma taducyate
I shall declare that which is to be known, knowing which one attains the deathless: it is the beginningless supreme brahman, and it is called 'being' (sattva).
AI translation rendered from the Sanskrit, not a published edition
AgP 380.29
सर्वतः पाणिपादान्तं सर्वतो ऽक्षिशिरोमुखम् सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति
sarvataḥ pāṇipādāntaṃ sarvato 'kṣiśiromukham sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati
With hands and feet on all sides, with eyes, heads and faces on all sides, with hearing on all sides, it stands in the world, enveloping everything.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.30
सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca
Appearing (through) the qualities of all the senses, yet devoid of all the senses; unattached, yet supporting all; without qualities, yet the experiencer of the qualities.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.31
वहिरन्तश् च भूतानामचरञ्चरमेव च सूक्ष्मत्वात्तदविज्ञेयं दूरस्थञ्चान्तिके ऽपि यत्
vahirantaś ca bhūtānāmacarañcarameva ca sūkṣmatvāttadavijñeyaṃ dūrasthañcāntike 'pi yat
Outside and inside of beings, both unmoving and moving; because of its subtlety it is not to be known; it is far away, and also near.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.32
अविभक्तञ्च भूतेषु विभक्तमिव च स्थितम् भूतभर्तृ च विज्ञेयं ग्रसिष्णु प्रभविष्णु च
avibhaktañca bhūteṣu vibhaktamiva ca sthitam bhūtabhartṛ ca vijñeyaṃ grasiṣṇu prabhaviṣṇu ca
Undivided among beings, yet standing as if divided; it is to be known as the supporter of beings, as devouring and as generating (them).
AI translation rendered from the Sanskrit, not a published edition
AgP 380.33
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितं
jyotiṣāmapi tajjyotistamasaḥ paramucyate jñānaṃ jñeyaṃ jñānagamyaṃ hṛdi sarvasya dhiṣṭhitaṃ
That is called the light of lights, beyond darkness; (it is) knowledge, the object of knowledge, that which is to be reached by knowledge, established in the heart of all.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.34
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे
dhyānenātmani paśyanti kecidātmānamātmanā anye sāṅkhyena yogena karmayogena cāpare
Some see the Self in themselves by the self through meditation, others by Sāṅkhya (analysis) and yoga, and yet others by the yoga of action.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.35
अन्ये त्वेवमजानन्तो श्रुत्वान्येभ्य उपासते तेपि चाशु तरन्त्येव मृत्युं श्रुतिपरायणाः
anye tvevamajānanto śrutvānyebhya upāsate tepi cāśu tarantyeva mṛtyuṃ śrutiparāyaṇāḥ
But others, not knowing thus, worship after hearing (of it) from others; they too, devoted to what they have heard, quickly cross beyond death.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.36
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च प्रमादमोहौ तमसो भवतो ज्ञानमेव च
sattvātsañjāyate jñānaṃ rajaso lobha eva ca pramādamohau tamaso bhavato jñānameva ca
From sattva knowledge arises, and from rajas greed alone; from tamas arise heedlessness and delusion—and (mere) knowledge (too?).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.37
:प् ३४८ गुणा वर्तन्त इत्य् एव यो ऽवतिष्ठति नेङ्गते मानावमानमित्रारितुल्यस्त्यागी स निर्गुणः
:p 348 guṇā vartanta ity eva yo 'vatiṣṭhati neṅgate mānāvamānamitrāritulyastyāgī sa nirguṇaḥ
He who remains (thinking) merely 'the guṇas are operating' and does not waver, who is the same in honour and dishonour, toward friend and foe, that renouncer is free of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.38
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययं छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayaṃ chandāṃsi yasya parṇāni yastaṃ veda sa vedavit
They speak of an imperishable aśvattha tree with its root above and its branches below, whose leaves are the metrical hymns; he who knows it is a knower of the Veda.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.39
द्वौ भूतसर्गौ लोके ऽस्मिन् दैव आसुर एव च अहिंसादिः क्षमा चैव दैवीसम्पत्तितो नृणां
dvau bhūtasargau loke 'smin daiva āsura eva ca ahiṃsādiḥ kṣamā caiva daivīsampattito nṛṇāṃ
There are two creations of beings in this world, the divine and the demonic; non-injury and the rest, and patience, come to men from the divine endowment.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.40
न शौचं नापि वाचारो ह्य् आसुरीसम्पदोद्धवः नरकत्वात् क्रोधलोभकामस्तस्मात्त्रयं त्यजेत्
na śaucaṃ nāpi vācāro hy āsurīsampadoddhavaḥ narakatvāt krodhalobhakāmastasmāttrayaṃ tyajet
Neither purity nor good conduct (belongs to) the rise of the demonic endowment; since anger, greed and desire lead to hell, one should abandon that triad.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.41
यज्ञस्तपस् तथा दानं सत्त्वाद्यैस्त्रिविधं स्मृतम् आयुः सत्त्वं बलारोग्यसुखायान्नन्तु सात्त्विकं
yajñastapas tathā dānaṃ sattvādyaistrividhaṃ smṛtam āyuḥ sattvaṃ balārogyasukhāyānnantu sāttvikaṃ
Sacrifice, austerity and gift are held to be of three kinds according to sattva and the rest; food that makes for long life, purity, strength, health and pleasure is sāttvika.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.42
दुःखशोकामयायान्नं तीक्ष्णरूक्षन्तु राजसं अमेध्योच्छिष्टपूत्यन्नं तामसं नीरसादिकं
duḥkhaśokāmayāyānnaṃ tīkṣṇarūkṣantu rājasaṃ amedhyocchiṣṭapūtyannaṃ tāmasaṃ nīrasādikaṃ
Food that leads to pain, grief and disease, being pungent and harsh, is rājasa; food that is impure, left over and putrid, tasteless and the like, is tāmasa.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.43
यष्टव्यो विधिना यज्ञो निष्कामाय स सात्त्विकः यज्ञः फलाय दम्भात्मी राजसस्तामसः क्रतुः
yaṣṭavyo vidhinā yajño niṣkāmāya sa sāttvikaḥ yajñaḥ phalāya dambhātmī rājasastāmasaḥ kratuḥ
A sacrifice to be performed according to rule, without desire (for reward), is sāttvika; a sacrifice done for a reward and full of ostentation is rājasa; (the rest is) the tāmasa rite.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.44
श्रद्धामन्त्रादिविध्युक्तं तपः शारीरमुच्यते देवादिपूजाहिंसादि वाङ्मयं तप उच्यते
śraddhāmantrādividhyuktaṃ tapaḥ śārīramucyate devādipūjāhiṃsādi vāṅmayaṃ tapa ucyate
Austerity joined with faith, mantras and the rules is called bodily austerity; worship of the gods and others, non-injury and the like is called austerity of speech.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.45
अनुद्वेगकरं वाक्यं सत्यं स्वाध्यायसज्जपः मानसं चित्तसंशुद्धेर्सौनमात्सविनिग्रहः
anudvegakaraṃ vākyaṃ satyaṃ svādhyāyasajjapaḥ mānasaṃ cittasaṃśuddhersaunamātsavinigrahaḥ
Speech that causes no distress, truthfulness, recitation attached to one's own study; the mental (austerity) is for the purification of the mind, and restraint of the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.46
सात्त्विकञ्च तपो ऽकामं फलाद्यर्थन्तु राजसं तामसं परपीडायै सात्त्विकं दानमुच्यते
sāttvikañca tapo 'kāmaṃ phalādyarthantu rājasaṃ tāmasaṃ parapīḍāyai sāttvikaṃ dānamucyate
Austerity free of desire is sāttvika; that done for reward and the like is rājasa; that done to injure another is tāmasa. (Now) sāttvika giving is described.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.47
देशादौ चैव दातव्यमुपकाराय राजसं आदेशादाववज्ञातं तामसं दानमीरितं
deśādau caiva dātavyamupakārāya rājasaṃ ādeśādāvavajñātaṃ tāmasaṃ dānamīritaṃ
What is to be given at the (right) place and so on, but given for a return favour, is rājasa; that given contemptuously, not at the (proper) place and so on, is declared tāmasa giving.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.48
:प् ३४९ ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः यज्ञदानादिक कर्म बुक्तिमुक्तिप्रदं नृणां
:p 349 oṃtatsaditi nirdeśo brahmaṇastrividhaḥ smṛtaḥ yajñadānādika karma buktimuktipradaṃ nṛṇāṃ
The designation of Brahman is held to be threefold: 'Oṃ Tat Sat'; the acts of sacrifice, giving and the rest bestow on men enjoyment and liberation.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.49
अनिष्टमिष्टं मिश्रञ्च त्रिविधं कर्मणः फलं भवत्यत्यागिनां(१) प्रेत्य न तु सन्न्यासिनां क्वचित्
aniṣṭamiṣṭaṃ miśrañca trividhaṃ karmaṇaḥ phalaṃ bhavatyatyāgināṃ(1) pretya na tu sannyāsināṃ kvacit
The fruit of action is of three kinds—undesired, desired, and mixed—and it comes after death to those who have not renounced, but never to renouncers.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.50
तामसः कर्मसंयोगात् मोहात्क्लेशभयादिकात् राजसः सात्त्विको ऽकामात् पञ्चैते कर्महेतवः
tāmasaḥ karmasaṃyogāt mohātkleśabhayādikāt rājasaḥ sāttviko 'kāmāt pañcaite karmahetavaḥ
(The agent) is tāmasa through attachment to action out of delusion, rājasa from distress, fear and the like, sāttvika from freedom from desire; these five are the causes of action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.51
अधिष्ठानं तथा कर्ता करणञ्च पृथग्विधम् त्रिविधाश् च पृथक् चेष्टा दैवञ्चैवात्र पञ्चमं
adhiṣṭhānaṃ tathā kartā karaṇañca pṛthagvidham trividhāś ca pṛthak ceṣṭā daivañcaivātra pañcamaṃ
The seat (of action), the agent, the instrument of various kinds, the threefold and separate activities, and fate as the fifth here.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.52
एकं ज्ञानं सात्त्विकं स्यात् पृथग् ज्ञानन्तु राजसं अतत्त्वार्थन्तामसं स्यात् कर्माकामाय सात्त्विकं
ekaṃ jñānaṃ sāttvikaṃ syāt pṛthag jñānantu rājasaṃ atattvārthantāmasaṃ syāt karmākāmāya sāttvikaṃ
Knowledge that is one (unified) would be sāttvika, but knowledge that sees separateness is rājasa; that which misses the true meaning would be tāmasa; action done without desire is sāttvika.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.53
कामाय राजसं कर्म मोहात् कर्म तु तामसं सीध्यसिद्ध्योः समः कर्ता सात्त्विको राजसो ऽत्यपि
kāmāya rājasaṃ karma mohāt karma tu tāmasaṃ sīdhyasiddhyoḥ samaḥ kartā sāttviko rājaso 'tyapi
Action (done) for desire is rajasic, but action (done) out of delusion is tamasic. The doer who is the same in success and failure is sattvic; the rajasic one is (attached) excessively.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.54
शठो ऽलसस्तामसः स्यात् कार्यादिधीश् च सात्त्विकी कार्यार्थं सा राजसी स्याद्विपरीता तु तामसी
śaṭho 'lasastāmasaḥ syāt kāryādidhīś ca sāttvikī kāryārthaṃ sā rājasī syādviparītā tu tāmasī
The crafty and lazy one would be tamasic. And the understanding of what is to be done and so forth is sattvic; that (understanding directed) to (personal) ends would be rajasic, but the reverse (of the sattvic one) is tamasic.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.55
मनोधृतिः सात्त्विकी स्यात् प्रीतिकामेति राजसी तामसी तु प्रशोकादौ मुखं सत्त्वात्तदन्तगं
manodhṛtiḥ sāttvikī syāt prītikāmeti rājasī tāmasī tu praśokādau mukhaṃ sattvāttadantagaṃ
Steadfastness of mind is sattvic; (steadfastness) aimed at pleasure is rajasic; but in grief and the like it is tamasic. Happiness (arising) from sattva is that which reaches (its goal) at the end.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.56
सुखं तद्राजसञ्चाग्रे अन्ते दुःखन्तु तामसं अतः प्रवृत्तिर्भूतानां येन सर्वमिदन्ततं
sukhaṃ tadrājasañcāgre ante duḥkhantu tāmasaṃ ataḥ pravṛttirbhūtānāṃ yena sarvamidantataṃ
That pleasure (which is sweet) at the outset is rajasic; but that (which brings) pain in the end is tamasic. Hence (comes) the activity of beings, by which all this is pervaded.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 380.57
स्वकर्मणा तमभ्यर्च्य विष्णुं सिद्धिञ्च विन्दति कर्मणा मनसा वाचा सर्वावस्थासु सर्वदा
svakarmaṇā tamabhyarcya viṣṇuṃ siddhiñca vindati karmaṇā manasā vācā sarvāvasthāsu sarvadā
Having worshipped him, Viṣṇu, by his own work, he also attains accomplishment — by deed, by mind, by speech, in all conditions, at all times.
AI translation rendered from the Sanskrit, not a published edition
AgP 380.58
:न् १ भवत्ययोगिनामिति ख॥ :प् ३५० ब्रह्मादिस्तम्भपर्यन्तं जगद्विष्णुञ्च वेत्ति यः सिद्धिमाप्नोति भगवद्भक्तो भागवतो ध्रुवं
:n 1 bhavatyayogināmiti kha.. :p 350 brahmādistambhaparyantaṃ jagadviṣṇuñca vetti yaḥ siddhimāpnoti bhagavadbhakto bhāgavato dhruvaṃ
[note: 'bhavatyayogināmiti' in the kha manuscript] [p. 350] He who knows the world, from Brahmā down to a post, to be Viṣṇu — that devotee of the Lord, that Bhāgavata, surely attains accomplishment.
AI translation rendered from the Sanskrit, not a published edition