203. ...Just as wave merges in water or just as air merges calmly in the sky or else the dream in the mind, disappears in the mind, when complete wakefulness comes.
205. Like that, what is created out of Prakriti, merges in the Prakriti (Maya), O Arjuna, when the end of the millenium happens.
206. Then, at the start of the millenium, I myself create the world, those who speak like this, in the world, about that subject also, the correct explaination, listen O Savya-Sachi* (Arjuna), i will tell.
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ८ ॥
208. There is an everlasting connection of the thread itself (with the cloth), that is why, is seen the weave in the cloth. Then by her support (the weave's support), know that, the cloth gets filled by small small squares.
*Savya-Sachi - Arjuna is known by this name, because of his ability to use both his left hand as well as right hand to draw the bow.
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210. Like that, when i easily do accept Prakriti, who is really my own, then the Prakriti herself, nicely decorates herself in the form of five elements, having taken many forms.
212. Just as, when the coagulating substance happens to make contact unto the milk, then naturally, it reduces and becomes curd, like that the Prakriti herself, comes, O Dhananjaya, to take the form of world-ness.
214. When the contact of water is received by the seed, then of the seed itself, becomes the tree, like that i am only the instrumental cause (alleged reason) of the world. Herein the Prakriti herself expands.
216. The city was established by the king, they speak like this, and although that is true, but on going and looking, really, therein, were the hands of that king exhausted ?
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218. Just as one who is in dream, he himself later enters into the wakeful state, look O Dhananjaya, really just like that, i do the acceptance of Prakriti.
220. Now, while coming from dream to wakeful-ness, are efforts caused unto the feet, or else, when one is in dream, unto him, does travelling happen, tell me.
222. The doership of this world of elements, O look, does not lie with me, even a little bit. This very import, which is by all means true, O Dhananjaya, herein, take into your mind.
224. Just as by the support of the king, the people of the kingdom, do conduct thier own trade, in reality. Like that, by my support, know that the Prakriti herself, does create the world, by all means.
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226. The moon of the full moon night, when it meets really, a very high tide comes in the sea. but therein, does it cause even a little bit of efforts for the moon, tell me.
228. In the proximity of the magnet, o look, the iron moves along with it, although it is heavy, yet for attracting that iron, are efforts caused unto the magnet.
230. What more should i tell, in this way really, i do the acceptance of Prakriti and then all of a sudden, that Prakriti starts giving birth to the world of elements.
232. To produce the creppers and sprouts of greenery, know that the ground is capable, like that O Dhananjaya, all the class of creatures, are by all means under the control of Prakriti.
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234. For the states of childhood etc., o look, the one support, is the body-association. Or for hoards of clouds to originate in the sky, the only one support is the rainy season.
236. Or else, just as for the dream, sleep itself is responsible, know O Dhanurdhara, like that, of the entire element-sea, the true mistress is the Prakriti herself.
238. (Whether it be) the immovable or movable, subtle or gross, for the (whole) world, the root is the Prakriti herself. That is why, to bring about the creation of elements or take care of them etc. of all these actions, the doership, does not come unto me at all.
241. The moon creepers, have spread out in the water, thier growth has not been done by the moon. Like that all the actions, know O Dhananjaya, stand far away from me.
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न च मां तानि कर्माणि निबध्नन्ति धनंजय ।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ॥
243. How will a dam made of salt, stop the water of Sindhu, once the heavy flow begins. Like that i am the end for all actions, then why will they (actions) bind me ?
245. Tell me, does a cage of smoke particles, resist a storm, or else, can darkness enter, tell me, in the disc of sun.
247. Just as the showers of rain, do not pierce in the stomach of a mountain, O Dhanurdhara, like that the whole class of actions of Prakriti, O look, do not become binding for me.
249. Otherwise, in this world, O Savya-Sachi (Arjuna), remember that i am the only one (existing). but in the world, i remain as a disinterested one. I do not get done, or do not do anything.
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251. Just as a lamp, inside the house, does not put forth any rule or does not say no to anybody and, who does what behaviour, this also, truly, it does not know anything.
253. For the activities of the house to happen, know that, just as it is the witness-cause, like that although i am in the place of the elements, i remain disinterested in the activities of the elements.
255. Let it be so, making many of these examples, what should i tell you, again and again. Herein take, just this one good import, once in your understanding.
मयाध्यक्षेण प्रकृति: सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥
257. For all the activities of the people to happen, just as the sun is only an instrumental cause (pretext), like that, for the evolution of the universe, know that, i am the cause, O Pandu-suta* (Arjuna)
* Pandu-suta - son of king Pandu i.e. Arjuna
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259. On doing acceptance of my own Prakriti, the universe along with its movable and immovable, gets birth. Hence, i become the cause for the universe, such a logical reasoning befits.
261. O Dhananjaya, all the elements are in my place, but verily i am not inside the elements. Holding this facility of light of knowledge, o look at this divine glory of mine.
263. Or else, the elements do not exist in my place at all, and i am also not inside the elements. Like this itself, is this secret hint of understanding of one's own real nature (the self). Let there be no forgetfullness of it, really.
265. O Arjuna, this secret is our (my) whole and sole, yet i have shown it to you openly. Now enjoy the happiness of the self, in your inside itself, making your attitude* introverted.
*attitude - state of mind
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267. Until this secret import of knowledge comes in hand, till then, O Pandu-Suta (Arjuna), the meeting of true nature does not ever happen, just as in husk, grains are not found.
269. Otherwise, it feels that by the power of logical argument (Tarka), as if it is understood correctly. But tell me, the moisture of a mirage, by that, will the ground get wet ?
271. Just as, inside water, on spreading a net, the image of the moon gets trapped in the net. but on bringing the net at the shore & shaking it, does the image come in hand, therein.
273. Like that, those knowers of theoretical knowledge, who by their power of speech, show the pomp of experience in vain, unto them, how it will happen that the true knowledge will manifest.
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अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥
275. What should i tell you more. Fearing the worldly existence, internally if you are seeking my attainment, for that reason, i have shown you the secret, do preserve it by the soham (I am you) feeling.
277. Just as someone may say that the moonlight is yellow, when his eyes are affected due to typhoid. Like that in the place of my pure nature, those who observe, they see so many faults.
279. Or someone on having his mouth bad due to fever, says bitter poison even to the milk, like that, they consider me as having a body, although i am beyond bodily functions.
281. Hence, i tell you again and again, let there be no forgetfullness of this secret. or else if accepting a gross vision (to look at me), then that seeing, O Partha, goes in vain.
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283. Those who go & look at me by gross vision, i am not seen unto them trully, just as by drinking nectar in a dream, nobody becomes immortal.
285. Those who say by gross vision that, now they have understood me firmly, of those ignorant people, that knowledge itself, know O Arjuna, comes in the way of true knowledge.
287. In water, there is created an illusion of constellation of stars. assuming them to be diamonds & pearls, just as the swan did his own loss, entering into the water, by greedfulness.
289. Coming close to a mirage, assuming it to be Ganga, what is the gain to anyone? Tell me, worshipping the Babhul tree, assuming it to be the Kalpa-Vriksha, is that not fruitless?
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291. Assuming a snake to be a two fold necklace of emeralds, as one may run to pick it in hand. or just as someone may pick up pebbles, assuming them to be rows of diamonds.
293. Or else as one would tie red hot coal in the fold of his cloth because (assuming that) he got hidden treasure Or just as the lion may take a jump into the well, not knowing his own shadow.
295. Like that, those who try to see me in worldy existence, keeping firm intellect therein, those people, for catching the moon, have given an embrace to the image of moon in water. And that resolution of thiers' has also gone waste, O Dhananjaya, know this.
298. Drinking rice water and thereafter really expecting it to have the effect of nectar, like that, what is perishable & of gross form, tying faith in the intellect therein, those who try to see me, who am imperishable, for them, how will my attainment happen.
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301. Starting to walk on the eastern path really, is the western shore encountered ? Or by making a finely pounded straw of husk, from where will grain be found in that ?
303. Like that, this entire universe which has been transformed & created in gross form out of the five elements, by it's knowledge, how will the pure nature be understood, tell me.
305. O Dhananjaya, drinking foam (lather), is it equivalent to having drunk water? Having become attracted to illusive ideas and imagination, they see me in worldly existence. Then birth-death and such other conditions also they attribute them to me.
308. I who am nameless, they keep me a name. (For me) who am actionless, they allege me of doing actions. They consider me, who am bodyless like this, to be full of bodily duties.
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310. They imagine cause, to me who am causeless, form to the formless. To me, whom am beyond all rules and regulations, they ascribe rules of conduct and dealings etc. really.
312. Colour to the colourless, attributes to the attributeless and feet to the feetless. To me who am without hands, they imagine hands also, they try to measure, what is immeasureable and although i am present in every place, know that, they imagine a place for me.
315. Just as, to one who is sleeping, he may get a dream, and see a garden in his sleep, like that they give me a form, whichever they like, although i am by nature, formless.
317. They imagine ears to the earless, eyes to the eyeless, clan (dynasty) to the clan-less. They consider one who is unmanifest as being mainfested, who is desireless as being afflicted with desires and longing, one who is self-satisfied as being subject to satisfaction.
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319. For me, who cannot be wrapped in clothing, they plan clothing, they plan ornamentation for the unornamentable. For the original cause, they see a cause, know that they create, what is self-existent.
321. Although I am permanent, they do my invocation (calling me) & immersion (bidding farewell). They do my own life-establishment (Prana-Pratishtha) although i am really self established.
323. Although i am permanently, the one self established, they assume (states such as) childhood etc. as related ( to me ). To me who am non dual, they bring me in duality. They drag into actions, one who is beyond actions.
325. I enjoy the fruits, they speak like this, O Pandu-suta (Arjuna), although i am the non-enjoyer. Of me, who am clan-less(dynasty-less), they describe my clan (dynasty), forgetting the original nature (of mine).