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Bhagavad Gita: A Complete Translation By

Dr. Ramanand Prasad

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Bhagavad Gita: A Complete Translation Following translation of the Bhagavad Gita forms part of book Bhagavad Gita and Hinduism, What Everyone Should Know, by Nilesh Shukla. Reader is strongly urged to read the book before reading the translation for maximum benefit. Person reading the translation directly, who have had no background information, is likely to misread.

Bhishma, the mightiest man and the commander-in-chief of the Kaurav army, disabled by Arjun is lying on the arrows that have pierced his body in the battleground on the tenth day of the eighteen day war. Upon hearing this bad news from Sanjay, the blind King becomes anxious and asks his charioteer Sanjay to recount details of the war from the beginning, including how the mightiest man Bhishma having a boon of dying1 at his own will and who was the commander-in-chief of his superior armywas defeated in the battlefield. The Bhagavad Gita begins with the inquiry of the blind King.

अथ शर्ीम गव ीता (This is the Shrimad Bhagavad Gita) In the following translation2, Normal-Italics indicate names of Arjun and Bold-Italics indicate

names of Lord3 Krishna. For ease of understanding simply read all Normal-Italics as “Arjun” and read all Bold-Italics as “Lord Krishna” in the following translation.

1 Bhishma had a boon that he can choose the time of his death. He could live till he willed to die.

2 Most parts of the translation are taken from the work of Dr. Ram Prasad, founder of the International Gita Society by their permission. Some parts are translated by the author where certain elaborations were needed for the target audience.

3 In almost all the translations of the Bhagavad Gita, the word ‘Bhagavan’ is conventionally translated as ‘Lord Krishna’. Although it conveys the sense, it is inaccurate. The Gita does not mean "Lord krishna" when it employs the word "Bhagavan". There is a lot of difference between these two words. In Hinduism the God is not ‘Lord’. Unlike Lord who owns and controls his subjects, Bhagavan or God gives full freedom of action and of thinking to his subjects but also holds him to the consequences. 'Lord' by definition ‘owns’ the subject and is responsible for them. Bhagavan is not responsible for the action of His subjects. Krishna has never acted in entire Mahabharat or even in His life, any time as a ‘Lord’ who owned his subjects. However, the word ‘Lord’ is retained at many places in this book, for ease of understanding at certain places in the book"

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1

Arjun-Vishad-Yog (Lamenting of Arjun)

धृतरा उवाच; धमर्क्षेतेर् कुरुक्षेतेर्, समवेता युयुत्सवः।

मामकाः पाण्डवा ैव, िकमकुवर्त संजय ।।१.१।।

Dhrutarashtra (The Kaurav King) enquired:

Sanjay, please now tell me, in details, what did my people (the Kauravs) and the Pandavs do in the battlefield? (1.01)

संजय उवाच; दषृ्ट्वा तु पाण्डवानीकं, ूढं दयु धनस् तदा।

आचायर्म् उपसंगम्य, राजा वचनम् अबर्वीत ।।१.२ ।।

Sanjay said:

After seeing the battle formation of the Pandav’s army, Duryodhan approached his Acharya Guru Drona and spoke these words: (1.02)

पश्यैतां पाण्डुपतुर्ाणाम्, आचायर् महत चमूम्। ूढां दर्पुदपुतेर्ण, तव िशष्येण धीमता ।।१.३।।

Acharya, behold this mighty army of the Pandavs, arranged in battle formation by your talented student, the son of Drupad (Dhrustadumna, the chief of Pandav Army)! (1.03)

अतर् शूरा महषे्वासा, भीमाजुर्नसमा युिध । युयुधानो िवराट , दर्पुद महारथ: ।।१.४।।

धृ केतुश् चेिकतान:, कािशराज वीयर्वान् । पुरूिजत् कुिन्तभोज , शैब्य नरपुङ्गव: ॥१.५॥

युधामन्यु िवकर्ान्त, उ मौजा वीयर्वान् । सौभदर्ो दर्ौपदयेा , सवर् एव महारथा: ॥१.६॥

There are many4 great warriors, valiant men, heroes, and mighty archers. (1.04-06)

अस्माकं तु िविश ा ये, तान् िनबोध ि जो म। नायका मम सैन्यस्य, सज्ञाथर् तान् बर्वीिम ते ।।१.७।।

4 In Sanskrit text there are many names and description of major warriors but omitted here for simplicity.

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भवान् भीष्म , कणर् , कृप सिमितजयः। अ त्थामा िवकणर् , सौमदि स् तथैव च ।।१.८।।

अन्ये च बहवः शूरा, मदथर् त्यक्तजीिवताः। नानाश पर्हणाः सव यु िवशारदाः।।१.९।।

Also there are many5 heroes on my side who have risked their lives for me. I shall name few distinguished commanders of my army for your information, and said: They are armed with various weapons, and are skilled in warfare. (1.07-09)

अपयार् ं तद ्अस्माकं, बलं भीष्मािभरिक्षतम्। पयार् ित्वदम् एतेषां, बलं भीमािभरिक्षतम् ।।१.१0।।

अयनेषु च सवषु, यथाभागम ्अविस्थताः । भीष्मम् एवािभरक्षन्तु भवन्तः सवर् एव िह ।।१.११।।

Our army is invincible, while their army is easy to conquer. Therefore all of you, occupying your respective positions, protect Bhishma from all sides. (1.10-11)

तस्य संजनयन् हषर्ं, कुरुवृ ः िपतामहः। िसहनाद ंिवन ोचै्च, शङ्खं दध्मौ पर्तापवान् ।।१.१२।।"

The mighty old Kuru Grandfather (Bhishma) roared as a lion and blew his conch loudly, to bring joy to your son. (1.12)

ततः शङखा भेयर् , पणवानकगोमुखाः। सहसैवाभ्यहन्यन्त, स शब्दस् तुमुलोऽभवत् ।।१.१३।।"

Soon after that conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)

ततः ेतैर् हयैर् युके्त, महित स्यन्दने िस्थतौ। माधवः पाण्डव ैव, िद ौ शङ्खौ पर्दध्मतुः।।१.१४।।

After that, Madhav and Pandav, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)

पा जन्यं हृषीकेशो, दवेद ंधनंजयः। पौण्डर् ंदध्मौ महाशङखं, भीमकमार् वृकोदरः ।।१.१५।।

अनन्तिवजयं राजा, कुन्तीपुतर्ो युिधि रः। नकुलः सहदवे , सु ोषमिणपुष्पकौ ।।१.१६।।

काश्य परमेष्वासः, िशखण्डी च महारथः। धृ ु ो िवराट , सात्यिक ापरािजतः।।१.१७।।

दर्पुदो दर्ौपदयेा , सवर्शः पृिथवीपते। सौभदर् महाबाहुः, शङ्खान् दध्मुः पृथक् पृथक् ।।१. १८।।

5 He named some of the officers of his army in the Sanskrit text but omitted here for simplicity.

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स ोषो धातर्रा ाणां, हृदयािन दारयात्ः। नभ पृिथव चैव, तुमुलो नुनादयन् ।।१.१९।।

Hrishikesh blew His conch (Conch named as ‘Panchjanya’), Dhananjaya blew his conch (named ‘Devadattam’), Bhim blew his big conch (the ‘Vrukodar’) and all other commanders of various divisions of the army of Pandavs blew their respective conches. Yudhisthir, Nakul and Sahadev also blew their conches (named as ‘Anant Vijayam’, ‘Sughosh’ and ‘Mani Pushpak’ respectively).The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)

अथ विस्थतान् दषृ्ट्वा, धातर्रा ान् किपध्वजः। पर्वृ े श संपाते, धनुर् उ म्य पाण्डवः ।।१.२०।।

हृषीकेशं तदा वाक्यम् इदम् आह महीपते।। Seeing your sons, and the war about to begin with the hurling of weapons; Pandav, whose banner

bore the emblem of Lord Hanuman, took up his bow and spoke these words to Hrishikesh. (1.20-)

अजुर्न उवाच सेनयोर् उभयोर् मध्ये रथं स्थापय मेऽच्चुत ।।१.२१।।

Arjun said: Achuta, please stop my chariot between the two armies. (1.21)

यावद ्एतान् िनरीक्षेऽह,ं योद्धुकामान् अविस्थतान्। कैर मया सह यो म्, अिस्मन रणसमु मे ।।१.२२।।

Until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.22)

योत्स्यमानान् अवेक्षेऽह,ं य एतेऽतर् समागताः। धातर्रा स्य दबुुर् र्े, यु ेिपर्यिचकीषर्वः।।१.२३।।

I wish to see those who are willing to serve and appease the evil-minded Kauravs by assembling here to fight the battle. (1.23)

संजय उवाच एवम् उक्तो हृषीकेशो, गुडाकेशेन भारत ।

सेनयोर् उभयोर् मध्ये, स्थापियत्वा रथो मम ्।।१. २४।।

भीष्मदर्ोणपर्मुखतः, सवषां च महीिक्षताम्। उवाच पाथर् पश्यैतान्, समवेतान् कुरुन् इित।। १.२५।।

Sanjay said to King Dhrutarashtra

As requested by Gudakesh, Hrishikesh placed his chariot, the best among all the chariots, in the midst of the two armies, at a place directly facing Bhishma (Arjun's grandfather) and Drona (Arjun’s teacher- Guru) and all other Kings; and then said to Parth: Behold these assembled Kauravs! (1.24-25)

ततर्ापश्यत् िस्थतान् पाथर्ः, िपतृन् अथ िपतामहान् आचायार्न् मातुलान् भर्ातॄन्, पुतर्ान् पौतर्ान् सख स् तथा।। १.२६।।

Parth saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and his other comrades in the army. (1.26)

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शुरान् सुहृद ैव, सेनयोर् उभयोर् अिप । तान् समी य स कौन्तेय:, सवार्न् बन्धून् अविस्थतान्॥१.२७॥

कृपया परयािव ो, िवषीद ् इदम् अबर्वीत् । दषृ्ट्वेमं स्वजनं कृष्ण, युयुत्सं समुपिस्थतम् ॥१.२८॥

सीदिन्त मम गातर्ािण, मुखं च पिरशुष्यित । वेपथु शरीरे म,े रोमहषर् जायते ॥१.२९॥

After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Kaunteya was overcome with great compassion and sorrowfully spoke these words: Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)

गाण्डीवं सर्ंसते हस्तात्, त्वक् चैव पिरद ते। न च शक्नोम्य् अवस्थातंु, भर्मतीव च मे मन:।। १.३०।।

िनिम ािन च पश्यािम, िवपरीतािन केशव । न च शर्ेयोऽनुपश्यािम, हत्वा स्वजनम् आहवे।। १.३१।।

The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and Keshav, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

न काङ्क्षे िवजयं कृष्ण, न च राज्यं सुखािन च। िक नो राज्येन गोिवन्द, िक भोगैर् जीिवतेन वा।।१.३२।।

येषाम् अथ कािङ्क्षतं नो, राज्यं भोगाः सुखािन च। त इमेऽविस्थता यु ,े पर्ाणांस् त्यक्त्वा धनािन च।।१.३३।।

I desire neither victory, nor pleasure nor kingdom, Krishna. What is the use of the kingdom, or enjoyment, or even life, Govind? Because all those for whom we desire kingdom, enjoyments, and pleasures are standing here for the battle, ready for giving up their lives. (1.32-33)

आचायार्ः िपतरः पुतर्ास्, तथैव च िपतामहाः। मातुलाः शुराः पौतर्ाः, श्यालाः संबिन्धनस् तथा ।।१.३४।।

एतान् न हन्तुम् इच्छािम, तोऽिप मधुसूदन। अिप तैर्लोक्यराज्यस्य, हतेोः िक नु महीकृते ।।१.३५।।

I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives even if I may be killed by them. Madhusudan, I do not wish to kill even for the sovereignty of the three worlds, let alone for this earthly kingdom. (1.34-35)

िनहत्य धातर्रा ान् नः, का पर्ीितः स्याज् जनादर्न। पापम् एवाशर्येद ्अस्मान् हत्वैतान् आतताियनः ।।१.३६।।

Janardan, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we shall incur sin only. (1.36)

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तस्यान् नाहार् वयं हन्तंु धातर्रा ान् स्वबान्धवान्। स्वजनं िह कथं हत्वा, सुिखनः स्याम माधव ।।१.३७।।

Therefore, we should not kill our cousins. Madhav, how can we be happy after killing our relatives? (1.37)

य प्येते न पश्यिन्त, लोभोपगतचेतसः। कुलक्षयकृतं दोषं, िमतर्दर्ोह ेच पातकम् ।।१.३८।।

कथं न जे्ञयम ्अस्मािभः, पापाद ्अस्मान् िनविततुम्। कुलक्षयकृतं दोषं, पर्पश्यि र् जनादर्न ।।१.३९।।

Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends. Janardan, why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin? (1.38-39)

कुलक्षये पर्णश्यिन्त, कुलधमार्ः सनातनाः। धम न ेकुलं कृत् म् अधम ऽिभभवत्युत ।।१.४०।।

Eternal family traditions and codes of duty (righteousness) are destroyed with the destruction of the family. And unrighteousness or immorality prevails in the family due to the destruction of family traditions. (1.40)

अधमार्िभभवात् कृष्ण, पर्दषु्यिन्त कुलि यः। ीषु दु ासु वाष्णुेर्य, जायते वणर्संकरः ।।१.४१।।

And when unrighteousness and immorality prevails, Krishna, the women of the family become inadvertently corrupted; when women are corrupted, undesirable and unwanted progeny is born. (1.41)

संकरो नरकायैव, कुलघ्नानां कुलस्य च। पतिन्त िपतरो ेषां, लु िपण्डोदकिकर्याः ।।१.४२।।

This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the undesirable and unwanted progeny. (1.42)

दोषैर् एतैः कुल ानां, वणर्संकरकारकैः । उत्सा न्ते जाितधमार्ः, कुलधमार् शा ताः ।।१.४३।।

The everlasting qualities of social order, righteousness and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

उत्सतर्कुलधमार्णां, मनुष्याणां जनादर्न । नरकेऽिनयतं वासो, भवतीत्यनुशुशर्ुम।।१.४४।।

We have heard, Janardan, people whose family traditions are destroyed dwell in hell for a long time. (1.44)

अहो बत महत् पापं, कतुर्ं विसता वयम्। यद ्राज्यसुखलोभेन, हन्तु स्वजनम् उ ताः ।।१.४५।।

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)

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यिद माम् अपर्तीकारम,् अश ं श पाणय:। धातर्रा ा रणे हन्युस्, तन् मे क्षेमतरं भवेत् ।।१.४६।।

It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

संजय उवाच एवम् उक्तवाऽजुर्न संख्ये, रथोपस्थ उपािवशत्।

िवसृज्य सशरं चापं, शोकसंिवग्नमानसः ।।१.४७।।

Sanjay said:

Having said this in the battlefield and casting aside his bow and arrow, Arjun sat down on the back seat of the chariot with his mind overwhelmed by sorrow. (1.47)

ॐ तत्सिदित शर्ीम गवि तासूपिनषतसु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्संवाद ेअजुर्निवषादयोगो नाम पर्थमोऽध्यायः।। Aum! This is the dialogue between Lord Krishna and Arjun, called the ‘Arjun-Vishad-Yog’ from

the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter one.

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Sankhya-Yog (Transcendental Knowledge)

संजय उवाच तं तथा कृपयािव म्, अशर्ुपूणार्कुलेक्षणम्।

िवषीदन्तम् इद ंवाक्यम,् उवाच मधुसूदनः ।।२.१।।

Sanjay said:

Madhusudan spoke these words to Arjun whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)

शर्ीभगवानुवाच कुतस्त्वा कश्मलम् इद,ं िवषमे समुपिस्थतम्।

अनायर्जु म् अस्वग्यर्म,् अकीितकरम् अजुर्न ।।२.२।।

The God said:

How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, Arjun. (2.02)

क्लैब्यं मा स्म गमः पाथर्, नैतत् त्वय्य् उपप ते। क्षुदर् ंहृदयदौबर्ल्य,ं त्यक्त्वोि परंतप ।।२.३।।

Do not become a coward, Parth, because it does not befit you. Shake off this trivial weakness of your heart and get up (for the battle), Parantap. (2.03)

अजुर्न उवाच कथं भीष्यम् अह ंसंख्ये, दर्ोणं च मधुसूदन।

इषुिभः पर्ितयोत्स्यािम, पूजाहार्व अिरसूदन ।।२.४।।

Arjun said:

How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect, with arrows in battle, Madhusudan? (2.04)

गुरून् अहत्वा िह महानुभावान् शर्येो भौकंु्त भै यम ्अपीह लोके । हत्वाथर्कामांस् तु गुरुन इहवै भु ीय भोगान् रुिधरपर्िदग्धान् ।।२. ५।।

It would be better, indeed, to live on alms (like a beggar) in this world than to slay these noble personalities, because by killing them I would enjoy wealth and pleasures that are stained with their blood. (2.05)

10

न चैति कतरन् नो गरीयो यद ्वा जयेम यिद वा नो जयेयुः । यान् इव हत्वा न िजजीिवषामस्

तेऽवािस्थताः पर्मुखे धातर्रा ाः ।।२.६।। We do not know which alternative is better for us. Further, whether we shall conquer them or they

will conquer us. Both are meaningless because we, who are those that, do not even wish to live after killing Kauravs (our cousin brothers) and yet these Kauravs are standing in front of us to fight. (2.06)

कापर्ण्यदोषोपहतस्वभावः पृच्छािम त्वां धमर्संमूढचेताः।

यच्छेर्यः स्यान् िनि तं बूिह तन् मे िशष्यस् तेऽह ंशािध मां त्वां पर्पतर्म् ।।२.७।।

My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is righteous for me. I am your disciple, and I take refuge in You, please guide me. (2.07)

न िह पर्पश्यािम ममापनु ाद ्यच्छोकम् उच्छोकम् उच्छोषणम् इिन्दर्याणाम् ।

अवाप्य भूमाव ्असप म् ऋ ंराज्यं सुराणाम् अिप चािधपत्यम् ।।२.८।।

I do not perceive that gaining an unrivalled and prosperous kingdom on this earth, or even lordship over all the Devs (Celestial Controllers) will remove this scorching sorrow that is drying up my senses. (2.08)

संजय उवाच एवम उक्तवा हृषीकेशं, गुडाकेशः परंतप ।

न योत्स्य इित गोिवन्दम् उक्त्वा तूष्ण बभूव ह ।।२.९।। Sanjay said to King Dhrutarashtra:

Gudakesh, after speaking like this (above) to Hrishikesh, the mighty Parantap then clearly told Govind that he will not fight. And then he fell silent. (2.09)

तम् उवाच हृषीकेशः, पर्हसत्र् इव भारत। सेनयोर् उभयोर् मध्ये, िवषीदन्तम् इद ंवचः ।।२.१०।।

O, King of Bha(a)rat (Dhrutarashtra), the Hrishikesh, as if smiling, spoke these words to the distressed Arjun in the midst of the two armies. (2.10)

शर्ीभगवानुवाच अशोच्यान् अन्वशोचस् त्व,ं पर्ज्ञावादां भाषसे ।

गतासून् अगतासंू , नानुशोिचन्त पिण्डता:।।२.११।।

The God said

You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)

न त्वेवाह ंजातु नासं, न त्वं नेमे जनािधपाः। न चैव न भिवष्यामः, सव वयम ्अतः परम् ।।२.१२।।

There was never a time when I, you or these monarchs did not exist, nor shall we ever cease to exist in the future. (2.12)

11

दिेहनोऽिस्मन् यथा दहे,े कौमार यौवनं जरा । तथा दहेान्तरपर्ाि र्, धीरस् ततर् न मु ित ।।२.१३।।

Just as the soul acquires a childhood body, a youth body, and an old age body during this life; similarly, the soul acquires another body after death. This should not delude the wise. (2.13)

मातर्ास्पशार्स् तु कौन्तये, शीतोष्णसुखदःुखदाः । आगमापाियनोऽिनत्यास्, तांस् ितितक्षस्व भारत ।।२.१४।।

Kaunteya, the contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, learn to endure them, Bharat. (2.14)

यं िह न थयन्त्येते, पुरुषं पुरुषषर्भ । समदःुखसुखं धीरं, सोऽमृतत्वाय कल्पते ।।२.१५।।

Because a calm (balanced) person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for Moksha. (2.15)

नासतो िव ते भावो, नाभावो िव ते सतः । उभयोर अिप दृ ोऽन्तस्, त्व् अनयोस् तत्त्वदिशिभ ।।२.१६।।

The invisible Spirit (Atma) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of the truth. (2.16)

अिवनािश तु तद ्िवि , येन सवर्म् इद ंततम् । िवनाशम् अ यस्यास्य, न कि त् कतुर्म अहर्ित ।।२.१ ७।।

The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)

अन्तवन्त इमे दहेा, िनत्यस्योक्ताः शरीिरणः। अनािशनोऽपर्मेयस्य, तस्पाद ्युध्यस्व भारत ।।२.१८।।

The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable, therefore fight, Bharat. (2.18)

य एनं वेि हन्तारं, य ेनं मन्यते हतम्। उभौ तौ न िवजानीतो, नायं हिन्त न हन्यते ।।२.१९।।

The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)

न जायते िमर्यते बा कदािचन् नायं भूत्वा भिवता वा न भूयः । अजो िनत्यः शा तोऽयं पुराणो

न हन्यते हन्यमाने शरीरे ।।२.२०।। The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist.

It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)

12

वेदािवनािशनं िनत्यं, य एनम् अजम् अ यम् ।

कथं स पुरुषः पाथर्, कं घातयित हिन्त कम ्।।२.२१।।

Parth, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21)

वासांिस जीणार्िन यथा िवहाय नवािन गृ ाित नरोऽपरािण।

तथा शरीरािण िवहाय जीणार्न्य् अन्यािन संयाित नवािन दहेी ।।२.२२।।

Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)

नैनं िछन्दिन्त श ािण, नैनं दहित पावकः । न चैनं क्लेदयन्त्यापो, न शोषयित मारुतः ।।२.२३।। अच्छे ोऽयम् अदा ोऽयम्, अक्ले ोऽशोष्य एव च।

िनत्य सवर्गतः स्थाणुर्, अचलोऽयं सनातनः ।।२.२४।।

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable and Sanatan6. (2.23-24)

अ क्तोऽयम् अिचन्त्योऽयम् अिवकाय ऽयम् उच्यते। तस्माद ्एवं िविदत्वैनं, नानुशोिचतुम् अहर्िस ।।२.२५।।

The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)

अथ चैनं िनत्यजातं, िनत्यं वा मन्यसे मृतम्। तथािप त्व ंमहाबाहो, नैवं शोिचतुम् अहर्िस ।।२.२६।।

जातस्य िह धर्वुो मृत्युर्, धर्ुव ंजन्म मृतस्य च। तस्माद ्अपिरहायऽथ, न त्वं शोिचतुम् अहर्िस ।।२.२७।।

Even if you think that the physical body takes birth and dies perpetually, even then, Mahabaho, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27)

अ क्तादीिन भूतािन, क्तमध्यािन भारत। अ क्तिनधनान्येव, ततर् का पिरदवेना ।।२.२८।।

All beings exist unmanifest or invisible to our physical eyes before birth and after death. Bharat, they manifest only between the birth and the death. After death they still remain. So, what is there to grieve about? (2.28)

6 Sanatan meaning ever true, ever constant or primeval

13

आ यर्वत् पश्यित कि द ्एनम् आ यर्वद ्वदित तथैव चान्यः । आ यर्वचै्चनम् अन्यः शृणोित

शर्ुत्वाप्येन वेद न चैव कि त् ।।२.२९।। Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as

a wonder. Even after hearing about it very few people know what the Spirit is. (2.29)

दहेी िनत्यम् अवध्योऽयं, दहे ेसवर्स्य भारत। तस्मात् सवार्िण भूतािन, न त्वं शोिचतुम् अहर्िस ।।२.३०।।

Bharat, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)

स्वधमर्म ्अिप चावे य, न िवकिम्पतुम् अहर्िस। धम्यार्ि यु ाच्छेर्योऽन्यत्, क्षितर्यस्य न िव ते ।।२.३१।।

Considering also your own duty (Being Kshatriya) you should not waver like this. Because there is nothing more auspicious for a Kshatriya than a righteous war. (2.31)

यदचृ्छया चोपप ं, स्वगर् ारम ्अपावृतम् । सुिखनः क्षितर्याः पाथर्, लभन्ते यु म् ईदशृम् ।।२.३२।।

Parth, only the fortunate Kshatriya get such an opportunity for an unsought war that is like an open door to heaven. (2.32)

अथ चेत् त्वम् इमं धम्यर्ं संगर्ाम ंन किरष्यिस । ततः स्वधमर्ं कीित च, िहत्वा पापम् अवाप्स्यिस ।।२.३३।।

If you will not fight this righteous war, then you would be failing in your duty, lose your reputation, and incur sin. (2.33)

अकीित चािप भतूािन, कथियष्यिन्त तेऽ याय् । संभािवतस्य चाकीितर, मरणाद ्अितिरच्चते ।।२.३४।।

People will talk about your disgrace forever. To the honoured, the dishonour is worse than death. (2.34)

भयाद ्रणाद ्उपरतं, मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो, भुत्वा यास्यिस ला वम् ।।२.३५।।

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

अवाच्यवादां बहून, विदष्यिन्त तवािहताः। िनन्दन्तस् तव सामथ्यर्ं, ततो दःुखतरं नु िकम् ।।२.३६।।

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)

हतो वा पर्ाप्स्यिस सवगर्ं, िजत्वा वा भो यसे महीम्। तस्माद ्उि कौन्तेय, यु ाय कृतिन यः ।। २.३७।।

Kaunteya, you will go to heaven if killed in the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight. (2.37)

14

सुखदःुखे समे कृत्वा, लाभालाभौ जयाजयौ । ततो यु ाय युज्यस्व, नैवं पापम ्अवाप्स्यािस ।।२.३८।।

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)

एषा तेऽिभिहता सांख्ये, बुि र् योगे त्व ्इमां शृणु । बु या युक्तो यया पाथर्, कमर्बन्धं पर्हास्यिस ।।२.३९।।

The science (Yog) of transcend-dental knowledge (Sankhya) has been imparted to you, Parth. Now listen to the science (Yog) of selfless service, endowed with this knowledge you will free yourself from all Karmic bondage, or sin. (2.39).

नेहािभकर्नाशोऽिस्त, पर्त्यवानो न िव ते । स्वल्पम् अप्य् अस्य धमर्स्य, तर्ायते महतो भयात् ।। २.४०।।

No effort is wasteful and is never lost when doing selfless service and there is no adverse karmic effect arising out of it. Even a little practice of the Dharma (righteous action or discipline of selfless service) protects one from the great fears (even those fears such as of repeated birth and death.) (2.40)

ासायाित्मका बुि र्, एकेह कुरुनन्दन। बहुशाखा ह्य् अनन्ता , बु योऽ वासाियनाम् ।।२.४१।।

A selfless worker has resolute determination for God-realization, but, Kurunandan; the desires of the one who works to enjoy the fruits of work are endless. (2.41)

याम् इमां वाचं, पर्वदन्त्य अिवपि तः । वेदवादरताः पाथर्, नान्यद ्अस्तीित वािदनः ।।२.४२।।

The misguided ones, who delight in the melodious chanting of the Veda without understanding the real purpose of the Vedas, think, Parth, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly abode. (2.42)

कामात्मानः स्वगर्परा, जन्मकमर्फलपर्दाम् । िकर्यािवशेषबहुलां, भोगै यर्गित पर्ित ।।२.४३।।

They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)

भोगै यर्पर्सक्तानां, तयापहतचेतसाम् । वसायाित्मका बुि ः, समाधौ न िवधीयते ।।२.४४।।

The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by it. (2.44).

तैर्गुण्यिवषया वदेा, िन ैगुण्यो भवाजुर्न । िन र्न् ो िनत्यस वस्थो, िनय गक्षेम आत्मवान् ।।२.४५।।

Vedas deal with 3-modes (Satva-goodness, Rajas-passion, and Tamas-ignorance) of material Nature. Become free from pairs of opposites; be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these 3- modes, and be Atma (Self)-conscious, O, Arjun. (2.45)

15

यावानथर् उदापाने, सवर्तः संप्लुतोदके। तावान् सवषु वदेषुे, बर्ा णस्य िवजानतः ।।२.४६।।

To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

कमर्ण्येवािधकारस्ते, मा फलेषु कदाचन ।। मा कमर्फलहतुेर् भूर् मा ते सङ्गोऽस्त्व् अकमर्िण ।।२.४७।।

You have control over doing the work or duty only, but have no control over the results. Do not become desirous of the fruits of work nor remain inactive or non-working (2.47)

योगस्थः कुरु कमार्िण, सङ्गं त्यक्त्वा धनंजय। िसद्ध्यिसद्ध्योः समो भतू्वा, समत्वं उच्यते ।।२.४८।।

Do your work or duty to the best of your ability, Dhananjaya, abandoning worry and selfish attachment to the results, and remaining equanimous in both success and failure is known as the Yog. (The selfless service is a yogic practice that brings peace and equanimity of mind). (2.48)

दरेूण वरं कमर्, बुि योगाद ्धनंजय । बु ौ शरणाम ्अिन्वच्छ, कृपणाः फलेहतवः ।।२.४९।।

Work done with selfish motives is inferior by far to the selfless service. Therefore, be a selfless worker, Dhananjaya. Those who work only to enjoy the fruits of their labour are verily unhappy, because one has no control over the results. (2.49)

बुि युक्तो जहातीह, उभे सुकृतदषु्कृते । तस्माद ्योगाय युज्यस्व, योगः कमर्सु कौशलम्।।२.५०।।

Intelligently, you give up both the good and the bad (work and auto-consequently their fruits), become eager for Yog by treating them equally (in the sense of giving them up). Such Karma-Yog is the smart escape from the (‘shackling’ effects) of Karma

(A Karma-Yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishly attached to the fruits of work is called Karma-Yog.) (2.50)

कमर्जं बुि युक्ता िह, फलं त्यक्त्वा मनीिषणः । जन्मबन्धिविनमुर्क्ताः, पद ंगच्छन्त्य् अनामयम् ।।२.५१।।

Karma-Yogis are freed from the bondage of rebirth by becoming balanced, renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of Moksha. (2.51)

यदा ते मोहकिललं, बुि र् िततिरष्यित। तदा गन्तािस िनवद,ं शर्ोत स्य शुर्तस्य च ।।२.५२।।

When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

16

शर्ुितिवपर्ितपतर्ा ते, यदा स्थास्यित िन ला । समाधावचला बिु स्, तदा योगम् अवाप्स्यिस ।।२.५३।।

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrines, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme. (2.53)

अजुर्न उवाच िस्थतपर्ज्ञस्य का भाषा, समािधस्थस्य केशव ।

िस्थतधीः िक पर्भाषेत, िकम् आसीत वर्जेत िकम ्।।२.५४।।

Arjun said:

Keshav, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

शर्ीभगवानुवाच पर्जहाित यदा कामान्, सवार्न् पाथर् मनोगतान्।

आत्मन्येव् आत्मना तु ः, िस्थतपर्ज्ञस् तदोच्यते ।।२.५५।।

The God said

Parth, when one is completely free from all desires of the mind and is self-satisfied then one is called an enlightened person. (2.55)

दःुखेष्व् अनुि ग्नमनाः, सुखेषु िवगतस्पृहः । वीरागभयकर्ोधः िस्थतधीर् मुिनर् उच्यते ।।२.५६।।

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56)

यः सवर्तर्ानिभ ेहस्, तत् तत् पर्ाप्य शभुाशुभम् । निभनन्दित न िे , तस्य पर्ज्ञा पर्िति ता ।।२.५७।।

The mind and intellect of a person becomes steady who is not attached to anything and who is neither elated by getting desired results, nor perturbed by undesired results. (2.57)

यदा संहरते चायं, कूम ऽङगानीव सवर्शः। इिन्दर्याणीिन्दर्ाथभ्यस, तस्य पर्ज्ञा पर्िति ता ।।२.५८।।

When one can completely withdraw the senses from the sense objects just as a tortoise withdraws its limbs into the shell, then the intellect of such a person is considered steady. (2.58)

िवषया िविनवतर्न्ते, िनराहारस्य दिेहनः। रसवजर्ं रसोऽ स्य, परं दषृ्ट्वा िनवतर्ते ।।२.५९।।

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment still remains. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)

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यततो िप कौन्तेय, पुरुषस्य िवपि तः। इिन्दर्यािण पर्माथीिन, हरिन्त पर्सभं मनः ॥२.६०॥

Restless senses, Kaunteya, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

तािन सवार्िण संयम्य, युक्त आसीत मत्परः । वशे िह यस्येिन्दर्यािण, तस्य पर्ज्ञा पर्िति ता ।।२.६१।।

One should fix one’s mind on God with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61)

ध्यायतो िवषयान् पुंस: सङ्गस् तेषूपजायते । सङ्गात् संजायते कामः, कामात् कर्ोधोऽिभजायते ।।२.६२।।

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from interruptions to fulfilment of desires. (2.62)

कर्ोधाद ्भवित संमोहः, संमोहात् स्मृितिवभर्मः । स्मृितभर्ंशाद ्बुि नाशो, बुि नाशात् पर्णश्यित ।।२.६३।।

Delusion or wild idea arises from anger. The mind is bewildered by delusion. Memory is destroyed when the mind is bewildered. Reason and intellect is destroyed by loss of memory and with destruction of intellect, one falls down from the righteous path. (2.63)

राग षेिवयुकै्तस्तु, िवषयान् इिन्दर्यै रन् । आत्मवश्यैर् िवधेयात्मा, पर्ादम् अिधगच्छित ।।२.६४।।

A disciplined person, even though enjoying sense objects but with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)

पर्साद ेसवर्दःुखानां, हािनर् अस्योपजायते । पर्सतर्चेतसो ाशु, बुि ः पयर्वित ते ।।२.६५।।

All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

नािस्त बुि र् अयुक्तस्य, न चायुक्तस्य भावना । न चाभावयतः शािन्तर्, अशान्तस्य कुतः सुखम् ।।२.६६।।

There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

इिन्दर्याणां िह चरतां यन् मनोऽनुिवधीयते। तदस्य हिरत पर्ज्ञां, वायुर्, नावम् इवाम्भिस ।।२.६७।।

Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destinationthe spiritual shore of peace and happiness. (2.67)

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तस्माद ्यस्य महाबाहो, िनगृहीतािन सवर्शः । इिन्दर्याणीिन्दर्याथभ्यास् तस्य पर्ज्ञा पर्िति ता ।।२.६८।।

Therefore, Mahabaho, one’s intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

या िनशा सवर्भतूानां, तस्यां जागित संयमी । यस्यां जागर्ित भतूािन , सा िनशा पश्यतो मुनोः।।२.६९।।

A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (Enlightened one is actively pursuing things that ignorants do not pursue and does not go after things that are pursued by ignorant.) (2.69)

आपूयर्माणम् अचलपर्ित ंसमुदर्म् आपः पर्िवशिन्त य त्। त त् कामा यं पर्िवशिन्त सव स शािन्तम् आ ोित न कामकामी ।।२.७०।।

One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

िवहाय कामान् यः सवार्न्, पुमां रित िनःस्पृहः । िनमर्मो िनरहकंारः, स शािन्तम ्अिधगच्छित ।।२.७१॥

One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my', attains peace. (2.71)

एषा बर्ाही िस्थितः पाथर्, नैनां पर्ाप्य िवमु ित। िस्थत्वाऽस्याम् अन्तकालेऽिप, बर् िनणार्म् ऋच्छित ।।२.७२॥

Parth, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person becomes one with the Absolute and attains Brahma-Nirvan (Liberation or Moksha). (2.72)

ॐ तत्सिदित शर्ीम गव ीतासूिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुनर्संवाद ेसांख्ययोगो नाम ि तीयोऽध्यायः ।। Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Sankhya-Yog’ from the

ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter two.

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3

Karma-Yog (Path of Service)

अजुनर् उवाच ज्यायसी चेत् कमर्णस् ते, मता बुि र् जनादर्न ।

तत् िक कमर्िण घोरे मा,ं िनयोजयिस केशव ।।३.१।। ािमशर्ेणेव वाक्येन, बुि मोहयसीव मे ।

तद ्एकं वद िनि त्य, येन शर्ेयोऽहम् आ ुयाम ्।।३.२।।

Arjun asked If You consider that acquiring transcendental knowledge is better than working, Janardan, then

why do You want me to engage in this horrible war? You seem to confuse my mind by conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

शर्ीभगवानुवाच लोकेऽस्मन् ि िवधा िन ा, पुरा पर्ोक्ता मयाऽन ।

ज्ञानयोगेन सांख्यानां, कमर्योगेन योिगनाम् ।।३.३।।

The God said

In this world I have stated a two-fold path of spiritual discipline in the past. The path of Self-knowledge (Jnan-Yog) for the contemplative ones and the path of unselfish work (Selfless Service, Karma-Yog) for other seekers. (3.03)

न कमर्णाम् अनारम्भान्, नैष्कम्यर्ं पुरुषोऽ ुते । न च संन्यसनाद ्एव, िसि समिधगच्छित ।।३.४।।

न िह कि त् क्षणमिप,जातु ित त्य् अकमर्कृत्। कायर्ते ह्य् अवशः कमर्, सवर्ः पर्कृितजैर् गुणैः ।।३.५।।

One does not attain freedom from the ‘shackling’ bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work, because no one can remain actionless even for a moment. Everyone is driven to action—helplessly indeed—by the forces of Nature. (3.04-05)

कमर्िन्दर्यािण संयम्य, य आस्ते मनसा स्मरन् । इिन्दर्याथार्न् िवमूढात्मा, िमथ्याचारः स उच्यते ।।३.६।।

Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender. (3.06)

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यस् त्व् इिन्दर्यािण मनसा,िनयम्यारभतेऽजुर्न ।

कमिन्दर्यैः कमर्योगम,् असक्तः स िविशष्यते ।।३.७।।

The one who controls the senses by the trained and purified mind and intellect, and engages the organs of action to selfless service, Karma-Yog is, Arjun, considered superior. (3.07)

िनयतं कुरु कमर् त्वं, कमर् ज्यायो ह्य् अकमर्णः। शरीरयातर्ािप च ते, न पर्िस येद ्अकमर्णः ।।३.८।।

Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would not be possible without work. (3.08)

यज्ञाथार्त् कमर्णोऽन्यतर्, लोकोऽयं कमर्बन्धनः । तदथर्ं कमर् कौन्तेय, मुक्तसङ्ग समाचर ।।३.९।।

Work other than those done as a selfless service (Yajna) shackles human beings. Therefore, Kaunteya, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)

सहयज्ञाः पर्जाः सृष्ट्वा, पुरोवाच पर्जापितः । अनेन पर्सिवष्यध्वम,् एष वोऽस्त्व् इ कामधुक् ।।३.१०।।

In the beginning Lord Prajapati (Lord Brahma, the creator among the trinity of Gods) created human beings by selfless service (Yajna) and said: By selflessly serving (by Yajna) each other you shall prosper and the sacrificial service (Yajna) shall fulfil all your desires. (3.10)

दवेान् भावयतानेन, ते दवेा भावयन्तु वः। परस्परं भावयन्तः, शर्ेय परम् अवाप्स्यथ ।।३.११।।

Nourish the Devs7 with selfless service (Yajna), and they will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)

इ ान् भोगान् िह वो दवेा, दास्यन्ते यज्ञभािवताः। तैर् द ान् अपर्दायैभ्यो, यो भुङ्के्त स्तेन एव सः ।।३.१२।।

The Devs, served by selfless service (Yajna), will give you all desired objects. One who enjoys the gift of Devs without sharing with others is, indeed, a thief. (3.12)

यज्ञिश ािशनः सन्तो, मुच्यन्ते सवर्िकिल्बषैः । भु ते ते त्व ्अ ं पापा, ये पचन्त्यात्मकारणात् ।।३.१३।।

The righteous ones who eat after feeding others (the food that remains balance after feeding others described as ‘balance remaining food after Yajna,) are freed from all sins, but the impious who cook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)

7 Celestial Controllers or the Devs; are essence of air, rain, seas, earth, and similar hundreds of others that ‘control’ the happenings around us.

21

अ ाद ्भविन्त भूतािन, पजर्न्याद ्अ ंसभवः । यज्ञाद ्भवित पजर्न्यो, यज्ञः कमर्समु वः ।।३.१४।।

कमर् बर् ो वं िवि , बर् ाक्षरसमु वम्। तस्मात् सवर्गतं बर् , िनत्यं यजे्ञ पर्िति तम् ।।३.१५।।

The living beings are made from food grains; grain production becomes possible by rain; the rain happens from the self-less work (Yajna of Sun and Water) and Yajna, the self-less work happens by serving (selflessly).

Know that this selfless service emanates from Vedas, and Vedas come from imperishable (God). Therefore, all pervading God always resides in the Yajna (Selfless service). (3.14-15)

एवं पर्वितत चकंर्, नानुवतर्यतीह यः । अघायुर् इिन्दर्यारामो, मोघं पाथर् स जीवित ।।३.१६।।

Parth, thus set in motion this wheel, the one who does not follow (does not help to keep the wheel of creation in motion) by sacrificial duty (Selfless service), and rejoices (only) in selfish sense-pleasures, that sinful person lives in vain. (3.16)

यस् त्वात्मरिततर् एव स्याद,् आत्मतृ मानवः । आत्मन्येव च संतु स्, तस्य कायर्ं न िव ते ।।३.१७।।

नैव तस्य कृतेनाथ , नाकृतेनेह क न। न चास्य सवर्भूतेषु, कि द ्अथर् पाशर्यः ।।३.१८।।

The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody, except God, for anything. (3.17-18)

तस्माद ्असक्तः सततं, कायर्ं कमर् समाचर । असक्तो ाचरन् कमर्, परम् आ ोित पूरुषः ।।३.१९।।

Always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains the Supreme. (3.19)

कमर्णैव िह संिसि म्, आिस्थता जनकादयः । लोकसंगर्हमवेािप, संपश्यन् कतुर्म् अहर्िस ।।३.२०।।

King Janak and others attained perfection of Self-realization by selfless service (Karma-Yog) alone. You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)

यद ्यद ्आचरित शर्े तस्, तत् तद ्एवेतरो जनः । स यत् पर्माणं कुरुते, लोकस् तद ्अनुवतर्ते ।।३.२१।।

Because whatever leaders (great, well-known or noble persons) do, others follow. Whatever standard they set up, the people follow that. (3.21)

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न मे पाथार्िस्त कतर् ं, ितर्षु लोकेषु िकचन। नानवात्म् अवा ं, वतर् एव च कमर्िण ।।३.२२।।

Parth, there is nothing in the three worlds that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

यिद ह ंन वतयं, जातु कमर्ण्यतिन्दर्तः । मम वत्मार्नुवतर्न्ते, मनुष्याः पाथर् सवर्शः ।।३.२३।।

उत्सीदयेुर् इमे लोका, न कुयार्ं कमर् चेद ्अहम् । संकरस्य च कतार् स्याम,् उपहन्याम् इमाः पर्जाः ।।३.२४।।

Because, if I do not engage in action relentlessly, Parth, people would follow My path in everyway. These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.23-24)

सक्ताः कमर्ण्य् अिव ांसो, यथा कुवर्िन्त भारत । कुयार्द ्िव ांस् तथासक्तश,् िचकीषुर्र् लोकसंगर्हम ्।।३.२५।।

As the ignorant works with attachment to the fruits of work, the wise who is desirous of welfare of the society should work in the same (intense) way, Bharat, but without attachment for the fruits of the work. (3.25)

न बुि भेद ंजनयेद,् अज्ञानां कमर्सङिगनाम्। जोषयेत् सवर्कमार्िण, िव ान् युक्तः समाचरन् ।।३.२६।।

The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work, but the enlightened one should inspire others into selfless work by performing all works efficiently without selfish attachment (3.26)

पर्कृतेः िकर्यमाणािन, गुणैः कमार्िण सवर्शः । अहकंारिवमढूात्मा, कतार्हम् इित मन्यते ।।३.२७।।

The forces of Nature do all the works. But due to delusion of ignorance people assume themselves to be the doers. (3.27)

तत्त्विवत् तु महाबहो, गुणकमर्िवभागोः। गुणा गुणेषु वतर्न्त, इित मत्वा न सज्जते ।।३.२८।।

The one who knows the truth, Mahabaho; about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28)

पर्कृतेर् गुणसंमूढाः, सज्जन्ते गुणकमर्सु । तान् अकृत् िवदो मन्दान् कृत् िवन् न िवचालयेत् ।।३.२९।।

But those who are deluded by the ‘illusive power’ the ‘Maya’ of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (3.29)

23

मिय सवार्िण कमार्िण, संन्यस्याध्यात्मचेतसा । िनराशीर् िनमर्मो भूत्वा, युध्यस्व िवगतज्वरः ।।३.३०।।

With concentration of mind, do your duty dedicating all works to Me (God). In a spiritual frame of mind free from desire, attachment, and mental grief go ahead with the war. (3.30)

ये मे मतम् इद ंिनत्यम्, अनुित िन्त मानवाः। शर् ावन्तोऽनसूयन्तो, मुच्यन्ते तेऽिप कमर्िभः ।।३.३१।।

ये त्वेतद ्अभ्यसूयन्तो, नानुित िन्त मे मतम्। सवर्ज्ञानिवमूढांस् तान्, िवि न ान् अचेतसः ।।३.३२।।

Those who always practice this teaching of Mine—with faith and are free from cavil—become free from the bondage of Karma. But those who carp at this teaching and do not practice it, consider them to be ignorant, senseless, and strayed (lost) from the path of liberation. (3.31-32)

सदशृं चे ते स्वस्याः, पर्कृतेर् ज्ञानवान् अिप । पर्कृित यािन्त भतूािन, िनगर्हः िक किरष्यित ।।३.३३।।

All beings follow their nature. Even the wise act according to their own nature. What, then, is the purpose of (your) resisting? (3.33)

इिन्दर्यस्येिन्दर्यस्याथ, राग षेौ विस्थतौ । तयोर् न वशम् आगच्छेत्, तौ स्य पिरपिन्थनौ ।।३.३४।।

Attachments and aversions for the sense objects remain in the senses. One should not come under the control of these two, because they are two major stumbling blocks, indeed, on one’s path of Self-realization. (3.34)

शर्ेयान् स्वधम िवगुणः, परधमार्त् स्वनुि तात्। स्वधम िनधनं शर्ेयः, परधम भयावहः ।।३.३५।।

One’s natural duty, however inferior it may be appering, is better than superior looking unnatural duty. Even death in carrying out one’s natural work is better than the unnatural work (because the unnatural duty pushes the doer into the dangers of missing his true destiny and produces too much unwarranted stress). (3.35)

अजुर्न उवाच अथ केन पर्युक्तोऽयं, पापं चिरत पूरुषः ।

अिनच्छ ् अिप वाष्णय, बलाद ्इव िनयोिजतः ।।३.३६।।

Arjun said:

Varshneya, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)

शर्ीभगवानुवाच काम एष कर्ोध एष, रजोगुणसमु वः।

महाशनो महापाप्मा, िव येनम् इह वैिरणम ्।।३.३७

The God spoke:

It is the lust born out of passion that becomes anger when obstructed. Lust is insatiable and is a great evil. Know this as the enemy. (3.37)

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धूमेनािवर्यते विह्नर्, यथादश मलेन च । यथोल्बेनावृतो गभर्स्, तथा तेनेदम् आवृतम् ।।३.३८।।

आवृतं ज्ञानम् एतेन, ज्ञािननो िनत्यवैिरणा। कामरुपेण कौन्तेय, दषु्पूरेणानलेन च ।।३.३९।।

As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly, Kaunteya, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of the wise. (3.38-39)

इिन्दर्यािण मनो बुि र्, अस्यािध ानम् उच्यते। एतैर् िवमोहयत्य् एष, ज्ञानम् आवृत्य दिेहनम् ।।३.४०।।

The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes a person by veiling the Self-knowledge. (3.40)

तस्मात् त्वम् इिन्दर्याण्यादौ, िनयम्य भरतषर्भ । पाप्मानं पर्जिह ेन्, ज्ञानिवज्ञाननाशनम् ॥३.४१॥

Therefore, Bharatarshabh, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

इिन्दर्यािण पराण्याहुर्, इिन्दर्येभ्यः परं मनः । मनसस् तु परा बुि र्, यो बु ःे परतस् तु सः ।।३.४२।।

The senses are said to be superior to the body, the mind is superior to the senses, the intellect is superior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior to transcendental knowledge. (3.42)

एवं बु ःे परं बुद्ध्वा, संस्तभ्यात्मानम् आत्मना । जिह शतंुर् महाबाहो, कामरुपं दरुासदम् ।।३.४३।।

Mahabaho, thus, knowing the Atma (Self) to be superior to the intellect, and controlling the mind by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust. (3.43)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेकमर्योगो नाम तृतीयोऽध्यायः।। Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Yog’ from the

ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter three.

25

4

Jnan-Karma-Sanyas-Yog

(Path of Renunciation with Knowledge)

शर्ीभगवानुवाच इमं िववस्वते योगं, पर्ोक्तवान् अहम् अ यम् ।

िववस्वान् मनवे पर्ाह, मनुर् इ वाकवेऽबर्वीत् ।।४.१।।

The God Spoke:

I taught this Karma-Yog, the eternal science of right action, to King Vivasvan (Sun-God). Vivasvan taught it to (his son) Manu. Manu taught it to Ikshvaku. (4-01)

एवं परम्परापर्ा म्, इमं राजषर्यो िवदःु । स कालेनेह महता, योगो न ः परंतप ।।४.२।। स एवायं मया तेऽ , योगः पर्ोक्तः पुरातनः।

भक्तोऽिस मे सखा चेित, रहस्यं ेतद ्उ मम् ।।४.३।।

Thus handed down in succession the saintly Kings knew this science of proper action (Karma-Yog). After a long time this science was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.02-03)

अजुर्न उवाच अपरं भवतो जन्म, परं जन्म िववस्वतः ।

कथम् एतद ्िवजानीयां, त्वम् आदौ पर्ोक्तवान् इित ।।४.४।। Arjun Spoke:

You were born later, but Vivasvan (the Sun) was born in ancient time. How am I to understand that You taught this science in the beginning of the creation? (4.04)

शर्ीभगवानुवाच बहूिन म े तीतािन, जन्मािन तव चाजुर्न ।

तान्यह ंवेद सवार्िण, न त्वं वेत्थ परंतप ।।४.५।।

The God Said:

Both you and I have taken many births. I remember them all, Parantap, but you do not remember. (4.05)

अजोऽिप सत्र् अ ात्मा, भूतनाम् ई रोऽिप सन्। पर्कृित स्वाम ्अिध ाय् , संभवाम्यात्ममायया ।।४.६।।

Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya). (4.06)

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यदा यदा िह धमर्स्य, ग्लािनर् भवित भारत । अभ्युत्थानम् अधमर्स्य, तदात्मानं सृजाम्यहम्।।४.७।।

पिरतर्ाणाय साधूंना, िवनाशाय च दषु्कृताम् । धमर्संस्थापनाथार्य,संभवािम युग ेयुगे ।।४.८।।

Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), Bharat, I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing the righteousness (Dharma). (4.07-08)

जन्म कमर् च मे िद म्, एवं यो वेि तत्त्वतः । त्यक्त्वा दहे ंपुनजर्न्म, नैित माम् एित सोऽजुर्न ।।४.९।।

The one who truly understands My transcendental appearance and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, Arjun. (4.09)

वीतरागभयकर्ोधा, मन्मया माम् उपािशर्ताः । बहवो ज्ञानतपसा, पूता म ावम ्आगताः ।।४.१०।।

Many who have become free from attachment, fear, anger, have attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge. (4.10)

ये यथा मां पर्प न्ते, तांस् तथैव भजाम्यहम् । मम वत्मार्नुवतर्न्ते, मनुष्याः पाथर् सवर्शः ।।४.११।।

With whatever motive people worship Me, Parth, I fulfil their desires accordingly. People worship Me (follow Me) with different motives. (4.11)

काङ्क्षन्तः कमर्णां िसि , यजन्त इह दवेताः । िक्षपर्ं िह मानुषे लोके, िसि र् भवित कमर्जा ।।४.१२।।

Those who long for success in their work here on the earth worship the celestial controllers (Devs). Success in work comes quickly in this human-world. (4.12)

चातुवर्ण्यर्ं मया सृ ,ं गुणकमर्िवभागशः । तस्य कतार्रम् अिप मा,ं िव य् अकतार्रम् अ यम् ।।४.१३।।

I created the four divisions of human society based on aptitude and vocation. Though I am the author of this system of the division of labour, one should know that I do nothing directly and I am eternal. (4.13)

न मां कमार्िण िलम्पिन्त, न मे कमर्फले स्पृहा । इित मां योऽिभजानाित, कमर्िभर् न स बध्यते ।।४.१४।।

Works do not bind Me, because I have no desire for the fruits of work. The one who fully under-stands and practices this truth is also not bound by Karma. (4.14)

27

एवं ज्ञात्वा कृतं कमर्, पवर अिप मुमुक्षुिभः । कुरु कमव तस्मात् त्वं, पूवः पूवर्तरं कृतम् ।।४.१५।।

The ancient seekers of Liberation-Salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)

िक कमर् िकम ्अकमित, कवयोऽप्य् अतर् मोिहताः । तत् ते कमर् पर्व यािम, यज् ज्ञात्वा मो यसेऽशभुात् ।।४.१६।।

Even the wise ones are confused about what is action and what is inaction. Therefore, I shall clearly explain what action is, knowing that one shall attain Moksha and be liberated from the undesirable cycle of birth and death. (4.16)

कमर्णो ािप बो ं, बो ं च िवकमर्णः । अकमर्ण बो ं, गहना कमर्णो गितः ।।४.१७।।

The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)

कमर्ण्य् अकमर् यः पश्येद,् अकमर्िण च कमर् यः । स बुि मान् मनुष्येषु, स युक्तः कृत् कमर्कृत् ।।४.१८।।

The one who sees inaction (of Self) in action (of body), and action (of Self) in inaction (of body), is a wise person. Such a person is a yogi and has accomplished everything. (4.18)

यस्य सव समारम्भाः, कामसंकल्पविजताः । ज्ञानािग्नदग्धकमार्णं, तम् आहुः पिण्डतं बुधाः ।।४.१९।।

A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is called a sage by the wise. (4.19)

त्यक्त्वा कमर्फलासङगं, िनत्यतृ ो िनराशर्यः । कमर्ण्य् अिभपर्वृ ोऽिप, नैव िकिचत् करोित सः ।।४.२०।।

The one who has abandoned selfish attachment to the fruits of work, and remains ever content and dependent on no one but God, such a person though engaged in activity does ‘nothing’ at all, and incurs no Karmic reaction. (4.20)

िनराशीर् यतिच ात्मा, त्यक्तसवर्पिरगर्हः । शारीरं केवलं कमर्, कुवर्न् ना ोित िकिल्बषम् ।।४.२१।।

The one who is free from desires, whose mind and senses are under control, and who has renounced all his proprietorship, does not incur sin—the Karmic reaction—by doing bodily action. (4.21)

यदचृ्छालाभसंतु ो, न् ातीतो िवमत्सरः । समः िस ाव् अिस ौ च, कृत्वािप न िनबध्यते ।।४.२२।।

A Karma-Yogi who is content with whatever gain comes naturally, who is unaffected by pairs of opposites, and free from envy, equanimous in success and failure is not bound-shackled by Karma. (4.22)

28

गतसङ्गस्य मुक्तस्य, ज्ञानाविस्थतचेतसः । यज्ञायाचरतः कमर्, समगर्ं पर्िवलीयते ।।४.२३।।

All Karmic bonds (shackles) of a Karma-Yogi who is free from attachment, whose mind is fixed in Self-knowledge, and who does Yajna (Selfless work as a service to the Lord)—dissolves away (4.23)

बर् ापर्णं बर् हिवर, बर् ाग्नौ बर् णा हुतम् । बर् ैव तेन गन्त ं, बर् कमर्समािधन ॥४.२४॥

The Brahm, the Brahman, the Spirit shall be realized by the one who considers everything as a manifestation, or an act, of the Brahm, the Brahman or the Spirit. (4.24)

दवैम् एवापरे यजं्ञ योिगनः पयुर्पासते। बर् ाग्नाव् अपरे यजं्ञ , यजे्ञनैवोपजुह्वित ।।४.२५।।

शर्ोतर्ादीनीिन्दर्याण्य् अन्ये, संयमािग्नषु जुह्वित । शब्दादीन् िवषयान् अन्ये, इिन्दर्यािग्नषु जुह्वित ।।४.२६।।

सवार्णीिन्दर्यकमार्िण, पर्ाणकमार्िण चापरे । आत्मसंयमयोगागर्ौ, जुह्वित ज्ञानदीिपते ।।४.२७।।

दर् यज्ञास् तपोयज्ञा, योगयज्ञास् तथापरे। स्वाध्यायज्ञानयज्ञा , यतयः संिशतवर्ताः ।।४.२८।।

Some yogis perform the Yajna (service of worship) to Devs, while others study scriptures for Self-knowledge. Some restrain their senses and give up their sensual pleasures (Yog of sense restraint). Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a sacrifice (Yajna using own Wealth). And some toil in the study of the Self (Yajna using knowledge of the Self). (4.25-28)

अपाने जुह्वित पर्ाणं पर्ाणेऽपानं तथापरे । पर्ाणापानगती रूद्ध्वा, पर्ाणायामपरायणाः ।।४.२९।।

Those who are engaged in yogic practices, reach the breathless state of trance by offering inhalation into exhalation (by Purak Pranayam) and exhalation into inhalation (by Rechak Pranayam) as a sacrifice. (4.29)

अपरे िनयताहाराः, पर्ाणान् पर्ाणेषु जुह्वित। सवऽप्येते यज्ञिवदो, यज्ञक्षिपतकल्मषाः ।।४.३0।।

Others restrict their diet and offer their inhalations as sacrifice into their inhalations (by Kumbhak Pranayam). All these people are the knowers of Yajna (sacrifice), and are purified by their Yajna (sacrifice). (4.30)

यज्ञिश ामृतभुजो, यािन्त बर् सनातनम् । नायं लोकोऽस्त्य् अयज्ञस्य, कुतोऽन्यः कुरूस म ।।४.३१।।

Those who perform selfless service (Yajna) obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being. Kurusattam, even this world is not a happy place for the non-sacrificer, how can the other worlds be? (4.31)

29

एवं बहुिवधा यज्ञा, िवतता बर् णो मुखे। कमर्जान् िवि तान् एवं ज्ञात्वा िवमो यसे ।।४.३२।।

Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Moksha. (4.32)

शर्ेयान् दर् मयाद ्यज्ञाज्, ज्ञानयज्ञः परंतप । सवर्ं कमार्िखल ंपाथर्, ज्ञाने पिरसमाप्यते ।।४.३३।।

Acquiring transcendental knowledge is superior to any material sacrifice such as giving charity. Because, Parantap, purification of mind and intellect that eventually leads to the dawning of transcendental knowledge and Self-realization is the sole (ultimate) purpose of any spiritual action. (4.33)

तद ्िवि पर्िणपातेन, पिरपर् ेन सेवया । उपदे यिन्त ते ज्ञानं, ज्ञािननस् तत्त्चदिशन: ।।४.३४।।

Acquire this transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you. (4.34)

यज् ज्ञात्वा न पनुर् मोहम,् एवं यास्यिस पाण्डव । येन भूतान्य् अशषेेण, दर् यस्य् आत्मन्य् अथो मिय ।।४.३५।।

After knowing the transcen-dental science, Pandav, you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me. (4.35)

अिप चेद ्अिस पापेभ्यः, सवभ्यः पापकृ मः। सवर्ं ज्ञानप्लवेनैव, वृिजनं संतिरष्यिस ।।४.३६।।

Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft of Self-knowledge alone. (4.36)

यथैधांिस सिम ोऽिग्नर्, भस्मसात् कुरुतेऽजुर्न । ज्ञानािग्नः सवर्कमार्िण, भस्मसात् कुरुते तथा ।।४.३७।।

As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge reduces all bonds of Karma to ashes, Arjun. (4.37)

न िह ज्ञानेन सदशृं, पिवतर्म् इह िव ते । तत् स्वयं योगसंिस ः, कालेनात्मिन िवन्दित ।।४.३८।।

Verily, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in course of time when one’s mind is cleansed of selfishness by Karma-yog. (4.38)

30

शर् ावाँल ्लभते ज्ञानं, तत्परः संयतेिन्दर्यः । ज्ञानं लब्ध्वा परां शािन्तम ्अिचरेणािधगच्छित ।।४.३९।।

The one who has faith, is sincere in yogic practices, and has control over the mind and senses gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme peace (Liberation). (4.39)

अज्ञ ाशर् धान संशयात्मा िवनश्यित । नायं लोकोऽिस्त न परो , न सुखं संशयात्मनः ।।४.४०।।

The irrational, the faithless, and the ever-uncertain (doubting) perishes (gets mis-directed). There is neither this world, nor the world beyond, nor happiness for the uncertain (doubting). (4.40)

योगसंन्यस्तकमार्णं, ज्ञानसंिछतर्संशयम् । आत्मवन्तं न कमार्िण, िनब िन्त धनंजय ।।४.४१।।

To a Jnan-Karma-Sanyas Yogi; the work does not bind (shackle); a person who has renounced work done by him by renouncing the fruits of work through Karma-Yog, and whose confusion with regard to body and Spirit is completely destroyed by the application of Self-knowledge, Dhananjay. (4.41)

तस्माद ्अज्ञानसंभूतं, हृत्स्थं ज्ञानािसनात्मनः । िछत्त्वैनं संशयं योगम् आित ोि भारत ।।४.४२।।

Therefore, Bharat, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma-Yog, and get up. (4.42)

ॐ तत्स्यािदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेज्ञानकमर्संन्यासयोगो नाम चतुथ ऽध्याय।।

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Gnyan-Karma-Sanyas-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter four.

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5

Karma-Sanyas Yog (Path of Renunciation)

अजुर्न उवाच संन्यासं कमर्णां कृष्ण, पुनर् योगं च शंसिस ।

यच्छेर्य एतयोर् एकं, तन् मे बर्ूिह सुिनि तम् ।।५.१।।

Arjun asked

Krishna, You praise the path of Renunciation with Knowledge (Jnyan-Karma-Sanyas-Yog), and also the path of performance of selfless service (Karma-Yog). Tell me, definitely, which one is the better of the two paths. (5.01)

शर्ीभगवानुवाच संन्यासः कमर्यो , िनःशर्ेयसकराव् उभौ ।

तयोस् तु कमर्संन्यासात्, कमर्योगो िविशष्यते ।।५.२।।

The God Said

The path of Renunciation with Self-knowledge (Gnyan-Karma-Sanyas-Yog) and the path of selfless service (Karma-Yog) both lead to the supreme goal. But, of the two, the path of selfless service (Karma-Yog) is superior to path of Renunciation with Self-knowledge, because it is easier to practice. (5.02)

जे्ञयः स िनत्यसंन्यासी, यो न िे न काङ्क्षित । िन र्न् ो िह महाबाहो, सुखं बन्धात् पर्मुच्यते ।।५.३।।

A person should be considered a true renunciant who has neither attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion. (5.03)

सांख्ययोगौ पृथग्बाला: पर्वदिन्त न पिण्डताः । एकम् अप्य् आिस्थतः सम्यग्, उभयोर् िवन्दते फलम् ।।५.४।।

The ignorant—not the wise—consider the path of Self-knowledge and the path of selfless service (Karma-Yog) as different from each other. The person, who has truly mastered one, gets the benefits of both. (5.04)

यत् सांख्यैः पर्ाप्यते स्थानं तद ्योगैर् अिप गम्यते । एकं सांख्यं च योगं च, यः पश्यित स पश्यित ।।५.५।।

Whatever goal a renunciant reaches, a Karma-Yogi also reaches the same goal. Therefore, the one who sees the path of renunciation and the path of unselfish work as the same really sees. (5.05)

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संन्यासस् तु महाबहो, दःुखम् आ ुम् अयोगतः। योगयुक्तो मुिनर् बर् , निचरेणािधगच्छित ।।५.६।।

But, true renunciation, Mahabaho, is difficult to attain without Karma-Yog. A sage equipped with Karma-yog quickly attains liberation. (5.06)

योगयुक्तो िवशु ात्मा, िविजतात्मा िजतेिन्दर्यः, सवर्भूतात्मभूतात्मा , कुवर्त्र् अिप न िलप्यते ।।५.७।।

A Karma-Yogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not shackled by Karma though engaged in work. (5.07)

नैव िकिचत् करोमीित, युक्तो मन्येत तत्त्विवत् । पश्यन् शृण्वन् स्पृशञ् िजघर् ,् अश् ् गच्छन् स्वपञ् सन्,॥५.८॥

पर्लपन् िवसृजन् गृ ,उिन्मषन् िनिमष ् अिप । इिन्दर्याणीिन्दर्याथषु, वतर्न्त इित धारयन्॥५.९॥

The wise who knows the truth thinks: “I do nothing at all.” In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, the wise believes that only the senses are operating upon their objects. (5.08-09)

बर् ण्य् आधाय कमार्िण, सङ्गं त्यक्त्वा करोित यः। िलप्यते न स पापेन, प पतर्म् इवाम्भसा ।।५.१०।।

One who does all work as an offering to Brahm (God)—abandoning selfish attachment to results—remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)

कायेन मनसा बदु्ध्या, केवलैर् इिन्दर्यैर् अिप । योिगनः कमर् कुवर्िन्त, सङ्गं त्यक्त्वात्मशु ये ।।५.११।।

The Karma-Yogis perform actionwithout selfish attachmentwith their body, mind, intellect, and senses only for the purification of their mind and intellect. (5.11)

युक्तः कमर्फलं त्यक्त्त्वा, शािन्तम् आ ोित नैि कीम्। अयुक्तः कामकारेण, फले सक्तो िनबध्यते ॥५.१२॥

A Karma-Yogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)

सवर्कमार्िण मनसा, संन्यस्यास्ते सुखं वशी । नव ारे पुरे दहेी, नैव कुवर्न् न कारयन् ।।५.१३।।

A person, who has completely renounced the fruits of all works, dwells happily in the City of Nine Gates (Human Body has nine openings; City of nine gates means a human body), neither performing nor directing action. (5.13)

न कतृर्त्वं न कमार्िण, लोकस्य सृजित पर्भुः । न कमर्फलसंयोगं, स्वभावस् तु पर्वतर्ते ।।५.१४।।

God neither creates the urge for action, nor the feeling of doership, nor the attachment to the results of action in people. The powers of material Nature do all these. (5.14)

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नाद े कस्यिचत् पाप,ं न चैव सुकृतं िवभुः । आज्ञानेनावृतं ज्ञानं, तेन मु िन्त जन्तवः ।।५.१५।।

God does not take the responsibility for the good or evil deeds of anybody. The veil of ignorance covers the Self-knowledge; thereby people become deluded. (5.15)

ज्ञानेन तु तद अज्ञान, येषां नािशतम् आत्मनः । तेषाम् आिदत्यवज् ज्ञानं, पर्काशयित तत् परम् ।५.१६।।

Transcendental knowledge destroys the ignorance of the Spirit and reveals the Supreme Being just as the sun reveals the beauty of objects of the world. (5.16)

तद्बुद्ध्यस् तदात्मानस्, तितर् ास् तत्परायणाः । गच्छन्त्य् अपुनरावृि , ज्ञानिनधूर्तकलम्षाः ।।५.१७।।

Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the self, do not take birth again. (5.17)

िव ािवनयसंप े, बर्ा णे गिव हिस्तिन । शुिन चैव पाके च, पिण्डयताः समदिशनः ।।५.१८।।

An enlightened person—by perceiving God in all—looks at a learned person, an insensitive person (handler of corpses), even a cow, an elephant, or a dog with an equal eye. (5.18)

इहवै तैर् िजतः सग , येषां साम्ये िस्थतं मनं। िनद षं िह समं बर् , तस्माद ्बर् िण ते िस्थताः ।।५.१९।।

Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Supreme Being, because the Supreme Being is flawless and impartial. (5.19)

न पर्हृष्येत् िपर्यं पर्ाप्य, नोि जेत् पर्ाप्य चािपर्यम्। िस्थरबुि र् असंमूढो, बर् िवद ्बर् िण िस्थतः ।।५.२०।।

One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant; one who has a steady mind, who is undeluded, and who is a knower of the Supreme Being, such a person eternally abides with the Supreme Being. (5.20)

बा स्पशष्व ्असक् ात्मा, िवन्दत्यात्मिन यत् सुखम् । स बर् योगयुक् ात्मा, सुखम् अक्षयम् अ ुते ।।५.२१।।

Such a person who is in union with the Supreme Being becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21)

ये िह संस्पशर्जा भोगा, दःुखयोनय एव ते। आ न्तवन्तः कौन्तेय, न तेषु रमते बुधः ।।५.२२।।

Sensual pleasures are verily the source of misery, and have a beginning and an end. Therefore, Kaunteya, the wise does not rejoice in sensual pleasures. (5.22)

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शक्नोतीहवै यः सोढंु, पर्ाक् शरीरिवमोक्षणात् । कामकर्ोधो व ंवेग,ं स युक्तः स सुखी नरः ।।५.२३।।

One who is able to withstand the impulse of lust and anger before leaving his body (in current life, before dying) is a yogi, and a happy person. (5.23)

योऽन्तः सुखोऽन्तरारमस्, तथान्तर् ज्योितर् एव यः। स योगी बर् िनवार्णं, बर् भूतोऽिधगच्छित ।।५.२४।।

One who finds happiness with the Supreme Being, who rejoices Supreme Being within, and who is illuminated by Self-knowledge; such a yogi attains Brahm-Nirvan (Liberation or Moksha), and goes to the Supreme Being. (5.24)

लभन्ते बर् िनवार्णम्, ऋषयः क्षीणकल्मषाः । िछ धैा यतात्मानः, सवर्भूतिहते रताः ।।५.२५।।

Seers, whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain Brahm-Nirvan, the Supreme Being. (5.25)

कामकर्ोधिवयुक्तानां, यतीनां यतचेतसाम् । अिभतो बर् िनवार्णं, वतर्ते िविदतात्मनाम् ।।५.२६।।

Those who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain Brahm-Nirvan. (5.26)

स्पशार्न् कृत्वा बिहर् बा ांश,् चक्षुशचैवान्तरे भर्वुोः । पर्ाणापानौ समौ कृत्वा, नासाभ्यन्तरचािरणौ ।।५.२७।।

यतेिन्दर्यमनोबुि र्, मुिनर् मोक्षपरायणः । िवगतेच्छाभयकर्ोधो, यः सदा मुक्त एव सः ।।५.२८।।

A sage is verily liberated by renouncing all sense enjoyments, fixing the eyes and the mind (at an imaginary black dot) between the eye brows, equalizing the breath moving through the nostrils by using yogic techniques (Pranayam), keeping the senses, mind, and intellect under control, having Moksha, salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)

भोक्तारं यज्ञपसा,ं सवर्लोकमहे रम् । सुहृद ंसवर्भूतानां , ज्ञात्वा मां शािन्तम् ऋच्छित ।।५.२९।।

My devotee attains peace by knowing the Supreme Being as the enjoyer of Yajna (sacrifices) and Tapa (austerities), as the great Lord of the entire universe, and as the friend of all beings. (5.29)

ॐ तत्सिदित शर्ीम व ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेकमर्संन्यासयोगो नाम प मोऽध्यायः ।। Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Sanyas Yog’

from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter five.

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6

Atma-Sanyam-Yog (Path of Self-Control)

शर्ीभगवानुवाच

अनािशर्तः कमर्फलं, कायर्ं कमर् करोित यः। स संन्यासी च योगी च, न िनरिग्नर् न चािकर्यः ।।६.१।।

The God said

One who performs the prescribed (natural) duty without seeking its fruit for personal enjoyment is a renunciant and a Karma-Yogi. One does not become a renunciant merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01)

यं संन्यास् इित पर्ाहुर्, योगं तं िवि पाण्डव । न ह्य् असंन्यस्तसंकल्पो, योगी भवित क न ।।६.२।।

Pandav, renunciation (Sanyas) is same as Karma-Yog. Because, no one becomes a Karma-Yogi who has not renounced the selfish motives (desires, and plans) behind an action. (6.02)

आरुरुक्षोर् मुनेर् योगं, कमर् कारणम् उच्यते । योगारुढस्य तस्यैव, शमः कारणम ्उच्यते ।।६.३।।

यदा िह नेिन्दर्याथषु, न कमर्स्व् अनुषज्जते । सवर्संकल्पसंन्यासी, योगारुढस् तदोच्यते ।।६.४।।

For the wise, who seeks to attain yog of meditation, or the equanimity of mind, Karma-Yog is said to be the means. For the one who has attained yog, the equanimity becomes the means of Self-realization. A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

उ रेद ्आत्मात्मानं, नात्मानम् अवसादयेत् । आत्मैव ात्मनो बन्धुर्, आत्मैव िरपुर् आत्मनः ।।६.५।।

बन्धुर् आत्मात्मनस् तस्य येनात्मैवात्मना िजतः । अनात्मनस् तु शतुर्त्वे, वततात्मैव शतुर्वत् ।।६.६।।

One must elevate and not degrade oneself by one’s own mind. The mind alone is one’s friend as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06)

िजतात्मनः पर्शान्तस्य, परमात्मा समािहतः । शीतोष्णसुखदःुखेषु, तथा मानापमानयोः ।।६.७।।

One who has control over mind and senses is tranquil in heat and cold, in pleasure and pain, and in honour and dishonour, and remains ever steadfast with the Supreme Self. (6.07)

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ज्ञानिवज्ञानतृ ात्मा, कूटस्थो िविजतेिन्दर्यः। युक्त इत्युच्यते योगी, समलो ाश्मका नः ।।६.८।।

A person is called yogi who has both Self-knowledge and Self-realization, who is equanimous, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)

सुहृिन्मतर्ायुर्दासीन-मध्यस्थ षे्यबन्धुषु । साधुष्व् अिप च पापेषु, समबुि र् िविशष्यते ।।६.९।।

A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

योगी यु ीत सततम्, आत्मानं रहिस िस्थतः । एकाकी यतिच ात्मा, िनराशीय् अपिरगर्हः ।।६.१०।।

A yogi, seated in solitude and alone, should constantly try to contemplate on a mental picture or just the majesty of the Supreme Being after bringing the mind and senses under control, and becoming free from desires and proprietorship. (6.10)

शुचौ दशेे पर्ित ाय, िस्थरम् आसनम् आत्मनः । नात्युिच्छर्तं नाितनीचं, चैलािजनकुशो रम् ।।६.११।।

ततैर्कागर्ं मनः कृत्वा,यतिच ेिन्दर्यिकर्यः । उपिवश्यासने युञ्ज्याद,् योगमात्मिवशु ये ।।६.१२।।

One should sit on his or her own firm seat that is neither too high nor too low, covered with grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12)

समं कायिशरोगर्ीवं धारय ्अचलं िस्थरः । संपर्े य नािसकागर्ं स्व,ं िदश ानवलोकयन् ।।६.१३।।

पर्शान्तात्मा िवगतभीर्, बर् चािरवर्ते िस्थतः । मनः संयम्य मच्च ो, युक्त आसीत मत्परः ।।६.१४।।

One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily on the front of the nose, without looking around; make your mind serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the Supreme goal. (6.13-14)

यु ज ् एव ंसदात्मानं, योगी िनयतमानसः । शािन्त िनवार्णपरमां, मत्संस्थाम ्अिधगच्छित ।।६.१५।।

Thus, by always practising to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of Nirvan (Moksha, Liberation) and comes to Me. (6.15)

नात्य तस् तु योगोऽिस्त, न चैकान्तम् अन तः । न चाित स्व शीलस्य, जागर्तो नैव चाजुर्न ।।६.१६।।

This yog is not possible, Arjun, for the one who eats too much, or who does not eat at all; who sleeps too much or too little. (6.16)

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युक्ताहारिवहारस्य, युक्तचे स्य कमर्सु । युक्तस्व ावबोधस्य, योगो भवित दःुखहा ।।६.१७।।

The yog of meditation destroys all sorrow for the one who is moderate in eating, recreation, working, sleeping, and waking. (6.17)

यदा िविनयतं िच म्, आत्मन्य् एवावित ते । िनःस्पृहः सवर्कामेभ्यो, युक्त इत्य् उच्यते तदा ।।६.१८।।

A person is said to have achieved yog, the union with the Spirit, when the perfectly disciplined mind becomes free from all desires, and gets completely united with the Supreme. (6.18)

यथा दीपो िनवातस्थो, नेङ्गते सोपमा स्मृता । योिगनो यतिच स्य, यु तो योगम् आत्मनः ।।६.१९।।

A lamp in a spot sheltered by the Spirit from the wind of desires does not flicker. This simile is used for the subdued mind of a yogi practising meditation on the Supreme. (6.19)

यतर्ोपरमते िच ं, िनरु ंयोगसेवया। यतर् चैवात्मनात्मानं, पश्य ् आत्मिन तुष्यित ।।६.२०।।

When the mind disciplined by the practice of meditation becomes steady, one becomes content with the Supreme by beholding the Spirit of God with his own purified intellect or Atma. (6.20)

सुखम् आत्मयिन्तकं यत् तद,् बुि गर्ा म् अतीिन्दर्यम्। वेि यतर् न चैवायं, िस्थतश् चलित तत्त्वतः ।।६.२१।।

One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing the Absolute Reality, one is never separated from it. (6.21)

यं लब्ध्वा चापरं लाभ,ं मन्यते नािधकं ततः । यिस्मन् िस्थतो न दःुखेन, गुरुणािप िवचाल्यते ।।६.२२।।

After Self-realization, one does not regard any other gain superior to it. Established in Self-realization, one is not moved even by the greatest calamity. (6.22)

तं िव ाद ्दःुखसंयोग-िवयोगं योगसंिज्ञतम् । स िन येन योक्त ो, योगोऽिनिवण्णचेतसा ।।६.२३।।

The state of severance of union with sorrow is called yog. This yog should be practised with firm determination, and without any mental reservation. (6.23)

सकंल्पपर्भवान् कामांस्, त्यक्त्वा सवार्न् अशेषतः। मनसैवेिन्दर्यगर्ाम ंिविनयम्य समन्ततः ।। ६.२४।।

शनैः शनैर् उपरमेद,् बुद्ध्या धृितगृहीतया । आत्मसंस्थं मनः कृत्वा, न िकिचद ्अिप िचन्तयेत् ।।६.२५।।

One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in the Supreme by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)

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यतो यतो िन रित, मन लम् अिस्थरम् । ततस् ततो िनयम्यैतद,् आत्मन्येव वशं नयेत् ।।६.२६।।

Wheresoever this restless and unsteady mind wanders away, one should gently bring it back to the reflection of God. (6.26)

पर्शान्तमसं ेनं, योिगनं सुखम् उ मम् । उपैित शान्तरजसं, बर् भूतम् अकल्मषम् ।।६.२७।।

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from faults. (6.27)

यु ् एवं सदात्माम,ं योगी िवगतकल्मषः। सुखेन बर् संस्पशर्म् अत्यन्तं सुखम् अ ुते ।।६.२८।।

Such a sinless yogi, who constantly engages his or her mind and intellect with the Brahm (Supreme), easily enjoys the infinite bliss of contact with The Spirit. (6.28)

सवर्भूतस्थम् आत्मानं, सवर्भूतािन चात्मिन । ईक्षते योगयुक्तात्मा, सवर्तर् समदशर्नः ।।६.२९।।

A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of perceiving the omnipresent Supreme being abiding in all beings, and all beings abiding in the Supreme Being. (6.29)

यो मां पश्यित सवर्तर्, सवर्ं च मिय पश्यित । तस्याह ंन पर्णश्यािम, स च मे न पर्णश्यित ।।६.३०।।

Those who perceive Me in everything, and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30)

सवर्भूतिस्थतं यो मा,ं भजत्य् एकत्वम् आिस्थतः । सवर्था वतर्मानोऽिप, स योगी मिय वतर्ते ।।६.३1।।

The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31)

आत्मौपम्येन सवर्तर्, समं पश्यित योऽजुर्न। सुखं वा यिद वा द:ुखं, स योगी परमो मत:॥६.३२॥

One is considered the best yogi who regards every being like one’s own self, and who can feel the pain and pleasures of others as one’s own, Arjun. (6.32)

अजुर्न उवाच योऽयं योगस् त्वया पर्ोक्तः, साम्येन मधुसूदन ।

एतस्याह ंन पश्यािम, चञ्लत्वात् िस्थित िस्थराम् ।।६.३३।।

च लं िह मनः कष्ण, पर्मािथ बलवद ्दढृम ्। तस्याह ंिनगर्ह ंमन्ये, वायोर् इव सुदषु्करम् ।।६.३४।।

Arjun spoke Madhusudan, You have said that the yoga of meditation is characterized by the equanimity of

mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind,

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indeed, is very unsteady, turbulent, powerful, and obstinate, Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34)

शर्ीभगवानुवाच असंशयं महाबाहो, मनो दिुनगर्ह ंचलम् ।

अभ्यासेन तु कौन्तेय, वैराग्येण च गृ ते ।।६.३५।।

The God said Undoubtedly, Mahabaho, the mind is restless and difficult to restrain, but it is subdued (controlled)

by any constant vigorous spiritual practice such as meditation with perseverance, and by detachment, O, Kaunteya. (6.35)

असंयतात्मना योगो, इित मे मितः । वश्यात्मना तु यतता, शक्योऽवा ुम् उपायतः ।।६.३६।।

In My opinion, yog is difficult for the one whose mind is not subdued. However, yog is attainable by the person of subdued mind by striving through proper means. (6.36)

अजुर्न उवाच अयितः शर् योपेतो, योगाच् चिलतमानसः ।

अपर्ाप्य योगसंिसि , कां गित कृष्ण गच्छित ।।६.३७।।

Arjun said

The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind — what is the destination of such a person, O, Krishna? (6.37)

किच्चन् नोभयिवभर् श,् िछतर्ाभर्म ्इव नश्यित। अपर्ित ो महाबाहो,िवमूढो बर् णः पिथ ।।६.३८।।

Do they not perish like a dispersing cloud, Mahabaho, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)

एतन् मे संशयं कृष्ण, छे ुम ्अहर्स्य् अशेषतः। त्वदन्यः संशयस्यास्य, छे ा न ह्य् उपप ते ।।६.३९।।

Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (6.39)

शर्ीभगवानुवाच पाथर् नैवहे नामतुर्, िवनाशस् तस्य िव ते ।

न िह कल्याणकृत् कि द,् दगुर्ित तात गच्छित ।।६.४०।।

The God said There is no destruction, Parth, for a yogi either here or hereafter. A transcendentalist is never put to

grief, my dear friend. (6.40)

पर्ाप्य पुण्यकृतां लोकान्, उिषत्वा शा तीः समाः । शुचीनां शर्ीमतां गेह,े योगभर् ोऽिभजायते ।।६.४१।।

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अथवा योिगनाम् एव, कुले भवित धीमताम् । एति दलुर्भतरं, लोके जन्म यद ्ईदशृम् ।।६.४२।।

The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi (does not go to heaven, but) is definitely born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42)

ततर् तं बुि संयोगं, लभते पौवर्दिेहकम्। यतते च ततो भूयः संिस ौ कुरुनन्दन ।।६.४३।।

There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O, Kurunandan. (6.43)

पूवार्भ्यासेन तेनैव, िहर्यते ह्य् अवशोऽिप सः । िजज्ञासुर् अिप योगस्य, शब्दबर् ाितवतर्ते ।।६.४४।।

The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic practices of previous lives. Even the inquirer of yog the union with God surpasses those who perform Vedic rituals. (6.44)

पर्य ाद ्यतमानस् तु, योगी संशु िकिल्बषः। अनेकजन्मसंिस स्, ततो याित परां गितम् ।।६.४५।।

The yogi, who diligently strives, becomes completely free from all imperfections after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

तपिस्वभ्योऽिधको योगी, ज्ञािनभ्योऽिप मतोऽिधककः। किमभ्यश् चािधको योगी, तस्माद ्योगी भवाजुर्न ।।६.४६।।

The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi is superior to the ritualists. Therefore, Arjun, be a yogi. (6.46)

योिगनाम् अिप सवषां, म तेनान्तरात्मना। शर् ावान् भजते यो मा,ं स मे युक्ततमो मतः ।।६.४७।।

And I consider the yogi-devotee who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me to be the best of all the yogis. (6.47)

ॐतत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेआत्मसंयमयोगो नाम ष ोऽध्यायः।। Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Atma-Sainyam-Yog’

from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Six.

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7

Jnan-Vijnan-Yog (Self-Knowledge and Enlightenment)

शर्ीभगवानुवाच मय्य् आसक्तमनाः पाथर्, योगं यु न् मदाशर्यः ।

असंशयं समगर्ं मां, यथा ज्ञास्यिस तच्छृणु ॥७.१।।

The God said Parth, listen how you shall know Me completely and without any doubt, with your mind absorbed

in Me, taking refuge in Me, and performing yogic practices (of meditation). (7.01)

ज्ञानं तेऽह ंसिवज्ञानम् इद ंव याम्य् अशेषतः। यज् ज्ञात्वा नेह भयोऽन्यज्, ज्ञात म् अविशष्यते ।।७.२।।

I shall impart you knowledge (Self-knowledge) together with enlightenment, after comprehending that, nothing worthier remains anymore to be known in this world. (7.02)

मनुष्याणां सहसर्षुे, कि द ्यतित िस ये। यतताम् अिप िस ानां, कि न् मां वेि तत्त्वतः ।।७.३।।

Scarcely one out of thousands of persons strive for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03)

भूिमर् आपोऽनलो वायुः, खं मनो बुि र् एव च । अंहकार इतीयं मे, िभ ा पर्कृितर् अ धा ॥७.४॥

The earth, water, fire, air, space, the mind, intellect and ego are the eightfold division of My material (‘Apara-Prakriti’) energy. (7.04)

अपरेयम् इतस् त्व् अन्या,ं पर्कृित िवि म ेपराम्। जीवभूतां महाबहो, ययेद ंधायर्ते जगत् ।।७.५।।

This is My material Nature (‘Apara-Prakriti’). My other Nature (‘Para-Prakriti’) is the Spirit by which this entire universe is sustained, Mahabaho. (7.05)

एत ोनीिन भूतािन, सवार्णीत्य् उपधारय । अह ंकृत् स्य जगतः, पर्भवः पर्लयस् तथा ।।७.६।।

Know that all creatures have evolved from this two-fold energy; and I (the Supreme Spirit) am the source of origin as well as dissolution of the entire universe. (7.06)

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म ः परतरं नान्यत्, िकिचद ्अिस्त धनंजय । मिय सवर्म ्इद ंपर्ोतं, सूतेर् मिणगणा इव ।।७.७।।

There is nothing higher than Me (the Supreme Being), Dhananjaya. Everything in the universe is strung on Me (the Supreme Being), like jewels are strung on the thread of a necklace. (7.07)

रसोऽहम् अप्सु कौन्तेय, पर्भािस्म शिशसूयर्योः । पर्णवः सवर्वेदषे, शब्दः खे पौरुषं नृषु ।।७.८।।

पुण्यो गन्धः पृिथ ां च, तेज ािस्म िवभावसौ । जीवनं सवर्भूतेषु, तपश् चािस्म तपिस्वषु ।।७.९।

Kaunteya, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable Aum in all the Vedas, the word (sound or vibration) in the space-ether, and potency in human beings. I am the sweet fragrance of the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09)

बीजं मां सवर्भूतानां िवि पाथर् सनातनम् । बुि र् बिु मताम् अिस्म, तेजस् तेजिस्वनाम् अहम् ।।७.१0।।

बलं बलवतां चाह,ं कामरागिवविजतम् । धमार्िवरु ो भूतेषु, कामोऽिस्म भरतषर्भ ।।७.११।।

Parth, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. I am the strength of the strong who is devoid of selfish attachment. I am the desire, the lust that is in accord with Dharma (Duty or service), Bharatarshabh, in the human beings. (7.10-11)

ये चैव साित्त्वका भावा, राजसास् तामसा ये । म एविेत तान् िवि , न त्व् अह ंतेषु ते मिय ।।७.१२।।

Know that three modes of material Nature Satvic (goodness), Rajasic) (passion), and Tamasic (ignorance) also emanate from Me. I am not dependent on, or affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (7.12)

ितर्िभर् गुणमयैर् भावैर्, एिभः सवर्म् इद ंजगत् । मोिहतं नािभजानाित, माम् एभ्यः परम् अ यम् ।।७.१३।।

Whole world, deluded by various aspects of these three modes of material Nature; do not know Me, who is eternal and above these modes. (7.13)

दवैी एषा गणुमयी, मम माया दरुत्यया । माम् एव ये पर्प न्ते, मायाम् एतां तरिन्त ते ।।७.१४।।

This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult to see through (difficult to overcome). Only those who seek Me, who surrender unto Me, swim easily across this Maya (the divine illusion). (7.14)

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न मां दषु्कृितनो मूढाः, पर्प न्ते नराधमाः । माययापहृतज्ञाना, आसुरं भावम ्आिशर्ताः ।।७.१५।।

The evil doers, the ignorant, the insensitive persons who are attached to demonic nature, and whose power of discrimination (between good and bad) is muddled due to (their lack of interest in understanding of) Maya, (the divine illusive power), do not worship or seek Me. (7.15)

चतुिवधा भजन्ते मा,ं जनाः सुकृितनोऽजुर्न । आत िजज्ञासुर् अथार्थ , ज्ञानी च भरतषर्भ ।।७.१६।।

Four types of people who are ‘Punya8-Shali’, virtuous ones, worship or seek Me, Arjun. The distressed, the seekers of Self-knowledge, the seekers of wealth, and the enlightened ones, Bharatarshabh, who have experienced the Supreme Being. (7.16)

तेषां ज्ञानी िनत्ययुक्त, एकभिक्तर् िविशष्यते । िपर्यो िह ज्ञािननोऽत्यथर्म् अह ंस च मम िपर्यः ।।७.१७।।

Among them the enlightened devotee, who is ever united with Me and whose devotion is single-minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me. (7.17)

उदाराः सवर् एवतेै, ज्ञानी त्व् आत्मैव म ेमतम्। आिस्थतः स िह युक्तात्मा, माम् एवानु मां गितम् ।।७.१८।।

All these seekers are, indeed, noble. But, I regard the enlightened devotee as My very Self, because the one with steadfast mind on Me, abides in My Supreme Abode. (7.18)

बहूनां जन्मनाम ्अन्ते ज्ञानवान् मां पर्प ते । वासुदवेः सवर्म ्इित, स महात्मा सुदलुर्भः ।।७.१९।।

After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or Supreme Being’s) manifestation. Such a great soul is very rare. (7.19)

कामैस् तैस्तैर् हृतज्ञानाः, पर्प ेऽन्यदवेता:। तं तं िनयमम् आस्थाय, पर्कृत्या िनयताः स्वया ।।७.२०।।

Persons, whose discernment has been carried away by various desires impelled by their Karmic impression, resort to celestial controllers (Devs) and practice various different religious rites. (7.20)

यो यो यां यां तनंु भक्तः, शर् यािचतुम् इच्छित । तस्य तस्याचलां शर् ा,ं ताम् एव िवदधाम्य् अहम् ।।७.२१।।

स तया शर् या युक्तस्, तस्याराधनम् ईहते। लभते च ततः कामान्, मयैव िविहतान् िह तान् ।।७.२२।।

Whosoever desires to worship whatever deity—using any name, form, and method—with faith, I make their faith steady in that very deity. Endowed with steady faith they worship that deity, and obtain their wishes through that deity. Those wishes are, indeed, granted only by Me (Supreme Being). (7.21-22)

8 ‘Punya’ is Sanskrit antonym of ‘sin’. English language does not have an appropriate antonym. ‘Punya-shali’ means the person who has done a lot of Punya deeds, such as charities, helping others in many ways etc.

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अन्तवत् तु फलं तेषां। तद ्भवत्य् अल्पमेधसाम्। दवेान् दवेयजो यािन्त, म क्ता यािन्त माम ्अिप ।।७.२३।।

Such material gains of these less intelligent human beings are temporary. The worshipers of Devs go to Devs, but My devotees certainly come to Me. (7.23)

अ कं्त िक्तम् आपतंर्, मन्यन्ते माम् अबु यः। परं भावम् अजानन्तो, ममा यम् अनु मम् ।।७.२४।।

नाह ंपर्काशः सवर्स्य, योगमायासमावृतः। मूढोऽयं नािभजानाित, लोको माम् अजम् अ यम् ।।७.२५।।

The ignorant ones—unable to understand My immutable, incomparable, incomprehensible, and transcendental form—assume that I, the Supreme Being, is a form or a body. Concealed by My divine illusion power (Maya), I do not reveal Myself to such ignorants who do not know and understand My unborn, eternal, and transcendental form and personality. (7.24-25)

वेदाह ंसमतीतािन, वतर्मानािन चाजुर्न । भिवष्यािण च भतूािन, मां तु वेद न क न ।।७.२६।।

I know, Arjun, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)

इच्छा षेसमुत्थेन, न् मोहने भारत । सवर्भूतािन संमोह,ं सग यािन्त परंतप ।।७.२७।।

येषां त्व् अन्तगतं पाप,ंजनानां पुण्यकमर्णाम् । ते न् मोहिनमुर्क्ता, भजन्ते मां दढृवर्ताः ।।७.२८।।

Bharat, all beings in this world are in utter ignorance due to delusion of pairs of opposites born of likes and dislikes. But, Parantapa, persons of “Punya-Karma’ (persons of unselfish deeds), whose Karma or sin has come to an end, become free from the delusion of pairs of opposites (likes-dislikes) and worship Me with firm resolve. (7.27-28)

जरामरणमोक्षाय, माम् आिशर्त्य यतिन्त ये। ते बर् तद ्िवदःु कृत् म् अध्यात्मं कमर् चािखलम् ।।७.२९।।

Those who strive for freedom from the cycles of birth, old age, and death —by taking refuge in God —fully comprehend the true nature and powers of the Supreme. (7.29)

सािधभूतािधदवै ंमा,ं सािधयज्ञं च ये िवदःु । पर्याणकालेऽिप च मां िवदर्ु युक्तचेतसः ।।७.३०।।

The steadfast persons, who know Me alone as the basis of allthe Mortal Beings, Temporal Beings, and the Eternal Being even at the time of death, attain Me. (7.30)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेज्ञानिवज्ञानयोगो नाम स मोऽध्यायः ।। Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Jnan-Vijnan-Yog’ from

the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seven.

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8

Akshar-Brahm Yog (The Eternal Spirit)

अजुर्न उवाच िक तद ्बर् िकम् अध्यायं, िक कमर् पुरुषो म।

अिधभूतं च िक पर्ोक्तम्, अिधदवैं िकम् उच्यते ।।८.१।।

अिधयज्ञः कथं कोऽतर्, दहेऽेिस्मन् मधुसूदन । पर्याणकाले च कथं। जे्ञयोऽिस िनयतात्मिभः ।।८.२।।

Arjun Said

Purushottam, who is the Brahm, the Eternal Being or the Spirit? What is the Adhyatma, the nature of the Eternal Being? What is Karma? Who are the ‘Adhi-bhut’, the mortal beings? And who are Adhi-Daivik, the Temporal Beings? Who is the ‘Adhi-Yajna’, the Supreme Being, and how does He dwell in the body? How can You, the Supreme Being, be remembered at the time of death by those who have control over their minds, O Madhusudan? (8.01-02)

शर्ीभगवानुवाच अक्षरं बर् परम,ं स्वभावोऽध्यात्मम् उच्यते ।

भूतभावो वकरो, िवसगर्ः कमर्संिज्ञतः ।।८.३।।

The God Said

The eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spirit the Brahm. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature of Eternal Being, the Adhyatma. The creative power of Eternal Being (or Spirit) that causes manifestation of the living entity is called Karma. (8.03)

अिधभूतं क्षरो भावः, पुरुष ािधदवैतम् । अिधयज्ञोऽहम् एवातर्, दहे ेदहेभृतां वर ।।८.४।।

Those who are created and are perishing are the ‘Adhi-bhut.’ Various expansions of the Supreme Being, also called Temporal Beings (Devs etc.) or Divine Beings, are the ‘Adhi-Daivik’. I (The Supreme Being) also reside inside the physical bodies as the divine Controller (Adhi-Yajna, the giver of the fruits of Karma). (8.04)

अन्तकाले च माम् एव, स्मरन् मकु्त्वा कलेवरम् । यः पर्याित स म ावं, याित नास्त्य् अतर् संशयः ।।८.५।।

The one, who remembers Me (the Supreme Being) exclusively even while leaving the body at the time of death, attains Me (the Supreme Abode); there is no doubt about it. (8.05)

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यं यं वािप स्मरन् भाव,ं त्यजत्य् अन्ते कलेवरम् । तं तं एवैित कौन्तेय, सदा त ावभािवतः ।।८.६।।

Or, whatever objects he remembers at the time of leaving the body (on dying) those objects he attains. Because, Kaunteya, always he has thought of those objects (during his life). (Thought of whatever object prevails during one's lifetime, one remembers only that object at the end of life and achieves it.) (8.06)

तस्मात् सवषु कालेषु, माम् अनुस्मर युध्य च । मय्य् अिपतमनोबुि र्, माम् एवषै्यस्य् असंशयम् ।।८.७।।

Therefore, always remember Me and do your duty, even war. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07)

अभ्यासयोगयुके्तन, चेतसा नान्यगािमना । परमं पुरुषं िद ं, याित पाथार्नुिचन्तयन् ।।८.८।।

Parth, by contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the Supreme Being. (8.08)

किव पुराणम ्अनुशिसतारम् अणोर् अणीयांसम् अनुस्मरेद ्यः । सवर्स्य धातारम् अिचन्तयरूपम् आिदत्यवणर्ं तमस्यः परस्तात् ।।८.९।।।

पर्याणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव। भर्ुवोर् मध्ये पर्ाणाम् आवेश्य सम्य्क स तं परं पुरुषम् िद म् ।।८.१०।।

One who meditates on the Supreme Being—as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self-luminous like the sun, and transcendental (or beyond the material reality) at the time of death with steadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye brows by the power of yogic practices (concentration and meditation); one attains the Supreme Being. (8.09-10)

यद ्अक्षरं वेदिवदो वदिन्त िवशिन्त यद ्यतयो वीतरागाः । यद ्इच्छन्तो बर् चयर्ं चरिन्त तत् ते पद ंसंगर्हणे पर्वक्ष े।।८.११।।

Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

सवर् ारािण संयम्य, मनो हृिद िनरुध्य च । मूछ््यर् आधायात्मनः पर्ाणम्, आिस्थयो योगधारणाम् ।।८.१२।।

ओम् इत्य् एकाक्षरं बर् , ाहरन् माम् अनुस्मरन् । यः पर्याित त्यजन् दहे,ं स याित परमां गितम् ।।८.१३।।

At the time when one leaves the physical body (death), one attains the Supreme by controlling all the senses; focusing the mind on God, and the bioimpulses (Pran) in the cerebrum; engaged in yogic practice; meditating on Me and uttering ‘Aum’ the sacred monosyllable sound power of Spirit. (8.12-13)

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अनन्यचेताः सततं, यो मा ंस्मरित िनत्यशः । तस्याह ंसुलभः पाथर्, िनत्ययुक्तस्य योिगनः ॥८.१४॥

I am easily attainable, Parth, by that ever steadfast devotee who always thinks of Me and whose mind does not go elsewhere. (8.14)

माम् उपेत्य पुनजर्न्म, दःुखालयम् अशा तम् । ना ुविन्त महात्मानः। संिसि परमां गताः ॥८.१५॥

After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection. (8.15)

आबर् भुवनाल् लोकाः, पुनरावितनोऽजुर्न । माम् उपेत्य तु कौन्तेय, पुनजर्न्म न िव ते ॥८.१६॥

The dwellers of all the different worlds up to and including the world of the creator are subject to the miseries of repeated birth and death. But, after attaining Me, O, Arjun, one does not take birth again. (8.16)

सहसर्युगपयर्न्तम्, अहर् यद ्बर् णो िवदःु । राितर् युगसहसर्ान्तां, तेऽहोरातर्िवदो जनाः ॥८.१७॥

Those who know that the duration of creation lasts 4.32 billion years and that the duration of destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction. (8.17)

अ क्ताद ् क्तयः सवार्ः, पर्भवन्त्य् अहरागम े। रात्र्यागमे पर्लीयन्ते, ततैर्वा क्तसंज्ञके ॥८.१८।।

All manifestations come out of the primary material Nature during the creative cycle, and they merge into the primary material Nature during the destructive cycle. (8.18)

भूतगर्ामः स एवायं, भूत्वा भूत्वा पर्लीयते । रात्र्यागमेऽवशः पाथर्, पर्भवत्य् अहरागमे ॥८.१९।।

The same multitude of beings come into existence, slave to their ignorance and nature, again and again and disappears, inevitably, at the arrival of the destructive cycle and reappear at the arrival of the creative cycle. (8.19)

परस् तस्मात् तु भावोऽन्यो, ऽ क्तोऽ क्तात् सनातनः। यः स सवषु भूतेषु, नश्यत्सु न िवनश्यित ॥८.२०॥

अ क्तोऽक्षर इत्य् उक्तस् तम् आहुः परमां गितम् । यं पर्ाप्य न िनवतर्न्ते, तद धाम परमं मम ॥८.२१॥

There is another eternal (Sanatan) transcendental existence higher than the changeable material Naturecalled Eternal Being or Spirit that does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)

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पुरुषः स परः पाथर्, भक्त्या लभ्यस् त्व् अनन्यया । यस्यान्तःस्थािन भूतािन, येन सवर्म् इद ंततम् ।।८.२२।।

This Supreme Abode, Parth, is attainable by unswerving devotion to Me within which all beings exist, and by which the entire universe is pervaded. (8.22)

यतर् काले त्व ्अनावृि म,् आवृि चैव योिगनः । पर्याता यािन्त तं काल,ं व यािम भरतषर्भ ॥८.२३॥

Bharatarshabh, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23)

अिग्नर् ज्योितर् अहः शुक्लः, षण्मासा उ रायणम् । ततर् पर्याता गच्छिन्त, बर् बर् िवदो जनाः ॥८.२४॥

Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun—departing by the path of these celestial controllers (Devs), yogis who know the Spirit (Brahm) attain the Supreme. (8.24)

धूमो राितर्स् तथा कृष्णः, षण्मासा दिक्षणायनम् । ततर् चान्दर्मसं ज्योितर्, योगी पर्ाप्य िनवतर्ते ॥८.२५॥

Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun—departing by these paths of these celestial controllers (Devs), the righteous person attains heaven and comes back to earth. (8.25)

शुक्लकृष्णे गती ेते, जगतः शा ते मते। एकया यात्य् अनावृि म,् अन्यायवतर्ते पुनः ॥८.२६॥

The path of Light and Dark9 are the only two eternal paths in the world. The path of light leads to salvation (Liberation, Moksha) and the path of dark leads to rebirth. (8.26)

नैते सृती पाथर् जानन्, योगी मु ित क न । तस्मात् सवषु कालेषु, योगयुक्तो भवाजुर्न ॥८.२७॥

Knowing these two paths, Arjun, a yogi is not bewildered at all. Therefore, be a yogi, resolute at all times in keeping attached your mind to the Supreme Being. (8.27)

वेदषुे यज्ञषु तपःसु चैव दानेषु यत् पुण्यफलं पर्िद म । अत्येित तत् सवर्म् इद ंिविदत्वा योगी परं स्थानम् उपैित चा म् ॥८.२८।।

One with this knowledge goes beyond getting the benefits of the study of the Vedas, performance of Yajna (sacrifices), Tapa (austerities), and charities; and attains Liberation with determination. (8.28)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेअक्षरबर् योगो नाम अ मोऽध्यायः ॥ Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Akshar-Brahm-Yog’

from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eight.

9 Path of light is known as “Devayan Marg” or “Shukla-Gati” and the path of dark is known as “Pitru Marg” or “Krishna-Gati.”

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9

Raj-Vidya-Raj-Guhya-Yog (Supreme Knowledge and the Big Mystery)

शर्ीभगवानुवाच इद ंतु ते गु तमं, पर्व याम्य् अन्सूयवे ।

ज्ञानं िवज्ञानसिहतं यज् ज्ञात्वा मो यसेऽशुभात् ॥९.१॥ The God said

I shall reveal to you, who do not disbelieve, the most profound secret transcendental knowledge together with transcendental experience. Having known this you will be freed from the shackles of the miserable worldly existence. (9.01)

राजिव ा राजगु ं, पिवतर्म् इदम् उ मम ्। पर्त्यक्षावगमं धम्यर्ं, सुसुखं कतुर्म् अ यम् ॥९.२॥

Royal among the knowledge, this Self-knowledge is the king of all knowledges, is the most secret, is very sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is very easy to practice, and is timeless. (9.02)

अशर् धानाः पुरुषा, धमर्स्यास्य परंतप । अपर्ाप्य मां िनवतर्न्ते, मृत्युसंसारवत्मर्िन ॥९.३॥

Parantap, those who have no faith in this knowledge do not attain Me, and follow the cycle of birth and death. (9.03)

मया ततम् इद ंसवर्ं, जगद ्अ क्तमूितना । मत्स्थािन सवर्भतूािन, न चाह ंतेष्व् अविस्थतः ॥९.४॥

This entire universe is an expansion of Mine. All beings depend on Me (like a chain depends on gold, and the milk products depend on milk). I do not depend on them. (9.04)

न च मत्स्थािन भूतािन, पश्य म ेयोगम् ऐ रम् । भूतभृन् न च भतूस्थो, ममात्मा भूतभावनः ॥९.५॥

Look at the power of My divine mystery. In reality, I, the sustainer and creator of all beings, and yet do not depend on them, and am not ‘attached’ in them. (9.05)

यथाकाशिस्थतो िनत्यं, वायुः सवर्तर्गो महान्। तथा सवार्िण भतूािन, मत्स्थानीत्य् उपधारय ॥९.६॥

Perceive that all beings remain in Me—without any contact or without producing any effect—as the mighty wind, moving everywhere, eternally remains in space. (9.06)

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सवर्भूतािन कौन्तेय, यािन्त मािमकाम् । कल्पक्षये पुनस् तािन, कल्पादौ िवसृजाम्य् अहम् ॥९.७॥

All beings merge into My primary material Nature (Prakriti) at the end of ‘Maha-Kalp’, Kaunteya, and I create them again at the beginning of the next cycle. (9.07)

पर्कृित स्वाम ्अव भ्य, िवसृजािम पुनः पुनः । भूतगर्ामम् इम ंकृत् म्, अवशं पर्कृतेर् वशात् ॥९.८॥

I create the entire multitude of beings, which are under the influence of their own natures, again and again with the help of My material Nature (Prakriti). (9.08)

न च मां तािन कमार्िण, िनब िन्त धनंजय। उदासीनवाद ्आसीनम्, असकं्त तेषु कमर्सु ॥९.९॥

These acts of creation do not bind Me, Dhananjay, because I remain indifferent and unattached to those acts. (9.09)

मयाध्यक्षेण पर्कृितः, सूयते सचारचरम् । हतुेनानेन कौन्तेय, जगद ्िवपिरवतर्ते ॥९.१०॥

Kaunteya, under My supervision, the material Nature (Prakriti) creates all animate and inanimate objects and thus the creation keeps on going. (9.10)

अवजानिन्त मां मूढा, मानुष तनुम् आिशर्तम् । परं भावम् अजानन्तो, मम भूतमहे रम् ॥९.११॥

मोघाशा मोघकमार्णो, मोघज्ञाना वेचेतसः । राक्षसीम् आसुर चैव, पर्कृित मोिहन िशर्ताः ॥९.१२॥

The ignorant persons despise Me when I appear in human form, because they do not know My transcendental nature as the great Lord of all beings, and take Me for an ordinary human being. They are unable to recognize Me, because they have false hopes, false actions, and false knowledge; and possess delusive qualities of fiends and demons. (9.11-12)

महात्मानस् तु मां पाथर्, दवै पर्कृितम् आिशर्ताः । भजन्त्य् अनन्यमनसो, ज्ञात्वा भतूािदम् अ यम् ॥९.१३॥

But great souls, Parth, who possess divine qualities, know Me as immutable; as the material and efficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13)

सततं कीतर्यन्तो मां, यतन्त दढृवर्ताः । नमस्यन्त मां भक्त्या, िनत्ययुक्ता उपासते ॥९.१४॥

Persons of firm resolve seek (worship) Me with ever-steadfast devotion by always reciting My glories, striving to attain Me, and prostrating before Me with love and devotion. (9.14)

ज्ञानयज्ञेन चाप्य् अन्ये, यजन्तो माम् उपासते । एकत्वेन पृथक्त्वने, बहुधा िव तोमुखम् ॥९.१५॥

Some seek (worship) Me by acquiring the knowledge of God. Others worship the infinite as the One in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

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अह ंकर्तुर् अह ंयज्ञः, स्वाधाहम् अहम् औषधम् । मन्तर्ोऽहम् अहम ्एवाज्यम् अहम ्अिग्नर् अह ंहुतम् ॥९.१६॥

िपताहम् अस्य जगतो, माता धाता िपतामहः । वे ं पिवतर्म ् कार, ऋक् साम यजुर् एव च ॥९.१७॥

गितर् भतार् पर्भुः साक्षी, िनवासः शरणं सुहृत् । पर्भवः पर्लयः स्थानं, िनधानं बीजम् अ यम् ॥९.१८॥

I am the ritual, I am the sacrifice, I am the offering, (and the offerings to Yajna such as) I am the herb, I am the mantra, I am the ghee, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable Aum, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (9.16-18)

तपाम्य् अहम् अह ंवषर्ं, िनगृ ाम्य् उत्सृजािम च । अमृतं चैव मृत्यु , सद ्असच् चाहम् अजुर्न ॥९.१९॥

I give heat, I hold water and send as rain. I am immortality as well as death, I am also both the eternal Absolute and the temporal, O, Arjun. (9.19)

तैर्िव ा मां सोमपाः पूतपापा यजै्ञर् इष्ट्वा स्वगर्ित पर्ाथर्यन्ते । ते पुण्यम् आसा सुरेन्दर्लोकम् अ िन्त िद ान् िदिव दवेभोगान् ॥९.२०॥

The doers of the rituals prescribed in the Vedas, the drinkers of the Som10 and whose sins are cleansed; worship Me by doing good deeds for gaining heaven. As a result of their meritorious deeds they go to heaven and enjoy celestial sense pleasures. (9.20)

ते तं भुक्त्वा स्वगर्लोकं िवशाल ंक्षीणे पुण्ये मत्यर्लोकं िवशिन्त । एवं तर्यीधमर्म ्अनुपर्पतर्ा गतागतं कामकामा लभन्ते ॥९.२१॥

They return to the mortal world after enjoying the wide world of heavenly pleasures upon exhaustion of the fruits of their Punya-Karma. Thus following the injunctions of the Vedas, persons working for the fruit of their actions take repeated birth and death. (9.21)

अनन्याश् िचन्तयन्तो मा,ं ये जनाः पयुर्पासते । तेषां िनत्यािभयुक्तानां, योगक्षेमं वहाम्य् अहम् ॥९.२२॥

I personally take care of both spiritual and material welfare of those ever-steadfast devotees who always selflessly remember and adore Me with single-minded contemplation. (9.22)

10 Som is taken to mean juice or the extract of a creeper or a plant of Som. It is mistakenly identified as some form of intoxicant similar to alcohol in certain translations. Now the Som is thought to have been either extinct or not identifiable. Som is repeatedly mentioned in Vedas, leading to conclusion that it was considered important. Especially it was said to be consumed in large amounts by Agni. It is said to be an invaluable drink used by Devs and was available in abundance in north and north-west, especially in Kashmir. Author thinks the Som to be an extract of a plant that helps Yogic process. In present-day Afghanistan, they do have herb by that name and after boiling, its extract is used as a cure for some illness; it is unsure if it is same as the Vedic Som. It was also an important drink of ancient Iran, known by Avestan name ‘haoma.’

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येऽप्य् अन्यदवेता भक्ता, यजन्ते शर् यािन्वताः । तेऽिप माम् एव कौन्तेय, यजन्त्य् अिविधपूवर्कम् ॥९.२३॥

Kaunteya, even those devotees who worship the other deities with faith, they also worship Me, unceremoniously. (9.23)

अह ंिह सवर्यज्ञानां, भोक्ता च पर्भुर् एव च । न तु माम् अिभजानिन्त, तत्त्वेनातश् च्यविन्त ते ॥९.२४॥

Because I, the Supreme Being, alone am the enjoyer of all sacrificial services, and Lord of the universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated cycles of birth and death. (9.24)

यािन्त दवेवर्ता दवेान्, िपतॄन् यािन्त िपतृवर्ताः । भूतािन यािन्त भूतेज्या, यािन्त म ािजनोऽिप माम् ॥९.२५॥

Worshippers of the Devs go to the Devs, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, and My devotees come to Me. (9.25)

पतंर् पुष्पं फलं तोयं, यो मे भक्त्या पर्यच्छितः । तद ्अह ंभक्त्युपहृतम्, अ ािम पर्यतात्मनः ॥९.२६॥

Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and wear/eat the offering of devotion by the pure-hearted. (9.26)

यत् करोिष यद ्अ ािस, यज् जुहोिष ददािस यत् । यत् तपस्यिस कौन्तेय, तत् कुरुष्व मदपर्णम् ॥९.२७॥

Arjun, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (9.27)

शुभाशभुफलैयर् एव,ं मो यसे कमर्बन्धनैः । संन्यासयोगयुक्तात्मा, िवमुक्तो माम् उपैष्यिस ॥९.२८॥

You shall become free from the bondage—good and bad—of Karma and come to Me by this attitude of complete renunciation. (9.28)

समोऽह ंसवर्भूतेषु, न मे षे्योऽिस्त न िपर्यः । ये भजिन्त तु मा ंभक्त्या, मिय ते तेषु चाप्य् अहम् ॥९.२९॥

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with love and devotion are very close to Me, and I am also very close to them. (9.29)

अिप चेत् सुदरुाचारो, भजते माम् अनन्यभाक् । साधुर् एव स मन्त ः, सम्यग् विसतो िह सः ॥९.३०॥

Even the most sinful person if resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)

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िक्षपर्ं भवित धमार्त्मा, श च्छािन्त िनगच्छित ।

कौन्तेय पर्ितजानीिह, न मे भक्तः पर्णश्यित ॥९.३१॥

Such a person soon becomes righteous and attains everlasting peace. Kaunteya, be aware, that My devotee shall never perish or fall down. (9.31)

मां िह पाथर् पािशर्त्य, येऽिप स्युः पापयोनयः। ि यो वैश्यास् तथा शूदर्ास्, तेऽिप यािन्त परा ंगितम् ॥९.३२॥

Anybody and everybody, including businessmen, workers, ladies and sinful, can attain the Supreme Abode by just surrendering unto Me with loving devotion, O, Parth. (9.32)

िक पुनर् बर्ा णाः पुण्या, भक्ता राजषर्यस् तथा अिनत्यम् असुखं लोकम,् इमं भजस्व माम् ॥९.३३॥

Then, isn’t it pointless to state that the wise and devout sages attain the Supreme Being (By surrendering unto me). Therefore, having obtained this joyless and transitory human life, one should always worship Me with loving devotion. (9.33)

मन्मना भव म क्तो, म ाजी मां नमस्कुरु। माम् एवैष्यिस युक्त्वैवम् आत्मानं मत्परायणः॥९.३४॥

Always think of Me, be devoted to Me, worship (seek) Me, and bow down to Me. Thus uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me. (9.34)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेराजिव ाराजगु योगो नाम नवमोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Raj-Vidya-Raj-Guhya-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Nine.

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10

Vibhuti- Yog (Manifestation of the Absolute)

शर्ीमभगवानुवाच भूय एव महाबाहो, शृणु मे परम ंवचः।

यत् तेऽह ंपर्ीयमाणाय, व यािम िहतकाम्यया ॥१०.१॥

The God spoke

Mahabaho, listen yet again to My supreme word that I shall speak, wishing for your welfare, to you, who holds me as very dear. (10.01)

न मे िवदःु सुरगणाः, पर्भवं न महषर्यः। अहम् आिदर् िह दवेानां, महष णां च सवर्शः ॥१०.२॥

Neither the Devs, nor the great sages know My origin, because I am the origin of all celestial controllers and also of great sages. (10.02)

यो माम ्अजम् अनािद च, वेि लोकमहे रम्। असंमूढः स मत्यषु, सवर्पापैः पर्मचु्यते ॥१०.३॥

One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and becomes liberated from all the sins. (10.03)

बुि र् ज्ञानम् असंमोहः, क्षमा सत्यं दमः शमः । सुखं दःुखं भवोऽभावो, भयं चाभयम् एव च ॥ १०.४॥

अिहसा समता तुि स्, तपो दानं यशोऽयशः । भविन्त भावा भतूानां, म एव पृथिग्वधाः ॥१०.५॥

Reason, discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness; nonviolence, equanimity, contentment, austerity, charity, fame, ill famethese diverse qualities in human beings arise from Me alone. (10.04-05)

महषर्यः स पूव, चत्वारो मनवस् तथा। म ावा मानसा जाता, येषां लोक इमाः पर्जाः ॥१०.६॥

Even before seven great sages (Bhrigu etc.), the four (Sanak etc) the ‘mind-children’ of Lord Brahma and several Manus were created by My will (from My potential energy). All these people in the world are their progeny. (10.06)

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एतां िवभूित योगं च, मम यो वेि तत्वतः। सोऽिवकम्पेन योगेन, युज्यते नातर् संशयः ॥१०.७॥

One who truly understands My manifestations and yogic powers is united with Me by unswerving devotion. There is no doubt about it. (10.07)

अह ंसवर्स्य पर्भवो, म ः सवर्ं पर्वतर्ते। इित मत्वा भजन्ते मां बुधा भावसमिन्वताः ॥१०.८॥

I am the origin of all. Everything emanates from Me. The wise ones, who understand this, adore Me with love and devotion. (10.08)

मिच्च ा म तपर्ाणा, बोधयन्तः परस्परम ्।, कथयन्त मां िनत्यं, तुष्यिन्त च रमिन्त च ॥१०.९॥

My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)

तेषां सततयुक्तानां, भजतां पर्ीितपूवर्कम्। ददािम बुि योगं तं, माम् उपयािन्त ते ॥१०.१०॥

I give the knowledge and understanding of the metaphysical scienceto those who are ever united with Me and lovingly adore Meby which they come to Me. (10.10)

तेषाम् एवानुकम्पाथर्, अहम् अज्ञानजं तमः। नाशयाम्य् आत्मभावस्थो, ज्ञानदीपेन भास्वता ॥१०.११॥

I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11)

अजुर्न उवाच परं बर्म्ह परं धाम, पिवतंर् परम ंभवान् ।

पुरुषं शा तं िद म्, आिददवेम् अजं िवभुम ्॥१०.१२॥ आहुस् त्वाम ्ऋषयःसव, दवेिषर् नारदस् तथा ।

अिसतो दवेलो ासः, स्वयं चैव बर्वीिष मे ॥१०.१३॥ Arjun said

You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the primal God, the unborn, and the omnipresent. All saints and sages (Sage Narad, Asit, Deval and Vyas) have thus acclaimed You, and now You, Yourself are also telling it to me. (10.12-13)

सवर्म् एतद ्ऋतं मन्ये, यन् मां वदिस केशव। न िह ते भगवन् िक्त, िवदर्ु दवेा न दानवाः ॥१०.१४॥

O, Keshav, I believe all that You have told me to be true. O, Lord, neither the Devs nor the Danavs (demons) fully understand Your real nature. (10.14)

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स्वयम् एवात्मनात्मानं, वेत्थ त्वं पुरुषो म। भूतभावन भूतेश, दवेदवे जगत्पतेः ॥१०.१५॥

O, Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15)

वकु्तम् अहर्स्य् अशेषेण, िद ा ह्य् आत्मिवभूतयः । यािभर् िवभूितिभर् लोकान्, इमांस् त्वं ा ित िस ॥१०.१६॥

Therefore, You alone are able to fully describe Your own divine glorieshe manifestationsby which You exist pervading all the universe. (10.16)

कथं िव ाम् अह ंयोिगस,् त्वां सदा पिरिचन्तयन् । केषु केषु च भावेषु, िचन्त्योऽिस भगवन् मया ॥१०.१७॥

How may I know You, O, Bhagavan11, by constant contemplation? In what form of manifestation are You to be thought of by me? (10.17)

िवस्तरेणात्मन योगं, िवभूित च जनादर्न । भूयः कथय तृि र् िह, शृण्वतो नािस्त मेऽमृतम् ॥१०.१८॥

Janardan, explain to me again in more detail, Your yogic power and glory; because I can never be satiated by hearing Your nectar-like words. (10.18)

शर्ी भगवानुवाच हन्त ते कथियष्यािम, िद ा ह्य् आत्मिवभूतयः।

पर्ाधान्यतः कुरुशर्े , नास्त्य् अन्तो िवस्तरस्य म े॥१०.१९॥

The God Said

Well, Kuru-Shrestha, I shall explain to you My only a few prominent divine manifestations, because My manifestations are endless. (10.19)

अहम् आत्मा गुडाकेश, सवर्भूताशयिस्थतः । अहम् आिद मध्यं च, भूतानाम् अन्त एव च ॥१०.२०॥

Gudakesh, I am the Supreme Spirit (Supersoul) abiding in the inner psyche of all beings. I am also the creator, maintainer, and destroyeror the beginning, the middle, and the endof all beings. (10.20)

आिदत्यानाम् अह ंिवष्णुर्, ज्योितषां रिवर् अंशमुान् । मरीिचर् मरुताम् अिस्त, नक्षतर्ाणाम् अह ंशशी ॥१०.२१॥

I am the sustainer Lord Vishnu among the children of Aditi, I am the radiant sun among the luminaries, among the controllers of wind, I am the Marichi (a Dev), I am the moon among the celestial bodies. (10.21)

11 Lord Krishna has been addressed by Arjun as Bhagavan that means ‘Divine’ and not yet as Bhagavaan, meaning the God.

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वेदानां सामवेदोऽिस्म, दवेानाम् अिस्म वासवः । इिन्दर्याणां मन ािस्म, भूतानाम् अिस्म चेतना ॥१०.२२॥

I am the Sama-Ved among the Vedas, I am the Indra among the Devs (Celestial Rulers), I am the mind among the senses, I am the consciousness in living beings. (10.22)

रुदर्ाणां शंकरश् चािस्म, िव ेशो यक्षरक्षसाम ्। वसूनां पावकश् चािस्म, मेरुः िशखािरणाम् अहम् ॥१०.२३॥

I am Lord Shiv among the Rudras, I am the Kuber (the God of wealth) from among the Yakshas and Rakshas’, I am the fire god, and among the mountains, I am the Meru Mountain. (10.23)

पुरोधसां च मुख्यं मा,ं िवि पाथर् बहृस्पितम ्। सेनानीनाम् अह ंस्कन्दः, सरसाम् अिस्म सागरः ॥१०.२४॥

Parth, I am the Brihaspati (God’s priest) among the priests, and among the army generals, I am Skanda, (the army general of the Devs), I am the ocean among the bodies of water. (10.24)

महष णां भृगुर् अह,ं िगराम् अस्म्य् एकम् अक्षरम्। यज्ञानां जपयज्ञोऽिस्म, स्थावराणां िहमालयः ॥१०.२५॥

Among the great sages, I am Bhrigu, I am the monosyllable cosmic sound, Aum (Om), among the words; Among the Yog of chanting, I am the chanting of mantra, among the unmovables, I am the Himalaya. (10.25)

अ त्थः सवृर्क्षाणां, दवेष णां च नारदः । गन्धावार्णा ंिचतर्रथः, िस ानां किपलो मुिनः ॥१०.२६॥

I am the Peepal tree among the trees, Narad among the sages, Chitrarath among the Gandharvas, and among the great geniuses I am Kapil muni. (10.26)

उचै्चःशर्वसम् अ ानां, िवि माम् अमृतो वम ्। ऐरावतं गजेन्दर्ाणां, नराणां च नरािधपम् ॥१०.२७॥

आयुधानाम् अह ंवजंर् धेनूनाम् अिस्म कामधुक् । पर्जनश् चािस्म कन्दपर्ः, सपार्णाम् अिस्म वासुिकः ॥१०.२८॥

Among horses, I am Uchhaishrava. Know Me as the Airavat12 among the Elephants and the Kings among the men. I am Vajra, (the thunderbolt) among the weapons, Kama-Dhenu among the cows, I am the Cupid for procreation and Vasuki among the snakes. (10.27-28)

अनन्तश् चािस्म नागानां, वरुणो यादसाम् अहम्। िपतृणाम् अयर्मा चािस्म, यमः संयमताम् अहम् ॥१०.२९॥

पर्ह्लादश् चािस्म दतै्यानां, कालः कलयताम् अहम्। मृगाणां च मृगेन्दर्ोऽह,ं वैनतेय पिक्षणाम् ॥१०.३०॥

Among the Cobras, I am Anant (‘Shesh-Naag’), among beings of water, I am the water-god Varun-Dev, among the ancestors (Pitru) I am Pitru by name ‘Aryama’ and among the controller who limit, I

12 Airavat is said to be a kind of elephant who has (or had) multiple trunks.

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am the God of Death. Among Daityas, I am Prahalad, I am the time, I am the lion among the beasts, and the Eagle, the king of birds among birds. (10.29-30)

पवनः पवताम् अिस्म, रामः श भृताम् अहम् । झषाणां मकरश ्चािस्म, ोतसाम् अिस्म जाह्नवी ॥१०.३१॥

I am the wind among the purifiers, and Lord Rama among the warriors. I am the crocodile among the marine-lives, and the holy Ganges river among the rivers. (10.31)

सगार्णाम् आिदर् अन्त , मध्यं चैवाहम् अजुर्न । अध्यात्मिव ा िव ानां, वादः पर्वदताम् अहम् ॥१०.३२॥

I am the beginning, the middle, and the end of all creation, Arjun. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32)

अक्षराणाम् अकारोऽिस्म, न् ः सामािसकस्य च । अहम् एवाक्षयः कालो, धाताह ंिव तोमुखः ॥१०.३३॥

I am the letter ‘A13’ among the alphabets. I am the dual compound among the compounded words. I am the endless time. I am the sustainer, and I am omniscient. (10.33)

मृत्युः सवर्हर ाहम,् उ व भिवष्यताम् । कीितः शर्ीर् वाक् च नारीणां, स्मृितर् मेधा धृित क्षमा ॥१०.३४॥

I am the all devouring death, and also the origin of the future. I am the fame, prosperity, speech, memory, intellect, resolve, and forgiveness in women. (10.34)

बृहत्साम तथा सा ा,ं गायतर्ी छन्दसाम् अहम् । मासानां मागर्शीष ऽहम्, ऋतूनां कुसुमाकरः ॥१०.३५॥

In the SamaVedic hymns I am the Bruhatsaam and among the mantras I am Gayatri-Mantra. Among the months, I am Margashirsh month (November-December) and I am the spring among the seasons. (10.35)

ूतं छलयताम् अिस्म, तेजस् तेजिस्वनाम् अहम् । जयोऽिस्म वसायोऽिस्म, सत्त्वां सत्त्ववताम् अहम् ॥१०.३६॥

I am gambling of the cheats; splendour of the splendid; victory of the victorious; resolution of the resolute; and goodness of the good. (10.36)

वृष्णीनां वासुदवेोऽिस्म, पाण्डवानां धनंजयः । मुनीनाम् अप्य् अह ं ासः, कवीनाम् उशना किवः ॥१०.३७॥

दण्डो दमयताम् अिस्म, नीितर् अिस्म िजगीषताम् ॥१०.३७॥ मौनं चैवािस्म गु ानां, ज्ञानं ज्ञानवताम् अहम् ॥१०.३८॥

I am Krishna among the Vrishni Clan, Arjun among the Pandavs, Vyas among the sages and Ushan (also famous as Guru Shukracharya, Teacher of the Rakshasas) among the philosophers. I am

13 Not the English alphabet ‘A’, but the consonant pronounciation of ‘A’, which unfailingly gets automatically pronounced while uttering any alphabet by everyone in every language of the world.

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the power of the rulers, the statesmanship of the seekers of victory. I am silence among the mysteries, and the Self-knowledge of the knowledgeable. (10.37-38)

यच् चािप सवर्भतूानां, बीजं तद ्अहम् अजुर्न। न तद ्अिस्त िवना यत् स्यान, मया भूतं चराचरम् ॥१०.३९॥

I am the origin of all beings, Arjun. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)

नान्तोऽिस्त मम िद ानां, िवभूतीनां परंतप । एष तू ेशतः पर्ोक्तो, िवभूतेर् िवस्तरो मया ॥१०.४०॥

There is no end of My divine manifestations, Parantap. This is only a brief description by Me of the extent of My divine manifestations. (10.40)

यद ्यद ्िवभूितमत् सत्त्वं, शर्ीमद ्ऊिजतम् एव वा । तत् तद ्एवावगच्छ त्व,ं मम तेजोऽशसंभवम ्॥१०.४१॥

Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a very small fraction of My splendour. (10.41)

अथवा बहुनैतेन, िक ज्ञातेन तवाजर्न । िव भ्याहम् इद ंकृत् म,् एकांशेन िस्थतो जगत् ॥१०.४२॥

What is the need for this detailed knowledge, Arjun? I continually support the entire universe by a very small fraction of My divine power. (10.42)

ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ी कृष्णाजुर्नसंवाद े िवभूितयोगो नाम दशमोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vibhuti-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Ten.

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11

Vishwa-Rup-Darshan-Yog (Vision of the Cosmic Form)

अजुर्न उवाच मदनुगर्हाय परम,ं गु म् अध्यात्मसंिज्ञतम् ।

यत् त्वयोकं्त वचस् तेन, मोहोऽयं िवगतो मम ॥११.१॥

Arjun said

My illusion is dispelled by the profound words of wisdom You spoke—out of compassion towards—me about the supreme secret of Spirit. (11.01)

भवाप्ययौ िह भतूानां, शर्ुतौ िवस्तरशो मया । त्व ः कमलपतर्ाक्ष, माहात्म्यम ्अिप चा यम् ॥११.२॥

Kamalpatraksh, I have heard from You in detail about the origin and dissolution of beings, and Your immutable glory. (11.02)

एवम् एतद ्यथात्थ त्वम,् आत्मानं परमे र । दर् ुम् इच्छािम ते रुपम्, ऐ रं पुरुषो म ॥११.३॥

You are as You have said, the Parameshwar (God), yet I wish to see Your divine cosmic form, O, Purushottam, the Supreme Being. (11.03)

मन्यसे यिद तच् छक्यं, मया दर् ुम् इित पर्भो । योगे र ततो मे त्व,ं दसर्यात्मानम् अ यम् ॥११.४॥

Prabho (God), if You think it is possible for me to see Your universal-form, then, Yogeshwar14 (God), show me Your immutable complete eternal form. (11.04)

शर्ीभगवानुवाच पश्य म ेपाथर् रुपािण, शतशोऽथ सह श: ।

नानािवधािन िद ािन, नानवणार्कृतीिन च ॥११.५॥

पश्यािदत्यान् वसून् रुदर्ान्, अि नौ मरुतस् तथा । बहून्य् अदृ पूवार्िण, पश्या यार्िण भारत ॥११.६॥

इहकैस्थं जगत् कृत् ं, पश्या सचराचरम् । मम दहे ेगुडादशे, यच् चान्यद ्दर् ुम् इच्छािस ॥११.७॥

14 Yogeshwar literally means, God of the Yogis. The word is used here to indicate the God in His full Glory

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The God Said

Parth, behold My hundreds and thousands of multifarious divine forms of different colours and shapes. Behold, Bharat, all the celestial beings, and many wonders never seen before. Also behold Gudakesh, the entire creationanimate, inanimate, and whatever else you like to seeall at one place in My body. (11.05-07)

न तु मां शक्यसे दर् ुम्, अनेनैव स्वचक्षुषा । िद ं ददािम ते चक्षुः, पश्य मे योगम् ऐ रम ्॥११.८॥

But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08)

सजयं उवाच एवम् उक्त्वा ततो राजन्, महायोगे रो हिरः ।

दसर्यामास पाथार्य, परमं रुपम् ऐ रम् ॥११.९॥

Sanjay said King Dhritarashtra, having said this; Great Yogeshwar, the great Lord of the mystic power of yog,

the Hari (God Vishnu), revealed His supreme majestic form to Parth. (11.09)

अनेकवक्तर्नयनम्, अनेकाद्भुतदशर्नम् । अनेकिद ाभरणं, िद ानेको तायुधम् ॥११.१०॥

िद माल्याम्बरधरं िद गन्धानुलेपनम्। सवार् यर्मयं दवेम्, अनन्तं िव तोमुखम् ॥११.११॥

Arjun saw the Lord with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding many divine weapons. Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides. (11.10-11)

िदिव सूयर्सह स्य, भवेद ्युगपद ्उित्थता । यिद भाः सदशृी सा स्याद,् भासस् तस्य महात्मनः ॥११.१२॥

If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12)

ततैर्कस्थं जगत् कृत् ं, पर्िवभक्तम् अनेकधा । अपश्यद ्दवेदवेस्य, शरीरे पाण्डवस् तदा ॥११.१३॥

Pandav saw the entire universe, having several different descriptions divided in many ways, but standing as all in One, and One in all in the transcendental body of Krishna. (11.13)

ततः स िवस्मयािव ो, हृ रोमा धनंजयः । पर्णम्य िशरसा दवें, कृता िलर् अभाषत ॥११.१४॥

Having seen the cosmic form of the Lord, Dhananjaya was filled with wonder; and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)

अजुर्न उवाच पश्यािम दवेांस् तव दवे दहे े

सवार्ंस् तथा भूतिवशेषसंघान्।

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बर् ाणम् ईशं कमलासनस्थम् ऋष सवार्न् उरगांश् िद ान ॥११.१५॥

Arjun said

O, Lord, I see in Your body all Devs, Gods, supernatural controllers, and multitude of beings, sages, and celestials. (11.15)

अनेकबाहूदरववतर्नेतंर् पश्यािम त्वां सवर्तोऽनन्तरूपम्। नान्तं न मध्यं न पुनस् तवािद पश्यािम िव े र िव रुप ॥११.१६॥

O, Vishweshvar (O, Lord of the universe), I see You everywhere with infinite form, with many arms, stomachs, faces, and eyes. O, Lord of the Universe, in Your Universe-Form, I see neither your beginning nor the middle nor the end. (11.16)

िकरीिटनं गिदनं चिकर्णं च तेजोरािश सवर्तो दीि मन्तम्। पश्यािम त्वां दिुनरी यं समन्ता दी ानलाकर् ुितम् अपर्मेयम् ॥११.१७॥

I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all around like the immeasurable brilliance of the sun and the blazing fire. (11.17)

त्वम् अक्षरं परम ंवेिदत ं त्वम ्अस्य िव स्य परं िनधानम् । त्वम ्अ यः शा तधमर्गो ा सनातनस् त्वं पुरुषो मतो मे ॥११.१८॥

I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit, and protector of the Sanatan (eternal) order (Dharma). (11.18)

अनािदमध्यान्तम् अनन्तवीयर्म्अनन्तबाहु ंशिशसूयर्नेतर्म् । पश्यािम त्वां दी हुताशवक्तंर्

स्वतेजसा िव म् इद ंतपन्तम् ॥११.१९॥ I see You with infinite power, without beginning, middle, or end; with many arms, with the sun

and the moon as Your eyes, with Your mouth as a blazing fire scorching the universe with Your radiance. (11.19)

ावापृिथ ोर इदम् अन्तरं िह ा ं त्वयैकेन िदश सवार्ः । दषृ्ट्वाद्भुतं रूपम् उगर्ं तवेद ंलोकतर्यं पर् िथतं महात्मन् ॥११.२०॥

O, Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvellous and terrible form, the three worlds are trembling with fear. (11.20)

अमी िह त्वां सुरसंघा िवशिन्त केिचद ्भीताः पर् लयो गृणिन्त । स्वस्तीत्य् उक्तवा महिषिस संघाः स्तुविन्त त्वा ंस्तुितिभः पुष्कलािभः ॥११.२१॥

Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories in fear. A multitude of perfected beings hail and adore You with abundant praises. (11.21)

रुदर्ािदत्या वसवो ये च साध्या िव ेऽि नौ मरुतश् चोष्मपा । गन्धवर्यक्षासुरिस संघा वीक्षन्ते त्वां िविस्मताश ्चैव सव ॥११.२२॥

रुपं महत् ते बहुवक्तर्नेतंर् महाबाहो बहुबाहूरुपादम् । बहूदरं बहुदं ाकरालं दषृ्ट्वा लोकाः पर् िथतास् तथाऽहम् ॥११.२३॥

All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear and so do I, Mahabaho. (11.22-23)

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नभःस्पृशं दी म ्अनेकवणर्ं ा ाननं दी िवशालनेतर्म् । दषृ्ट्वा िह त्वा ंपर् िथतान्तरात्मा धृित न िवन्दािम शम ंच िवष्णो ॥११.२४॥

I am disturbed and find neither peace nor courage, Vishno, after seeing Your effulgent and colourful form touching the sky, and Your wide open mouth with large shining eyes. (11.24)

दं ाकरालािन च ते मुखािन दृ वैव कालानलसि भािन । िदशो न जाने ने लभे च शमर् पर्सीद दवेेश जगि वास ॥११.२५॥

I lose my sense of direction and find no comfort after seeing Your mouths with fearful teeth glowing like the fires of cosmic dissolution. Have mercy on me! O, Devesh the Lord of celestial rulers, and refuge of the universe. (11.25)

अमी च त्वा ंधृतरा स्य पुतर्ाः सव सहवेाविनपालसंघैः भीष्मो दर्ोणः सूतपुतर्स् तथासौ सहास्मदीयैर् अिप योधमुख्यैः ॥११.२६॥

वक्तर्ािण ते त्वरमाणा िवशिन्त दं ाकरालािन भयानकािन । केिचद ्िवलग्ना दशनान्तरेषु संदशृ्यन्ते चूिणतैर् उ माङ्गै ॥११.२७॥

All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible teeth. Some are seen caught in between the teeth with their heads crushed. (11.26-27)

यथा नदीनां बहवोऽम्बुवेगाः समुदर्म् एवािभमुखा दर्विन्त । तथा तवामी नरलोकवीरा िवशिन्त वक्तर्ाण्य् अिभिवज्वलिन्त ॥११.२८॥

These warriors of the mortal world are entering Your blazing mouths as many torrents of the rivers enter into the ocean. (11.28)

यथा पर्दी ंज्वलनं पतङ्गा िवशिन्त नाशाय समृ वेगाः । तथैव नाशाय िवशिन्त लोकास ्तवािप वक्तर्ािण समृ वेगः ॥११.२९॥

All these people are rapidly rushing into Your mouths for destruction as moths rush with great speed into the blazing flame for destruction. (11.29)

लेिल से गर्समानः समन्ताल् लोकान् समगर्ान् वदनैर् ज्वलि ः । तेजोिभर् आपूयर् जगत् समगर्ं भासस् तवोगर्ाः पर्तपिन्त िवष्णो ॥११.३०॥

You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is filling the entire universe with effulgence and burning it, O, Vishno (O, God Vishnu). (11.30)

आख्यािह म ेको भवान् उगर्रुपो नमोऽस्ते ते दवेवर पर्सीद । िवज्ञातुम् इच्छािम भवन्तम् आ ंन िह पर्जानािम तव पर्वृि म् ॥११.३१॥

Tell me, who are You in such a fierce form? My salutations to You, O, Deva-Var (O, God), the best of all celestial rulers, be merciful! I wish to understand You, O, Adyam, (O, God), Pimal Being, because I do not know Your mission. (11.31)

शर्ीभगवानुवाच कालोऽिस्म लोकक्षयकृत् पर्वृ ो लोकान् समाहतुर्म् इह पर्वृ ः ।

ऋतेऽिप त्वां न भिवष्यिन्त सव येऽविस्थताः पर्त्यनीकेषु योधाः ॥११.३२॥

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The God said

I am death, the mighty destroyer of the world. Currently, I am occupied in destruction of all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32)

तस्मात् त्वम् उ ि यशो लभस्व िजत्वा शतुर्न् भुङ व राज्यं समु म् । मयैवैते िनहताः पूवर्म् एव िनिम मातंर् भव स सािचन् ॥११.३३॥

Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You become only an instrument. (11.33)

दर्ोणं च भीष्मं च जयदर्थं च कणर्ं तथान्यान् अिप योधवीरान् । मया हतांस् त्वं जिह मा िथ ा

युध्यस्व जेतािस रणे सप ान् ॥११.३४॥ Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquer

the enemies in the battle; therefore, fight! (11.34)

संजय उवाच एतच् छुत्वा वचनं केशवस्य

कृता िलर् वेपमानः िकरीटी । नमस्कृत्वा भूय एवाह कृष्णा

सगद्ग्द ंभीतभीतः पर्णम्य ॥११.३५॥ Sanjay said

Having heard these words of Keshav; Arjun, his crown on the head, trembling with folded hands, prostrated with fear and spoke to Krishna in a choked voice. (11.35)

अजुर्न उवाच स्थाने हृषीकेश तव पर्कीत्यार् जगत् पर्हृष्यत्य् अनुरज्यते च ।

रक्षांिस भीतािन िदशो दर्विन्त सव नमस्यिन्त च िस संघाः ॥११. ३६॥

Arjun said

Rightly so, Hrishikesh, the world delights and rejoices in singing your glory, the terrified demons flee in all directions and the hosts of sages bow to You in adoration. (11.36)

कस्माच् च ते न नमेरन् महात्मन् गरीयसे बर् णोऽप्य् आिदकतर् ।

अनन्त दवेेश जगि वास त्वम् अक्षरं सद ्असत् तत्परं यत् ॥११.३७॥

Why should they notO, great soulbow to You, the original creator who is even greater than the creator of material worlds? O, infinite Lord, O, God of all celestial rulers, O, abode of the universe, You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (11.37)

त्वम् आिददवेः पुरुषः पुराणस् त्वम् अस्य िव स्य परं िनधानम ्।

वे ािस वे ं च परं च धाम त्वया ततं िव म् अनन्तरुप ॥११.३८॥

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You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe. You are the knower, the object of knowledge, and the Supreme Abode. You, O, Lord of the infinite form, pervade the entire universe. (11.38)

वायुर् यमोऽिगर्र् वरुणः शशाङकः पर्जापितस् त्वं पर्िपतामह । नमो नमस्तेऽस्तु सहसर्कृत्वः पुन भूयोऽिप नमो नमस्ते ॥११.३९॥

You are the controller of death, the fire, the wind, the water god, the moon god, and the creator, as well as the father of the creator. Salutations to You a thousand times, and again and again salutations to You. (11.39)

नमः पुरस्ताद ्अथ पृ तस् ते नमोऽस्तु ते सवर्त एव सवर् । अनन्तवीयार्िमतिवकर्मस् त्वं सवर्ं समा ोिष ततोऽिस सवर्ः ॥११.४०॥

My salutations to You from all sides O, Lord, my obeisance to You from all sides. You are infinite valour and the boundless might. You pervade everything, and, therefore, You are everywhere and in everything. (11.40)

सखेित मत्वा पर्सभं यद ्उकं्त ह ेकृष्ण ह ेयादव ह ेसखेित । अजानता मिहमानं तवेद ंमया पर्मादात् पर्णयेन वािप ॥११.४१॥

Considering You merely as a friend, and not knowing Your greatness, I have inadvertently addressed You as ‘Krishna’, ‘Yadav’, and ‘friend’ merely out of affection or carelessness. (11.41)

यच् चावहासाथर्म् असत्कृतोऽिस िवहारश्य्यासनभोजनेषु । एकोऽथवाप्य् अच्युत तत्समक्षं तत् क्षामये त्वाम् अहम् अपर्मेयम ्॥११.४२॥

In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at meals; when alone, or in front of others; Achuta, the immeasurable One, I implore You for forgiveness. (11.42)

िपतािस लोकस्य चराचरस्य त्वम् अस्य पूज्य गरुुर् गरीयान । न त्वत्स्यमोऽस्त्य ्अभ्यिधकः कुतोऽन्यो लोकतर्येऽप्य् अपर्ितमपर्भाव ॥११.४३॥

You are the father of this animate and inanimate world, and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You? O, Being of incomparable glory. (11.43)

तस्मात् पर्णम्य पर्िणधाय कायं पर्सादये त्वाम् अहम् ईशम् ई म ्। िपतेव पुतर्स्य सखेव सख्युः िपर्यः िपर्यायाहर्िस दवे सोढुम् ॥११.४४॥

Therefore, O, adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O, Lord. (11.44)

अदृ पूवर्ं हृिषतोऽिस्म दषृ्ट्वा भयेन च पर् िथतं मनो मे । तद ्एव मे दशर्य दवे रुपं पर्सीद दवेेश जगि वास ॥११.४५॥

Beholding that which has never been seen before delights me, and yet my mind is tormented with fear. Therefore, O, God of celestial rulers, the refuge of the universe, have mercy on me; and show me your Lord Vishnu’s normal four-armed form. (11.45)

िकरीिटनं गिदनं चकर्हस्तम् इच्छािम त्वां दर् ुम् अह ंतथवै ।

तेनैव रुपेण चतुभुर्जेन सहसर्बाहो भव िव मूत ॥११.४६॥

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I wish to see You with a crown, holding mace and discus in Your hands. Therefore, O, Lord with thousand arms and universal form, please appear in the four-armed form. (11.46)

शर्ीभगवानुवाच

मया पर्स ेन तवाजुर्नेद ंरुपं परं दिशतम् आत्मयोगात् । तेजोमयं िव म् अनन्तम् आ ं

यन् मे त्वदन्येन न दृ पूवर्म् ॥११.४७॥

The God Said Arjun, being pleased with you I have shown you, through My own yogic powers, this particular

supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47)

न वेदयज्ञाध्ययनैर् न दानैर् न च िकर्यािभर् न तपोिभर् उगर्ैः । एवंरुपः शक्य अह ंनृलोके दर् ु ंत्वदन्येन कुरुपर्वीर ॥११.४८॥

Kurupravir, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can I be seen in this cosmic form by any one other than you in this human world. (11.48)

मा ते था मा च िवमूढभावो दषृ्ट्वा रुपं घोरम् ईदङृ्ममेदम् । पेतभीः पर्ीतमनाः पुनस् त्वं तद ्एव म ेरुपम् इद ंपर्पश्य ॥११.४९॥

Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49)

संजय उवाच इत्य् अजुर्नं वासुदवेस् तथोक्त्वा स्वकं रुपं दशर्यामास भूयः ।

आ ासयामास च भीतम् एनं भतू्वा पुनः सौम्यवपुर् महात्मा ॥११.५०॥ Sanjay said

After speaking like this to Arjun, Vaasudev revealed His four-armed form. And then assuming His pleasant human form, Lord Krishna, the Great One, consoled Arjun who was terrified. (11.50)

अजुर्न उवाच दषृ्ट्वेद ंमानुषं रुपं, तव सौम्यं जनादर्न ।

इदानीम् अिस्म संवृ ः, सचेताः पर्कृित गतः ॥११.५१॥

Arjun said

Janardan, seeing this lovely human form of Yours, I have now become tranquil and I am normal again. (11.51)

शर्ीभगवानुवाच सुददुर्शर्म् इद ंरुपं, दृ वानिस यन् मम ।

दवेा अप्य् अस्य रुपस्य, िनत्यं दशर्नकािङ्क्षणः ॥११.५२॥

The God said This four-armed form of Mine that you have seen is very difficult, indeed, to see. Even Devs, the

celestial controllers are ever longing to see this form. (11.52)

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नाह ंवेदर्ै न तपसा, न दानेन न चेज्यया । शक्य एवंिवधो दर् ु ,ं दृ वानिस मां यथा ॥११.५३॥

This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas, or by austerity, or by acts of charity, or by the performance of rituals. (11.53)

भकत्या त्व् अनन्यया शक्य, अहम् एवंिवधोऽजुर्न । ज्ञातंु दर् ु ंच त वेन, पर्वे ु ंच परंतप ॥॥११.५४॥

However, Arjun, through single-minded devotion alone, I can be seen in this form and Parantap, can be known in essence, and also can be reached. (11.54)

मत्कमर्कृन् मत्परमो, म क्तः सङ्गविजतः । िनवरः सवर्भूतेषु, यः स माम् एित पाण्डव ॥११.५५॥

The one who does all works as if being done for Me, and to whom I am the Supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being; attains Me, Pandav. (11.55)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद े िव रुपदशर्नयोगो नाम एकादशोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vishwa-Rup-Darshan-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eleven.

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12

Bhakti Yog (Path of Devotion)

अजुर्न उवाच एवं सततयुक्ता ये, भक्तास् त्वा ंपयुर्पासते ।

ये चाप्य् अक्षरम ्अ कं्त, तेषां के योगिव मा: ॥१२.१।

Arjun Asked

Those ever steadfast devotees who worship the personal aspect of God ‘Saguna-Sakar15’ (with form akin to Idol or symbol worship, lending shape and quality to God), and others who worship the impersonal aspect, or the ‘Nirguna-Nirakar,16 (formless, akin to Idol-less, symbol-less worship) Absolute; which of these has the best knowledge of yog? (12.01)

शर्ीभगवानुवाच मय्य् आवेश्य मनो ये मा,ं िनत्ययुक्ता उपासते ।

शर् या परयोपेतास्, ते मे युक्ततमा मताः ॥१२.२॥

The God Said

Those ever steadfast devotees who worship with supreme faith by fixing their mind on a personal form of God, I consider them to be mine and the best yogis. (12.02)

ये त्व् अक्षरम् अिनदश्यम् अ कं्त पयुर्पासते । सवर्तर्गम् अिचन्त्यं च, कूटस्थम् अचलं धर्ुवम् ॥१२.३॥

संिनयम्येिन्दर्यगर्ामं, सवर्तर् समबु यः । ते पर्ा ुविन्त माम् एव सवर्भूतिहते रताः ॥१२.४॥

But those others (Idol-less Worshippers) who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless impersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures, also attain Me (God). (12.03-04)

क्लेशोऽिधकतरस् तेषाम्, अ क्तासक्तचेतसाम् । अ क्ता िह गितर् दःुखं, दहेवि र् अवाप्यते ॥१२.५॥

15 ‘Sagun-Sakar’ literally means ‘with qualities and shape’ that is size, shape, temperament etc. Idol worship is ‘Sagun-Sakar’ worship.

16 ‘Nirgun-Nirakar’ literally means without quality and without shape. ‘Nirgun-Nirakar’ worship is idol-less worship.

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Self-realization is more difficult for (Idol-less Worshippers) those who fix their mind on the impersonal, unmanifest, and formless Absolute; because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05)

ये तु सवार्िण कमार्िण, मिय संन्यस्य मत्पराः । अनन्येनैव योगेन, मां ध्यायन्त उपासते ॥ १२.६॥

तेषाम् अह ंसमु तार्, मृत्युसंसारसागरात् । भवािम निचरात् पाथर्, मय्य् आविेशतचेतसाम् ॥१२.७॥

For those who worship the Supreme with unswerving devotion as a personal deity (idol) of their choice, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; Parth, I swiftly become their saviorfrom the world that is the ocean of death and transmigrationwhose thoughts are set on My personal form. (12.06-07)

मय्येव मन आधत्स्व, मिय बुि िनवेशय । िनविसष्यिस मय्येव, अत ऊध्वर्ं न संशय ॥१२.८॥

Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditation and contemplation. Thereafter you shall certainly attain Me. (12.08)

अथ िच ं समाधातंु, न शक्नोिष मिय िस्थरम ्। अभ्यासयोगेन ततो, माम् इच्छा ुं धनंजय ॥१२.९॥

If you are unable to focus your mind steadily on Me, then long to attain Me by practice (of any other spiritual discipline; such as a ritual, or deity worship that suits you), Dhanajaya. (12.09)

अभ्यासेऽप्य् असमथ ऽिस, मत्कमर्परमो भव । मदथर्म् अिप कमार्िण, कुवर्न् िसि म् अवाप्स्यिस ॥१२.१०॥

If you are unable even to do any spiritual discipline, then be intent on performing your duty just for Me. You shall attain perfection by doing your prescribed duty for Me — without any selfish motive—just as an instrument to serve and please Me. (12.10)

अथैतद ्अप्य् अश्क्तोऽिस, कतुर्ं म ोगम् आिशर्तः । सवर्कमर्फलत्याग,ं ततः कुरु यतात्मवान् ॥१२.११॥

If you are unable to do your duty for Me, then just surrender unto Me, and renounce the attachment to, and the anxiety for, the fruits of all work—by learning to accept all results as God's grace—with equanimity. (12.11)

शर्ेयो िह ज्ञानम् अभ्यासाज्, ज्ञानाद ्ध्यानं िविशष्यते । ध्यानात् कमर्फलत्यागस्, त्यागाच् छािन्तर् अनन्तरम् ॥१२.१२॥

The transcendental knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; renunciation of selfish attachment to the fruits of work (Karma-yog) is better than meditation; peace immediately follows renunciation of selfish motives. (12.12)

अ े ा सवर्भूतानां, मैतर्ः करुण एव च । िनमर्मो िनरहकंारः, समदःुखसुखः क्षमी ॥१२.१३॥

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संतु सततं योगी, यतात्मा दढृिन यः । मय्य् अिपतमनोबुि र्, यो म क्तः स मे िपर्यः ॥१२.१४॥

One who does not hate any creature, who is friendly and compassionate, free from the notion of ‘I’ and ‘my’, even-minded in pain and pleasure, forgiving; and who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14)

यस्मान् नोि जते लोको, लोकान् नोि जते च यः । हषार्मषर्भयो गेर्ै मुक्तो यः स च मे िपर्यः ॥१२.१५॥

The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15)

अनपेक्षः शुिचर् दक्ष, उदासीनो गत थः । सवार्रम्भपिरत्यागी, यो म क्तः स मे िपर्यः ॥१२.१६॥

One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16)

यो न हृष्यित न िे , न शोचित न काङ्क्षित । शुभाशुपिरत्यागी, भिक्तमान् यः स मे िपर्यः ॥१२.१७॥

One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17)

समः शतर्ौ च िमतेर् च, तथा मानापमानयोः । शीतोष्णसुख द:ुखेषु, समः सङ्गिवविजतः ॥१२.१८॥

तुल्यिनन्दास्तुितर् मौनी, संतु ो येन केनिचत् । अिनकेत: िस्थरमितर्,भिक्तमान् मे िपर्यो नर: ॥१२.१९॥

The one who remains the same towards friend or foe, in honour or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever he or she has; unattached to a place, a country, or a house; equanimous, and full of devotionthat person is dear to Me. (12.18-19)

ये तु धम्यार्मृतम् इद ंयथोकं्त पयुर्पासते । शर् धाना मत्परमा, भक्तास् तेऽतीव मे िपर्याः ॥१२.२०॥

But those faithful devotees, who set Me as their supreme goal and follow the above mentioned nectar of moral values are very dear to Me. (12.20)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेभिक्तयोगो नाम ादशोऽध्यायः॥ Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Bhakti Yog’ from the

ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Twelve.

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13

Kshetra-Kshetrajna-Vibhag-Yog (Field and its Knower)

शर्ीभगवानुवाच इद ंशरीरं कौन्तेय क्षेतर्म् इत्य् अिभधीयते ।

एतद ्यो वेि तं पर्ाहुः, क्षेतर्ज्ञ इित ति दः ॥१३.१॥

The God Said

Kaunteya, this physical body, may be called the ‘field’ and one who knows the field is called the ‘knower of the field’ (or Spirit) by the seers of truth. (13.01)

क्षेतर्जं्ञ चािप मा ंिवि , सवर्क्षेतेर्षु भारत । क्षेतर्क्षेतर् योर् ज्ञानं, यत् तज् ज्ञानं मतं मम ॥१३.२॥

Bharat, know Me to be the ‘knower of the field’ of all the bodies and the knowledge that the ‘field’ and its ‘knower’ are two different entities is the true understanding considered by Me to be the transcendental knowledge. (13.02)

तत् क्षेतंर् यच् च यादक्ृ च, यि कािर यत यत् । स च यो यत्पर्भाव , तत् समासेन मे शृणु ॥१३.३॥

What that ‘field’ is, what it is like, what its transformations are, where its source is, who that ‘knower’ is, and what his abilities are, hear all these from Me in brief. (13.03)

ऋिषिभर् बहुधा गीतं, छन्दोिभर् िविवधै: पृथक् । बर् सूतर्पदै ैव, हतुैमि र, िविनि तैः ॥१३.४॥

The seers have separately described (the field and its knower) in different ways in the Vedic hymns, and also in the conclusive and convincing verses of other scriptures. (13.04)

महाभूतान्य् अहकंारो, बुि र् अ क्तम् एव च । इिन्दर्यािण दशैकं च, प चेिन्दर्यगोचराः ॥१३.५॥

इच्छा षेः सुखं दःुखं, संघात ेतना धृितः । एतत् क्षेतंर् समासेन, सिवकारम ्उदाहृतम् ॥१३.६॥

The five primary materials (Panch-Mahabhut), ‘I’-consciousness or ego, intellect, Maya (Delusion), ten organs, one mind, five senses and desire, hatred, pleasure, pain, the physical body, consciousness, patience and resolvethus is the entire field been briefly described with its transformations. (13.05-06)

अमािनत्वम् अदिम्भत्वम ्अिहसा क्षािन्तर् आजर्वम् । आचाय पासनं शोचं, स्थैयर्म् आत्मिविनगर्हः ॥१३.७॥

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इिन्दर्याथषु वैराग्यम्, अनहकंार एव च । जन्ममृत्युजरा ािध-दःुखदोषानुदशर्नम् ॥१३.८॥

Humility, modesty, non-violence, forgiveness, honesty, service to guru, purity of thought, word and deed, steadfastness, self-control; and aversion towards sense objects, absence of ego, constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08)

असिक्तर् अनिभष्वङ्ग, पुतर्दारगृहािदषु । िनत्यं च समिचत्त्वम्, इ ािन ोपपि षु ॥१३.९॥

मिय चानन्ययोगेन, भिक्तर् अ िभचािरणी । िविवक्तदशेसेिवत्वम् अरितर् जनसंसिद ॥१३.१०॥

अध्यात्मज्ञानिनत्यत्व,ं तत्त्वज्ञानाथर्दशर्नम् । एतज् ज्ञानम् इित पर्ोक्तम् अज्ञानं यद ्अतोऽन्यथा ॥१३.११॥

Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Spirit, and seeing the omnipresent Supreme Being everywherethis is said to be knowledge. That which is contrary to this is ignorance. (13.09-11)

जे्ञयं यत् तत् पर्व यािम, यज् ज्ञात्वाऽमृतम् अ ुते । अनािदमत् परं बर् , न सत् तन् नासद ्उच्यते ॥१३.१२॥

I shall fully describe the object of knowledge. By knowing this, one attains immortality (Liberation). The beginning-less Supreme Being is said to be neither eternal, nor temporal. (13.12)

सवर्तःपािणपाद ंतत्, सवर्तोऽिक्षिशरोमुखम् । सवर्तःशर्ुितमल् लोके, सवर्म् आवृत्य ित ित ॥१३.१३॥

The Spirit has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13)

सविन्दर्यगुणाभासं, सविन्दर्यिवविजतम् । असकं्त सवर्भृच् चैव, िनगुर्णं गुणभोकृ्त च ॥१३.१४॥

He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming a living entity. (13.14)

बिहर् अन्त भूतानम्, अचरं चरम् एव च । सू मत्वात् तद ्अिवजे्ञयं, दरूस्थं चािन्तके च तत् ॥१३.१५॥

He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near residing in one’s inner psyche; as well as far awayin the Supreme Abode. (13.15)

अिवभकं्त च भूतेषु, िवभक्तम् इव च िस्थतम् । भूतभतृर् च तज् जे्ञयं, गर्िसष्णु पर्भिवष्णु च ॥१३.१६॥

He is undivided, and yet appears to exist as if divided in beings. He is the object of knowledge, and appears as the creator, sustainer, and destroyer of all beings. (13.16)

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ज्योितषाम् अिप तज् ज्योितस्, तमसः परम् उच्यते । ज्ञानं जे्ञयं ज्ञानगम्यं, हृिद सवर्स्य िवि तम् ॥१३.१७॥

The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness of all beings, He is to be realized by Self-knowledge. (13.17)

इित क्षेतंर् तथा ज्ञानं, जे्ञयं चोकं्त समासतः । म क्त एतद ्िवज्ञाय, म ावायोपप ते ॥१३.१८॥

Thus the ‘field’ as well as the knowledge and the object of knowledge have been briefly described by Me. Having understood this, My devotee attains My Supreme Abode. (13.18)

पर्कृित पुरुषं चैव, िव य् अनादी उभाव् अिप । िवकारां गुणां ैव, िवि पर्कृितसंभवान् ॥१३.१९॥

कायर्करणकतृर्त्व,े हतुेः पर्कृितर् उच्यते । पुरुषः सुखदःुखानां, भोकृ्तत्वे हतुेर् उच्यते ॥१३.२०॥

Know that both the material Nature (Prakriti) and the Spiritual Being (Purusha) are beginning-less. All manifestations and three dispositions of mind and matter, called modes, are born of material Nature (Prakriti). Material Nature (Prakriti) is said to be the cause of production of physical body and organs of perception and action. Purusha (Spirit or Consciousness) is said to be the cause of experiencing pleasures and pains. (13.19-20)

पुरुषः पर्कृितस्थो िह, भुङके्त पर्कर्ितजान् गुणान् । कारणं गुण सङगोऽस्य, सदस ोिनजन्मसु ॥१३.२१॥

Spiritual Being (Purusha) enjoys three modes of material Nature (Prakriti) by associating with the material Nature (Prakriti). Attachment to the three modes of material Nature (Prakriti) due to ignorance caused by previous Karma is the cause of birth of living entity in good and evil wombs. (13.21)

उपदर् ानुमन्ता च, भतार् भोक्ता महे रः । परमात्मेित चाप्य् उक्तो, दहेऽेिस्मन् पुरुषः परः ॥१३.२२॥

The Spirit (Purusha) in the body is the witness, the guide, the supporter, the enjoyer, and the controller. (13.22)

य एव वेि पुरुषं, पर्कृित च गुणैः सह । सवर्था वतर्मानोऽिप, न स भूयोऽिभजायते ॥१३.२३॥

They who truly understand Spirit (Purusha) and the material Nature (Prakriti) with its three modes are not born again regardless of their way of life. (13.23)

ध्यानेनाित्मन पश्यिन्त, केिचद ्आत्मानमात्मना । अन्ये सांख्येन योगेन, कमर्योगेन चापरे ॥१३.२४॥

Some perceive the Atma (Supersoul) in their inner psyche through mind and intellect that have been purified either by meditation or by metaphysical knowledge (Jnan-Yog) or by selfless service (Karma-Yog). (13.24)

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अन्ये त्व् एवम ्अजानन्तः शुर्त्वान्येभ्य उपासते । तेऽिप चािततरन्त्य् एव, मृत्युं शर्ुितपरायणाः ॥१३.२५॥

Others, however, do not know the Yogs of meditation, knowledge, devotion, and work; but they perform deity worship with faith as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith to what they have heard. (13.25)

यावत् संजायते िकिचत्, सत्त्वं स्थावरजङ्गमम् । क्षेतर्क्षेतर्ज्ञसंयोगात्, तद ्िवि भरतषर्भ ॥१३.२६॥

Whatever is born, Bharatarshabh, whatever is animate or inanimate; know them to be created from the union of Spirit (Kshetragnya) and matter (Kshetra). (13.26)

समं सवषु भूतेषु, ित न्तं परमे रम् । िवनश्यत्स्व ्अिवन्श्यन्तं, यः पश्यित स पश्यित ॥१३.२७॥

The one who sees the same eternal Supreme Lord dwelling as Spirit equally within all mortal beings truly sees. (13.27)

समं पश्यन् िह सवर्तर्, समविस्थतम् ई रम् । न िहनस्त्य् आत्मनात्मानं, ततो याित परां गितम् ॥१३.२८॥

When one beholds one and the same Lord existing equally in every being, one does not injure anybody; because one considers everything as one’s own self. And thereupon attains the Supreme Abode. (13.28)

पर्कृत्यैव च कमार्िण, िकर्यमाणािन सवर्शः । यः पश्यित तथात्मानम्, अकतार्रं स पश्यित ॥१३.२९॥

The one who perceives that all works are done by the powers of material Nature (Prakriti) truly understands, and thus does not consider oneself as the doer. (13.29)

यदा भूतपृथग्भावम,् एकस्थम् अनुपश्यित । तत एव च िवस्तारं, बर् संप ते तदा ॥१३.३०॥

The moment one discovers diverse variety of beings and their different ideas abiding in One, and coming out from ‘That’ alone, one attains the Supreme Being. (13.30)

अनािदत्वान् िनगुर्णत्वात्, परमात्मायम् अ यः । शरीरस्थोऽिप कौन्तेय, न करोित न िलप्यते ॥१३.३१॥

Kaunteya, because of being beginning-less and unaffectable by three modes of material Nature (Prakriti), the eternal Supersoul (Paramatma)even though dwelling in the body as a living entityneither does anything nor becomes tainted. (13.31)

यथा सवर्गतं सौ म्याद,् आकाशं नोपिलप्यते । सवर्तर्ाविस्थतो दहे,े तथात्मा नोपिलप्यते ॥१३.३२॥

Just as the all-pervading space is not tainted because of its subtlety; similarly, the Spirit abiding in all bodies is not tainted. (13.32)

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यथा पर्काशयत्य ्एकः, कृत् ं लोकम् इमं रिवः । क्षेतंर् क्षेतर्ी तथा कृत् ं, पर्काश्यित भारत ॥१३.३३॥

Bharat, just as one sun illuminates the entire world; similarly, Spirit (‘Kshetri’) gives life to the ‘entire field’ or ‘all fields’ (creation or ‘Kshetra’). (13.33)

क्षेतर्क्षेतर्ज्ञयोर् एवम,् अन्तरं ज्ञानचक्षुषा । भूतपर्कृितमोक्षं च, ये िवदर्ु यािन्त ते परम् ॥१३.३४॥

Those who perceive—with the eye of Self-knowledge—the difference between the creation (body, the ‘Kshetra’) and the creator (or the Spirit, ‘Kshetrajna’) as well as know the technique of Moksha of the living entity from the trap of divine illusory energy (Maya), attain the Supreme. (13.34)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेक्षेतर्क्षेतर्ज्ञिवभागयोगो नाम तर्योदशोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Kshetra-Kshetragnya-Vibhag-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Thirteen.

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14

Guna-Treya-Vibhag Yog (Three-Modes of Material Nature)

शर्ीभगवानुवाच परं भूयः पर्व यािम, ज्ञानानां ज्ञानम् उ मम् ।

यज् ज्ञात्वा मुनयः सव, परां िसि म् इतो गताः ॥१४.१॥

The God Said

I shall further explain to you that supreme knowledge, the best of all knowledge, knowing that all the sages have attained supreme perfection (Liberation). (14.01)

इद ंज्ञानम् उपािशर्त्य, मम साधम्यर्म् आगताः । सगऽिप नोपजायन्ते, पर्लये न थिन्त च ॥१४.२॥

They who have taken refuge in this transcendental knowledge attain unity with Me; and are neither born at the time of creation, nor afflicted at the time of dissolution. (14.02)

मम योिनर् महद ्बर् , तिस्मन् गभर्ं दधाम्य् अहम् । संभवः सवर्भूतानां, ततो भवित भारत ॥१४.३॥

Bharat, my material Nature (‘Mahad-Brahma’-Prakriti) is the womb of creation wherein I place the seed of Consciousness from which all beings are born. (14.03)

सवर्योिनषु कौन्तेय, मूतर्य: सभवंिन्त या:। तासां बर् महद ्योिनर, अह ंबीजपर्द: िपता ॥१४.४॥

Kaunteya, whatever forms are produced in all different wombs, the material Nature is their body-giving mother; and I am (Spirit or Consciousness) is the life-giving father. (14.04)

सत्त्वं रजस् तम इित, गुणाः पर्कृितसंभवाः । िनब िन्त महाबाहो, दहे ेदिेहनम ्अ यम् ॥१४.५॥

Mahabaho, with ‘Satva’ (Goodness), ‘Rajas’ (Passion), and ‘Tamas’ (inertia); these three modes or ‘ropes’, the material Nature (Prakriti) fetters the eternal individual soul to the body. (14.05)

ततर् सत्त्वं िनमर्लत्वात्, पर्काशकम् अनामयम् । सुखसङ्गेन ब ाित, ज्ञानसङ्गेन चानघ ॥१४.६॥

Of these, the mode of ‘Satva’, the goodness is illuminating and good, because it is pure. The mode of goodness fetters the living entity by attachment to happiness and knowledge, O, sinless, Anagh. (14.06)

रजो रागात्मकं िवि , तृष्णासङ्ग्समु वम । तन् िनब ाित कौन्तेय, कमर्सङ्गेन दिेहनम् ॥१४.७॥

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Kaunteya, know that the mode of ‘Rajas’, the passion is characterized by intense craving for sense gratification, and is the source of material desire and attachments. The mode of passion (Rajas) binds the living entity by attachment to action and the fruits of work. (14.07)

तमस् त्व् अज्ञानजं िवि , मोहनं सवर्दिेहनाम् । पर्मादलस्यिनदर्ािभस्, तन िनब् ाित भारत ॥१४.८॥

Know, Bharat, that the mode of ‘Tamas’, the inertia or the ignorancethe deluder of living entityis born of inertia. The mode of ignorance binds living entity by carelessness, laziness, and excessive sleep. (14.08)

सत्त्वं सुखे स यित, रजः कमर्िण भारत । ज्ञानम् आवृत्य तु तमः, पर्माद ेसन यत्य् उत ॥१४.९॥

Bharat, the mode of goodness (Satva) attaches one to happiness, the mode of passion (Rajas) attaches one to action, and the mode of ignorance (Tamas) veils the knowledge and attaches one to laziness, sleep and negligence. (14.09)

रजस् तमश् चािभभूय, सत्त्वं भवित भारत । रज: सत्त्वं तम ैव, तम: सत्त्वं रजस् तथा ॥१४.१०॥

Bharat, Goodness (Satva) prevails by suppressing passion (Rajas) and ignorance (Tamas); passion (Rajas) prevails by suppressing goodness (Satva) and ignorance (Tamas); and ignorance (Tamas) prevails by suppressing goodness (Satva) and passion (Rajas), (14.10)

सवर् ारेषु दहेऽेिस्मन्, पर्काश उपजायते । ज्ञानं यदा तदा िवधाद,् िववृ ंसत्त्वम् इत्यं उत ॥१४.११॥

When the light of Self-knowledge glitters all the senses in the body, then it should be known that goodness (Satva) is predominant. (14.11)

लोभः पर्वृि र् आरम्भः, कमर्णाम् अशमः स्पृहा । रजस्य् एतािन जायन्ते, िववृ ेभरतषर्भ ॥१४.१२॥

Bharatarshabh, when passion (Rajas) is predominant; greed, activity, undertaking of selfish works, restlessness, and excitement arise. (14.12)

अपर्काशोऽपर्वृि , पर्मादो मोह एव च। तमस्य् एतािन जायन्ते, िववृ ेकुरूनन्दन ॥१४.१३॥

Kurunandan, when inertia (Tamas) is predominant; ignorance, inactivity, carelessness, and delusion arise. (14.13)

यदा सत्त्वे पर्व ेतु, पर्लयं याित दहेभृत् । तदो मिवदां लोकान्, अमलान् पर्ितप ते ॥१४.१४॥

One who dies during the dominance of goodness (Satva) goes to heaventhe pure world of knowers of the Supreme. (14.14)

रजिस पर्लयं गत्वा, कमर्सिङ्गषु जायते । तथा पर्लीनस् तमिस, मूढयोिनषु जायते ॥१४.१५॥

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When one dies during the dominance of passion (Rajas), one is reborn among those who are very actively attached to actions; and dying under mode of ignorance (Tamas), one is reborn as insensitive lower creatures. (14.15)

कमर्णः सुकृतस्याहुः, साित्त्वकं िनमर्लं फलम् । रजसस् तु फलं दःुखम्, अज्ञानं तमसः फलम् ॥१४.१६॥

The fruit of good (Satvic) action is said to be pure, untainted and beneficial, the fruit of passionate (Rajasik) action is pain, and the fruit of ignorant (Tamasik) action is laziness and ignorance. (14.16)

सत्त्वात् स ायते ज्ञानं, रजसो लोभ एव च । पर्मादोमोहौ तमसो, भवतोऽज्ञानाम् एव च ॥१४.१७॥

Self-knowledge arises from mode of goodness (Satva); greed arises from mode of passion (Rajas); and negligence, delusion, and slowness of mind arise from the mode of ignorance (Tamas). (14.17)

ऊध्वर्ं गच्छिन्त सत्त्वस्था, मध्ये ित िन्त राजसाः । जघन्यगुणवृि स्था, अधो गच्छिन्त तामसाः ॥१४.१८॥

They who are established in goodness (Satva) go to heaven; passionate (Rajas) persons are reborn in the mortal world; and the insipid ones, abiding in the mode of ignorance (Tamas), go to lower world, (or take birth as lower creatures depending on the degree of their ignorance.) (14.18)

नान्यं गुणेभ्यः कतार्रं, यदा दर् ानु पश्यित । गुणेभ्य परं वेि , म ावं सोऽिधगच्छित ॥१४.१९॥

When visionaries perceive no doer other than the powers of the Supreme Beingthe modes of material Nature; and know That which is above and beyond these modes; then they attain Liberation. (14.19)

गुणान् एतान् अतीत्य तर्ीन्, दहेी दहेसमु वान् । जन्ममृत्युजराद:ु खैर्, िवमुक्तोऽमृतम् अ ुते ॥१४.२०॥

When one rises above the three modes (Satva-Rajas-Tamas) of material Nature (Prakriti) that originate in the body, one attains immortality, Moksha or salvation, and is freed from the pains of birth, old age, and death. (14.20)

अजुर्न उवाच कैर् िलङ्गैस् तर्ीन् गुणान् एतान् अतीतो भवित पर्भो ।

िकमाचारः कथ ंचैतास् तर्ीन् गुणान् अितवतर्ते ॥१४.२१॥ Arjun said,

What are the marks of those who have transcended the three modes (Satva-Rajas-Tamas) of material Nature (Prakriti), and what is their conduct? How does one transcend these three modes of material Nature, O, Prabho? (14.21)

शर्ीभगवानुवाच पर्काशं च पर्वृि च मोहम् एव च पाण्डव ।

न िे संपर्वृ ािन, न िनवृ ािन काङ्क्षित ॥१४.२२॥

उदासीनवद ्आसीनो, गुणैर् यो न िवचाल्यते । गुणा वतर्न्त इत्य् एव, योऽवित ित नेङ्गते ॥१४.२३॥

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The God said

One who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes of material Nature; and stays firmly attached to the Lord without wavering thinking that the modes of material Nature only are operating. (14.22-23)

समुदःुखसुखः स्वस्थः, समलो ाश्मका नः । तुल्यािपर्यािपर्यो धीरस्, तुल्यिनन्दात्मसंस्तुितः ॥१४.२४॥

मानापमानयोस् तुल्यस्, तुल्यो िमतर्ािरपक्षयोः । सवार्रम्भपिरत्यागी, गुणातीतः स उच्यते ॥१४.२५॥

The one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who is calm in censure and in praise, and the one who is indifferent to honour and disgrace, who is impartial to friend and foe, and who has renounced the sense of doershipis said to have transcended the modes of material Nature. (14.24-25)

मां च योऽ िभचारेण, भिक्तयोगेन सेवते । स गुणान् समतीत्यैतान्, बर् भूयाय कल्पते ॥१४.२६॥

The one who offers service to Me with love and unswerving devotion transcends three modes of material Nature, and becomes fit for Liberation. (14.26)

बर् णो िह पर्ित ाम्, अमृतस्या यस्य च । शा तस्य च धमर्स्य, सुखस्यैकािन्तकस्य च ॥१४.२७॥

Because, I am the basis (or source) of the immortal Spirit, of everlasting cosmic order (Dharma), and of the absolute bliss. (14.27)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृष्णाजुर्नसंवाद ेगुणतर्यिवभागयोगो नाम चतुदर्शोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Guna-Treya-Vibhag Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fourteen.

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15

Purushottam Yog (The Supreme Being)

शर्ीभगवानुवाच ऊध्वर्मूलम ्अधःशाखम्, अ त्थं पर्ाहुर् अ यम् ।

छन्दांिस यस्य पणार्िन, यस् तं वदे स वेदिवत् ॥१५.१॥

The God said The universe may be compared to an eternal tree that has its origin (or root) up (in the Supreme

Being) and its branches below (in the cosmos). The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01)

अध ोध्वर् पर्सृतास् तस्य शाखा गुणपर्वृ ा िवषयपर्वालाः

अध मूलान्य् अनुसंततािन कमार्नुबन्धीिन मनुष्यलोके ॥१५.२॥

The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. (15.02)

न रुपम् अस्येह तथोपलभ्यते। नान्तो न चािदर् न च संपर्ित ा।

अ त्थम् एंन सुिवरुढमूलम ्असड्गश ेण ढृढेन िछत्त्वा ॥१५.३॥

ततः पद ंतत् पिरमािगत यिस्मन् गता न िनवतर्िन्त भूयः।

तम् एव चा ं परुुषं पर्प े यतः पर्वृि ः पर्सृता पुराणी ॥१५.४॥

The beginning, the end, or the real form of this tree is not perceptible on the earth. Having cut the firm rootsthe desiresof this tree by the mighty axe of Self-knowledge and detachment, one should seek that Supreme Abode reaching where one does not come back to the mortal world again. One should be always thinking: “In that very Primal Person I take refuge from which this Primal Manifestation comes forth.” (15.03-04)

िनमार्नमोहा िजतसड्गदोषा अध्यात्मिनत्या िविनवृ कामाः।

न् र्ै िवमुक्ताः सुखद:् खसंजै्ञर् गच्छन्त्य् अमढूाः पदम् अ यं तत् ॥१५.५॥

Those who are free from egotism and delusion, who have conquered the evil of attachment, who are constantly dwelling in the Supreme Being, with all lust completely stilled, who are free from dualities of pleasure and pain; such wise ones reach My Supreme Abode. (15.05)

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न तद ्भासयते सूय , न शशाड्को न पावकः। यद ्गत्वा न िववतर्न्ते, तद ्धाम परमं मम ॥१५.६॥

The sun does not illumine My Supreme Abode, or the moon, or the fire. Having reached there people attain permanent liberation (Mukti), and do not come back to this temporal world. (15.06)

ममैवांशो जीवलोके, जीवभूतः सनातनः। मनःष ानीिन्दर्याणी, पर्कृितस्थािन कषर्ित ॥१५.७॥

The individual soul (Jiva, Jivatma) in the body of living beings is Me, or say, the integral part of the universal Spirit, or consciousness. The individual soul associates with the six sensory faculties of perception and activates them. (15.07)

शरीरं यद ्अवा ोित, यच् चाप्य् उत्कर्ामती रः। गृहीत्वैतािन संयाित, वायुर् गन्धान् इवाशयात् ॥१५.८॥

Just as the air takes aroma from the flower; similarly, the individual soul takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation. (15.08)

शर्ोतंर् चक्षुः स्पशर्नं च, रसनं घर्ाणाम् एव च। अिध ाय मन ायं, िवषयान् उपसेवते ॥१५.९॥

उत्कर्ामन्तं िस्थतं वािप, भू ानं व गुणािन्वतम्। िवमूढा नानुपश्यिन्त, पश्यिन्त ज्ञानचक्षुषः ॥१५.१०॥

The living entity enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive living entity departing from the body, or staying in the body and enjoying sense pleasures by associating with the material body. But those who have the eye of Self-knowledge can see it. (15.09-10)

यतन्तो योिगन ैनं, पश्यन्त्य् आत्मन्य् अविस्थतम्। यतन्तोऽप्य् अकृतात्मानो, नैनं पश्यन्त्य् अचेतसः ॥१५.११॥

The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness; but the ignorant whose inner psyche is not pure, cannot perceive Him even though striving. (15.11)

यद ्आिदत्यगतं तेजो, जगद ्भासयतेऽिखलम्। यच् चन्दर्मिस यच् चाग्नौ तत् तेजो िवि मामकम् ॥१५.१२।।

The light energy that coming from the sun illumines the whole world; and that in the moon, and in the fire; know that light to be Mine. (15.12).

गाम् आिवश्य च भूतािन, धारयाम्य् अहम् ओजसा। पुष्णािम चौषधीः सवार्ः, सोमो भूत्वा रसात्मकः ॥१५.१३॥

Entering the earth, I support all beings with My energy; becoming the sap-giving moon, I nourish all the plants. (15.13)

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अह ंवै ानरो भतू्वा, पर्ािणनां दहेम् आिशर्तः। पर्ाणापानसमायक्तः, पचाम्य् अ ं चतुिवधम् ॥१५.१४॥

Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths or bioimpulses, I digest all types of food; and (15.14)

सवर्स्य चाह ंहृिद संिनिव ो म ः समृितर् ज्ञानम् अपोहनं च। वेदै सवर् अहम् एव वे ो वेदान्तकृद ्वेदिवद ्एव चाहम ्॥१५.१५॥

I am seated in the inner psyche of all beings. The memory, Self-knowledge, and the removal of doubts and wrong notions about God come from Me. I am verily that which is to be known by the study of all the Vedas. I am, indeed, the author and its knower. (15.15)

ाव् इमौ पुरुषौ लोके, क्षर ाक्षर एव च। क्षरः सवार्िण भतूािन, कूटस्थोऽक्षर उच्यते ॥१५.१६॥

There are two entities in the cosmos the changeable Temporal Beings, and the unchangeable Eternal Being (Spirit). All created beings are subject to change, but the Spirit does not change. (15.16)

उ मः पुरुषस् त्व् अन्यः, परमात्मेत्य् उदाहृतः। यो लोकतर्यम् आिवश्य, िवभत्य्र् अ य ई रः ॥११.१७॥

The Supreme Being is beyond boththe Temporal Beings and the Eternal Being. He is also called the Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17)

यस्मात् क्षरम् अतीतोऽहम्, अक्षराद ्अिप चो मः। अतोऽिस्म लोके वेद ेच, पर्िथतः पुरुषो मः ॥१५.१८॥

Because the Supreme Being is beyond both Temporal and Eternal; therefore, He is known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul). (15.18)

यो माम ्एवम ्असंमूढो, जानाित पुरुष ोमम्। स सवर्िवद ्भजित मां, सवर्भावेन भारत ॥१५.१९॥

The wise one, who truly understands the Supreme Being, Bharat, knows everything and worships Him wholeheartedly. (15.19)

इित गु तमं शा म्, इदम् उकं्त मयाऽनघ। एतद ्बुद्ध्वा बुि मान् स्यात्, कृतकृत्य भारत ॥१५.२०॥

Bharat, thus this most secret transcendental science of the Absolute has been explained by Me. Having understood this, one becomes fulfilled and enlightened. (15.20)

ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर् ेशर्ीकृष्णाजुर्नसंवाद ेपुरुषो मयोगो नाम प दशोऽध्यायः ॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Purushottam Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fifteen.

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16

Daiv-Asur-Sampad-Vibhag-Yog (Divine and Demonic Qualities)

शर्ीभगवानुवाच अभयं सत्त्वसंशुि र् ज्ञानयोग विस्थितः।

दानं दम यज्ञ , स्वाध्यायस् तप आजर्वम् ॥१६.१॥ अिहसा सत्यम् अकर्ोधस्, त्यागः शािन्तर् अपैशुनम्।

दया भूतेष्व् अलोलुप्त्व,ं मादर्वं हर्ीर् अचापलम् ॥१६.२॥ तेजः क्षमा धृितः शौचम,् अदर्ोहो नाितमािनता।

भविन्त संपद ंदवैीम,् अभीजातस्य भारत ॥१६.३॥

The God said

Fearlessness, purity of inner psyche, perseverance in the yog of Self-knowledge, charity, sense restraint, sacrifice (selfless service, Yajna), study of the Self (Swadhyay, by study of scriptures), austerity, honesty; non-violence, truthfulness, absence of anger, renunciation, equanimity, abstaining from back-biting or malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendour, forgiveness, fortitude, cleanliness, absence of malice, and absence of egotism—these are, Bharat, some of the qualities of those endowed with divine virtues.(16.01-03)

दम्भो दप ऽभीमान , कर्ोधः पारुष्यम् एव च। अज्ञानं चािभजातस्य, पाथर् संपदम् आसुरीम् ॥१६.४॥

Parth, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, egotism, anger, harshness, and ignorance. (16.04)

दवैी संपद ्िवमोक्षाय, िनबन्धायासुरी मता। मा शुचः संपद ंदवैीम,् अिभजातोऽिस पाण्डव ॥१६.५॥

Divine qualities lead to Liberation (Moksha), the demonic qualities are said to be for bondage. Do not grieve, Pandav, you are born with divine qualities. (16.05)

ौ भूतसग लोकेऽिस्मन्, दवै आसुर एव च। दवैो िवस्तरशः पर्ोक्त, आसुरं पाथर् मे शृणु ॥१६.६॥

There are only two kinds of human beings in this world: The divine (Daivi), the wise; and the demonic, the ignorant (Asuric). The divine has been described at length, Parth, now hear from Me about the demonic. (16.06)

पर्वृि च िनवृि च, जना न िवदर्ु आसुराः। न शौचं नािप चाचारो, न सत्यं तेषु िव ते ॥१६.७॥

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Persons of demonic nature do not know in which activity to engage and from which activity to disengage. They do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07)

असत्यम् अपर्ित ंते, जगद ्आहुर् अनी रम्। अपरस्परसंभूतं, िकम् अन्यत् कामहतुैकम् ॥१६.८॥

They say: The world is unreal, without a substratum, without a God, and without an order. Sexual union of man and woman alone and nothing else causes the world. (16.08)

एतां दिृ म् अव भ्य, न ात्मानोऽल्पबु यः। पर्वन्त्य् उगर्कमार्णः, क्षयाय जगतोऽिहताः ॥१६.९॥

Adhering to this wrong view, these degraded souls—with small intellect and cruel deeds—are born as enemies for the destruction of the world. (16.09)

कामम् आिशर्त्य दषु्पूरं, दम्भमानमदािन्वताः। मोहद ्गहृीत्वाऽस ाहान्, पर्वतर्न्तेऽशुिचवर्ताः ॥१६.१०॥

Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; corrupted, they act with impure motives. (16.10)

िचन्ताम् अपिरमेयां च, पर्लयान्ताम् उपािशर्ताः । कामेपभोगपरमा, एतावद ्इित िनि ताः ॥१६.११॥

Obsessed with endless anxiety lasting until death, considering sense gratification as their highest aim, convinced that sense pleasure is everything; (16.11)

आशापाशशतैर् ब ाः, कामकर्ोधपरायणाः। ईहन्ते कामभोगाथर्म,् अन्यायेनाथर्स यान् ॥१६.१२॥

Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unjust means for the fulfilment of sensual pleasures. They think: (16.12)

इदम् अ मया लब्धम्, इमं पर्ात्स्ये मनोरथम्। इदम् अस्तीदम् अिप मे, भिवष्यित पुनर् धनम् ॥१६.१३॥

This has been gained by me today, I shall fulfil this desire, I have this much wealth, and will have more wealth in the future; (16.13)

असौ मया हतः शतुर्र्, हिनष्ये चापरान् अिप। ई रोऽहम् अह ंभोगी, िस ोऽह ंबलवान् सुखी ॥१६.१४॥

That enemy has been slainned by me, and I shall slay others also. I am in control (like the Lord). I am the enjoyer. I am successful, powerful, and happy; (16.14)

आ ोऽिभजनवान् अिस्म, कोऽन्योऽिस्त स्दशृो मया। य ये दास्यािम मोिदष्य, इत्य् अज्ञानिवमोिहताः ॥१६.१५॥

I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice (Yajna ritual—not the selfless ones but for fulfilment of desires), I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15)

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अनेकिच िवभर्ान्ता, मोहजालसमावृताः। पर्सक्ताः कामभोगेषु, पतिन्त नरकेऽशुचौ ॥१६.१६॥

Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of sensual pleasures; they fall into a foul hell. (16.16)

आत्मसंभािवताः स्तब्धा, धनमानमदािवन्ताः । यजन्ते नामयज्ञैस् ते, दम्भेनािविधपूवर्कम् ॥१६.१७॥

Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform service (Yajna) only in name, for show, and not according to scriptural injunction. (16.17)

अहकंारं बलं दपर्ं, कामं कर्ोध ंच संिशर्ताः । माम् आत्मपरदहेषुे, पर्ि षन्तोऽभ्यसूयकाः ॥१६.१८॥

These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18)

तान् अह ंि षतः कूर्रान्, संसारेषु नराधामान्। िक्षपाम्य् अजसर्म् अशुभान्, आसुरीष्व् एव योिनषु ॥१६.१९॥

I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons again and again. (16.19)

आसुर योिनस् आप ा, मूढा जन्मिन जन्मिन। माम् अपर्ाप्यैव कौन्तेय, ततो यान्त्य् अधमां गितम् ॥१६.२०॥

Kaunteya, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me (until their minds change for the better by the causeless mercy of the Lord). (16.20)

ितर्िवधं नरकस्येद,ं ारं नाशनम् आत्मनः। कामः कर्ोधस् तथा लोभस्, तस्माद ्एतत् तर्यं त्यजेत् ॥१६.२१॥

Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must learn to give up these three. (16.21)

एतैर् िवमुक्तः कौन्तेय, तमो ारैस् ितर्िभर नरः। आचरत्य् आत्मनः शेर्यस्, ततो याित परांगितम् ॥१६.२२॥

One who is liberated from these three gates of hell, Kaunteya, does what is best for him or her, and consequently attains the Supreme Abode. (16.22)

यः शा िविधम् उत्सृज्य, वतर्ते कामकारतः। न स िसि म् अवा ोित, न सुखं न परां गितम् ॥१६.२३॥

One, who acts under the influence of his or her desires, disobeying scriptural injunctions, neither attains perfection nor happiness, nor the Supreme Abode. (16.23)

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तस्माच् छा ं पर्माणं ते, कायार्कायर् विस्थतौ। ज्ञात्वा शा िवधानोकं्त, कमर् कतुर्म् इहाहर्िस ॥१६.२४॥

Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)

ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ीकृष्णाजुर्नसंवाद ेदवैासुरसंपि भागयोगो नाम षोडशोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Daiv-Asur-Sampad-Vibhag-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Sixteen.

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17

Shraddha-Treya-Vibhag-Yog (Three-Fold Faith)

अजुर्न उवाच ये शा िविधम् उत्सृज्य, यजन्ते शर् यािन्वताः।

तेषां िन ा तु का कृष्ण, सत्त्वम् आहो रजस् तमः ॥१७.१॥

Arjun said

What is the mode of devotion of those who perform spiritual practices with faith but without following the scriptural injunctions, O, Krishna? Is it in the mode of goodness (Satva), passion (Rajas), or ignorance (Tamas)? (17.01)

शर्ीभगवानुवाच ितर्िवधा भवित शर् ा, दिेहनां सा स्वभावजा ।

साित्त्वकी राजसी चैव, तामसी चेित तां शृणु ॥१७.२॥

The God said

The natural faith of embodied beings is of three kinds: Goodness (Satvic), Passion (Rajasic) and Ignorance (Tamasik). Now hear about these from Me. (17.02)

सत्त्वानुरुपा सवर्स्य, शर् ा भवित भारत। शर् ामयोऽयं पुरुषो, यो यच्छर् तः स एव सः ॥१७.३॥

Bharat, the faith of each is in accordance with one’s own natural disposition that is governed by Karmic impressions. A person is known by the faith. One can become whatever one wants to be, if one constantly contemplates on the object of desire with faith. (17.03)

यजन्ते साित्त्वका दवेान्, यक्षरक्षांिस राजसाः। पर्ेतान् भुतगणांश् चान्ये, यजन्ते तामसा जनाः ॥१७.४॥

Persons in the mode of goodness (Satva) worship Devs (celestial controllers); those in the mode of passion (Rajas) worship Yakshas (Supernatural Rulers) and demons; and those in the mode of ignorance (Tamas) worship various ghosts. (17.04)

अशा िविहतं घोरं, तप्यन्ते ये तपो जनाः। दम्भाहकंारसंयकु्ताः, कामरागबलािन्वताः ॥१७.५॥

कषर्यन्तः शरीरस्थं, भूतागर्ामम ्अचेतसः। मां चैवान्तःशरीरस्थ, तान् िवद्ध्य् आसुरिन यान् ॥१७.६॥

They who practice severe austerities without following the prescription of the scriptures; who are full of hypocrisy and egotism; who are impelled by the force of desire and attachment; who senselessly

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torture the elements in their body and also Me who dwells within the body, know these ignorant persons to be of demonic nature. (17.05-06)

आहारस् त्व ्अिप सवर्स्य, ितर्िवधो भवित िपर्यः। यज्ञस् तपस् तथा दानं, तेषां भेदम् इमं शृणु ॥१७.७॥

The food preferred by all of us is also of three types. So are the sacrifice (Yaजna), austerity, and charity (donations). Now hear the distinction between them. (17.07)

आयुःसत्त्ववबलारोग्य-सुखपर्ीितिववधर्नाः। रस्याः ि ग्धाः िस्थरा हृ ा, आहाराः साित्त्वकिपर्याः ॥१७.८॥

The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Persons in the mode of goodness (Satva) like such foods. (17.08)

कट्वम्ललवणात्युष्ण-ती णरुक्षिवदािहनः। आहारा राजसस्ये ा, दःुखशोकामयपर्दाः ॥१७.९॥

Foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and disease; are liked by persons in the mode of passion (Rajas). (17.09)

यातयामं गतरसं, पूित पयुर्िषतं च यत्। उिच्छ म् अिप चामेध्यं, भोजनं तामसिपर्यम् ॥१७.१०॥

The foods liked by people in the mode of ignorance (Tamas) are those that are stale, having perverted juice, putrid, unnatural, rotten, discarded or partly-eaten-by-others (‘Uchhista’), or the foods that are unholy and impure. (17.10)

अफलाकिङ्क्षिभर् यज्ञो, िविधदृ ो य इज्यते। य म् एवेित मनः, समाधाय स साित्त्वकः ॥१७.११॥

Yajna, the Selfless service enjoined by the scriptures, and performed without the desire for the fruit, with a firm intent, belief and conviction that it is a duty, is in the mode of goodness (Satvic). (17.11)

अिभसन्धाय तु फलं, दम्भाथर्म ्अिप चैव यत्। इज्यते भरतशर्े , तं यजं्ञ िवि राजसम् ॥१७.१२॥

Yajna (what should have been a Selfless service) that is performed only for show, and aiming for fruit, know that to be in the mode of passion (Rajasic), O Bharatshrestha. (17.12)

िविधहीनम् असृ ा ं, मन्तर्हीनम ्अिदक्षणम्। शर् ािवरिहतं यजं्ञ, तामसं पिरचक्षते ॥१७.१३॥

Yajna (what should have been a Selfless service) that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance (Tamasic). (17.13)

दवेि जगुरुपर्ाज्ञ-पूजनं शौचम् आजर्वम्। बर् चयर्म् अिहसा च, शारीरं तप उच्यते ॥१७.१४॥

The worship of Devs, the Celestial Controllers, the priest, guru, and the wise; purity, honesty, celibacy, and non-violence; these are said to be the austerity of deed. (17.14)

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अनु गेकरं वाक्यं, सत्यं िपर्यिहतं च यत्। स्वाध्यायाभ्यसनं चैव, वा यं तप उच्चयते ॥१७.१५॥

Speech that is non-offensive, truthful, pleasant, beneficial, and is used for Swadhyay (the regular Study of the Self by study of scriptures) is called the austerity of word. (17.15)

मनःपर्सादः सौम्यत्व,ं मौनम् आत्मिविनगर्हः। भावसंशुि र इत्य् एतत्, तपो मानसम् उच्यते ॥१७.१६॥

The serenity of mind, gentleness, equanimity, self-control, and the purity of thoughtthese are called the austerity of thought. (17.16)

शर् या परया त ं, तपस् तत् ितर्िवधं नरैः । अफलाकािङ्क्षिभर् युकै्तः, साित्त्वकं पिरचक्षते ॥१७.१७॥

The above mentioned threefold austerity (of thought, word, and deed) practised by yogis with supreme faith, without a desire for the fruit, is said to be Satvic, in the mode of goodness. (17.17)

सत्कारमानपूजाथर्ं, तपो दम्भेन चैव यत् । िकर्यते तद ्इह पर्ोकं्त, राजसं चलम् अधर्ुवम ्॥१७.१८॥

Austerity that is performed for gaining respect, honor, reverence, and for the sake of show that yields an uncertain and temporary result is said to be Rajasic, in the mode of passion. (17.18)

मूढगर्ाहणेात्मनो यत्, पीडया िकर्यते तपः। परस्योत्सादनाथर्ं वा, तत् तामसम् उदाहृतम् ॥१७.१९॥

Austerity performed with foolish stubbornness, or with self-torture, or for harming others, is declared to be Tamasic, in the mode of ignorance. (17.19)

दात म् इित यद ्दानं, दीयतेऽनुपकािरणे। दशेे काले च पातेर् च, तद ्दानं साित्त्वक स्मृतम ्॥१७.२०॥

Charity (donations) that is given as a matter of duty, to a deserving candidate who is not expected to do anything in return, done at the right place and time, is considered to be Satvic, the charity in the mode of goodness. (17.20)

यत् तु पर्त्युपकाराथर्ं, फलम् उि श्य वा पुनः । दीयते च पिरिक्ल ,ं तद ्दानं राजसं स्मृतम् ॥१७.२१॥

Charity that is given unwillingly, or to get something in return, or looking for some fruit, is said to be Rajasic, in the mode of passion. (17.21)

अदशेकाले यद ्दानम्, अपातेर्भ्य दीयते। असत्कृतम् अवज्ञातं, तत् तामसम् उदाहृतम् ॥१७.२२॥

Charity that is given at a wrong place and time, and to unworthy persons; or without paying respect to the receiver or with ridicule, is said to be Tamasic, in the mode of ignorance. (17.22)

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ऊँ तत् सद ्इित िनदशो, बर् णस् ितर्िवधः स्मृतः। बर्ा णास् तेन वेदा , यज्ञा िविहताः पुरा ॥१७.२३॥

‘Aum’, ‘Tat’, ‘Sat,’ these three words are shown to be the names of God, calling them, in the beginning of the universe, the Brahma had created all people, Vedas, Yajnas etc. (17.23)

तस्माद ्ओम् इत्य् उदाहृत्य, यज्ञदानतपःिकर्याः । पर्वतर्न्ते िवधानोक्ताः, सततं बर् वािदनाम् ॥१७.२४॥

Therefore, acts of Yajna (sacrifice), charity, and austerity prescribed in the scriptures are always commenced by uttering any one of the many names of God such as Aum, by the knowers of the Supreme. (17.24)

तद ्इत्य् अनिभसंधाय, फलं यज्ञतपःिकर्याः । दानिकर्या िविवधाः, िकर्यन्ते मोक्षकािङ्क्षिभः ॥१७.२५॥

The seekers of salvation perform various types of Yajna (sacrifice), charity, and austerity by uttering ‘Tat’ (He is all) without seeking a reward. (17.25)

स ावे साधुभाव ेच, सद ्इत्य् एतत् पर्युज्यते । पर्शस्ते कमर्िण तथा, सच्छब्दः पाथर् युज्यते ॥१७.२६॥

The word ‘Sat’ (Truth) is used in the sense of Reality, and goodness. The word Truth is also used for an auspicious act, Parth. (17.26)

यजे्ञ तपिस दाने च, िस्थितः सद ्इित चोच्यते । कमर् चैव तदथ यं, सद ्इत्य् एवाभीधीयते ॥१७.२७॥

Faith in Yajna (sacrifice), charity, and austerity is also called Truth. The selfless service for the sake of the Supreme is verily termed as Truth. (17.27)

अशर् या हुतं दं ं, तपस् त ं कृतं च यत्। असद ्इत्य् उच्यते पाथर्, न च तत् पर्ेत्य नो इह ॥१७.२८॥

Parth, whatever is done without faithwhether it is Yajna (sacrifice), charity, austerity, or any other actis useless. It has no value here or hereafter. (17.28)

ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ीकृष्णाजुर्नसंवाद ेशर् ातर्िवभागयोगे नाम स दशोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun called the ‘Shraddha-Treya-Vibhag-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seventeen.

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18

Moksha-Sanyas-Yog (Liberation through Renunciation)

अजुर्न उवाच संन्यासस्य महाबाहो, तत्त्वम् इच्छािम वेिदतुम्।

त्यागस्य च हृषीकेश, पृथक् केिशिनषूदन ॥१८.१॥

Arjun said

I wish to know the nature of renunciation (Sanyas) and that of sacrifice (Tyag), and the difference between the two, O, Hrishikesh-Mahabaho-Keshinishudan. (18.01)

शर्ीभगवानुवाच काम्यानां कमार्णां न्यास,ं संन्यासं कवयो िवदःु।

सवर्कमर्फलत्याग,ं पर्ाहुस् त्याग ंिवचक्षणाः ॥१८.२॥

The God said

The sages define renunciation (Sanyas) as abstaining from all work for personal profit. The wise define sacrifice (Tyag) as the sacrifice of, and the freedom from, the selfish attachment to the fruits of all work. (18.02)

त्याज्यं दोषवद ्इत्य् एके कमर् पर्ाहुर् मनीिषणः। यज्ञदानतपःकमर्, न त्याज्यम् इित चापरे ॥१८.३॥

Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice (Tyag), charity, and austerity should not be abandoned. (18.03)

िन यं शृणु मे ततर्, त्यागे भरतस म । त्यागो िह पुरुष ाघर्, ितर्िवधः संपर्कीिततः ॥१८.४॥

Bharatsattam, listen to My conclusion about sacrifice (Tyag). The sacrifice (Tyag) is said to be of three types. (18.04)

यज्ञदानतपःकमर्, न त्याज्यं कायर्म् एव तत्। यज्ञो दानं तप ैव, पावनािन मनीिषणाम् ॥१८.५॥

Acts of selfless service (Yajna), charity, and austerity should not be abandoned, but should be performed, because selfless-service, charity, and austerity are the purifiers of the wise. (18.05)

एतान्य् अिप तु कमार्िण, सङ्गं त्यक्तवा फलािन च । कतर् ानीित म पाथर्, िनि तं मतम् उ मम् ॥१८.६॥

Parth, even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice. (18.06)

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िनयतस्य तु संन्यास कमर्णो नोपप ते। मोहात् तस्य पिरत्यागस्, तामसः पिरकीिततः ॥१८.७॥

Sacrificing (Tyag) by giving up one's duty is not proper. The abandonment of obligatory work is due to delusion, and is declared to be Tamasik, in the mode of ignorance. (18.07)

दःुखम् इत्मेव यत् कमर्, कायक्लेशभयात् त्यजेत्। स कृत्वा राजसं त्यागं, नैव त्यागफलं लभेत् ॥१८.८॥

One who abandons or gives up (Tyag) duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of sacrifice by performing such a sacrifice (Tyag) in the mode of passion (Rajasic). (18.08)

कायर्म् इत्येव यत् कमर्, िनयतं िकर्यतेऽजुर्न। सङ्गं त्यक्त्त्वा फलं चैव, स त्यागः साित्त्वको मतः ॥१८.९॥

Arjun, obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone regarded to be sacrifice (Tyag) in the mode of goodness (Satvic). (18.09)

न षे् ् अकुशलं कमर्, कुशले नानुषज्जते। त्यागी सत्त्वसमािव ो, मेधावी िछ संशयः ॥१८.१०॥

The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10)

न िह दहेभृता शक्यं, त्यकंु्त कमार्ण्य् अशेषतः। यस् तु कमर्फलत्यागी, स त्यागीत्य अिभधीयते ॥१८.११॥

Human beings cannot completely abstain from work. Therefore, the one who completely renounces the selfish attachment to the fruits of all works is considered a renunciant (Tyagi). (18.11)

अिन म् इ ंिमशर्ं च, ितर्िवधं कमर्णः फलम्। भवत्य् अत्यािगनां पर्ेत्य, न तु संन्यािसनां क्विचत् ॥१८.१२॥

The threefold fruit of works—desirable, undesirable, and mixedaccrues after death to the one who is not a renunciant (Tyagi), but never to a Tyagi. (18.12)

प ैतािन महाबाहो, कारणािन िनबोध मे। सांख्ये कृतान्ते पर्ोक्तािन, िस ये सवर्कणार्म् ॥१८.१३॥

अिध ानं तथा कतार्, करणं च पृथिग्वधम्। िविवधा पथृक्चे ा, दवैं चैवातर् प मम ्॥१८.१४॥

Learn from Me, Mahabaho, the five causes, as described in the Sankhya doctrine, for the accomplishment of all actions. They are: 1) The physical body, the seat of Karma; 2) the modes of material Nature, 3) the doer; 4) the eleven organs of perception and action, the instruments; various bio-impulses; and 5) the fifth is the luck17 (Daivam). (18.13-14)

17 Luck is said to be outcome of one’s own Karma done in past, even in past births

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शरीरवाङ्नोिभर् यत्, कमर् पर्ारभते नरः। न्याय्यं वा िवपरीतं वा, प ैते तस्य हतेवः ॥१८.१५॥

Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15)

ततैर्वं सित कतार्रम्, आत्मानं केवलं तु यः। पश्यत्य् अकृतबुि त्वान्, न स पश्यित दमुर्ितः ॥१८.१६॥

Therefore, the ignorant one who considers one’s body or the soul as the sole agent due to imperfect knowledge does not understand. (18.16)

यस्य नाहकृंतो भावो, बुि र् यस्य न िलप्यते। हत्वािप स इमालँ् लोकान्, न हिन्त न िनबध्यते ॥१८.१७॥

The one who is free from the notion of doership, and whose intellect is not polluted by the desire to reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act of killing. (18.17)

ज्ञानं ज्ञेयं पिरज्ञाता, ितर्िवधा कमर्चोदना करणं कमर् कतित, ितर्िवधा: कमर्सगर्ंह:।।१८.१८

The subject, the object, and the knowledge of the object are the threefold driving force to an action. The eleven organs; the act, and the agent or the modes of material Nature are the three components of action. (18.18)

ज्ञानं कमर् च कतार् च, ितर्धैव गुणभेदतः । पर्ोच्यते गुणसंख्याने, यथावच् छृणु तान्य् अिप ॥१८.१९॥

Knowledge, action, and doer (agent) are said to be of three types according to Sankhya doctrine. Hear duly about these also. (18.19)

सवर्भूतेषु येनैकं, भावम ्अ यम् ईक्षते।

अिवभकं्त िवभके्तषु, तज् ज्ञान िवि साित्वकम् ॥१८.२०॥

The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided; such knowledge is in the mode of goodness (Satva). (18.20)

पृथक्त्वेन तु यज् ज्ञानं, नानाभावान् पृथिग्वधान्। वेि सवषु भुतेषु, तज् ज्ञानं िवि राजसम्।।१८.२१।।

The knowledge by which one sees different realities of various types among all beings as separate from one another; consider that knowledge to be in the mode of passion (Rajas). (18.21)

यत् तु कृत् वद ्एकिस्मन, काय सक्तम् अहतुैकम्। अतत्त्वाथर्वद ्अल्पं च, तत् तामसम् उदाहृतम् ॥१८.२२॥

The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body or any other selected thing) as if it is everything; such knowledge is declared to be in the mode of darkness of ignorance (Tamas). (18.22)

94

िनयतं सङ्गरिहतम्, अराग षेतः कृतम् । अफलपेर्प्सुना कमर्, यत् तत् साित्त्वकम् उच्यते ॥१८.२३॥

The obligatory duty performed without likes and dislikes, and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness (Satva). (18.23)

यत् तु कामेप्सुना कमर्, साहकंारेण वा पुनः । कर्यते बहुलायास,ं तद ्राजसम् उदाहृतम् ॥१८.२४॥

Action performed with ego, with selfish motives, and with too much effort; is declared to be in the mode of passion (Rajas). (18.24)

अनुबन्धं क्षयं िहसाम्, अनवे य च पौरुषम्। मोहाद ्आरभ्यते कमर्, यत् तत् तामसम् उच्यते ॥१८.२५॥

Action that is undertaken because of delusion; disregarding consequences, loss, injury to others, as well as one’s own ability is said to be in the mode of ignorance (Tamas). (18.25)

मुक्तसङ्गोऽनहवंादी,धृत्युसाहसमिन्वतः। िसद्ध्यिसद्ध्योर् िनिवकारः, कतार् साित्त्वक उच्यते ॥१८.२६॥

The doer who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good (Satvic). (18.26)

रागी कमर्फलपर्पे्सुर, लुब्धो िहसात्मकोऽशुिचः । हषर्शोकािन्वतः कतार्, राजसः पिरकीिततः ॥१८.२७॥

The doer who is impassioned, attached to the fruits of their work, greedy, violent, impure, and is affected by joy and sorrow is called passionate (Rajasic). (18.27)

अयुक्तः पर्कृतः स्तब्ध:, शठो नैष्कृितकोऽलसः। िवषादी दीघर्सूतर्ी च, कतार् तामस उच्यते ॥१८.२८॥

The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agent is called ignorant (Tamasic). (18.28)

बु र्े भेद ंधृतेश ्चैव, गुणतस् ितर्िवधं शृणु। पर्ोच्यमानम् अशषेेण, पृथक्त्वेन धनंजय ॥१८.२९॥

Now hear Dhananjay, the threefold division of intellect and resolve, based on modes of material Nature, as explained by Me fully and separately. (18.29)

पर्वृि च िनवृि च, कायार्कायर् भयाभये। बन्धं मोक्षं च या वे , बुि ः सा पाथर् साित्त्वकी ॥१८.३०॥

Parth, the intellect by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode of goodness (Satva). (18.30)

यया धमर्म् अधमर्ं च, कायर्ं चाकायर्म् एव च। अयथावत् पर्जानाित, बुि ः सा पाथर् राजसी ॥१८.३१॥

95

Parth, the intellect by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion (Rajas). (18.31)

अधमर्ं धमर्म् इित या, मन्यते तमासावृता। सवार्थार्न् िवपरीतां , बुि ःसा पाथर् तामसी ॥१८.३२॥

The intellectwhen covered by ignoranceaccepts unrighteousness (Adharma) as righteousness (Dharma), Parth, and thinks everything to be that which it is not, is in the mode of ignorance (Tamas). (18.32)

धृत्या यया धारयते, मनःपर्ाणेिन्दर्यिकर्याः। योगेना िभचािरण्या, धृितः सा पाथर् साित्त्वकी ॥१८.३३॥

The resolve by which one manipulates the functions of the mind, Prana (bio-impulses), and senses for God-realization, only that resolve is in the mode of goodness (Satva), O, Parth (Arjun). (18.33)

यया तु धमर्कामाथार्न्, धृत्या धायर्तेऽजुर्न। पर्सङ्गेन फलाकाङ्क्षी, धृितः सा पाथर् राजसी ॥१८.३४॥

Arjun, the resolve by which a person, craving for the fruits of work, clings to duty, accumulating wealth, and, Parth, enjoyment with great attachment; that resolve is in the mode of passion (Rajas). (18.34)

यया स्व ंभयं शोकं, िवषाद ंमदम् एव च। न िवमु ित दमुधा, धृितः सा पाथर् तामसी ॥१८.३५॥

The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness; that resolve is in the mode of ignorance (Tamas), O, Parth. (18.35)

सुखं त्व् इदान ितर्िवधं, शृणु मे भरतषर्भ । अभ्यासाद ्रमते यतर्, दःुखान्तं च िनगच्छित ॥१८.३६॥

And now hear from Me, Bharatarshabh, about the threefold pleasure. The pleasure one enjoys from spiritual practice results in cessation of all sorrows. (18.36)

यत् तद ्अगर्े िवषम् इव, पिरणामेऽमृतोपमम्। तत् सुखं साित्वकं पर्ोक्तम,् आत्मबुि पर्सादजम् ॥१८.३७॥

The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge, and is in the mode of goodness (Satva). (18.37)

िवषयेिन्दर्यसंयोगाद,् यत् तद ्अगर्ेऽमृतोपमम्। पिरणामे िवषम् इव, तत् सुखं राजसं स्मृतम् ॥१८.३८॥

Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasures are in the mode of passion (Rajas). (18.38)

यद ्अगर्े चानुबन्धे च, सुखं मोहनम् आत्मनः। िनदर्ालस्यपर्मादोत्थ,ं तत् तामसम् उदाहृतम् ॥१८.३९॥

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Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness, and carelessness; such pleasure is said to be in the mode of ignorance (Tamas). (18.39)

न तद ्अिस्त पृिथ ां वा, िदिव दवेेषु वा पुनः। सत्वं पर्कृितजैर् मुकं्त, यद ्एभीः स्यात् ितर्िभर् गणैुः ॥१८.४०॥

There is no being, either on the earth or among the Devs, the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40)

बर्ा णक्षितर्यिवशां, शूदर्ाणा ंच परंतप। कमार्िण पर्िवभक्तािन, स्वभावपर्भवैर् गुणैः ॥१८.४१॥

Parantap, the activities (Karma, work, profession) of ‘Brahmin’, ‘Kshatriya’, ‘Vaishya’ and ‘Shudra’ has been classified based on the qualities inherent to peoples’ nature and their make up. (The division of human labor is made to base on human abilities and tendencies।) (18.41)

शमो दमस् तपः शौचं, क्षािन्तर् आजर्वम् एव च। ज्ञानं िवज्ञानम् आिस्तक्यं, बर् कमर् स्वभावजम् ॥१८.४२॥

The natural activity-karma-profession-duty of a ‘Brahmin’ is to work for acquiring serenity, self control, austerity, purity, patience, honesty, knowledge, transcendental knowledge, transcendental experience, and belief in God. (18.42)

शौयर्ं तेजो धृितर् दा यं, यु ेचाप्य् अपलायनम्। दानम् ई रभाव , क्षातंर् कमर् स्वभावजम् ॥१८.४३॥

Heroism, vigour, firmness, dexterity, not fleeing from battle, charity and leadership are the natural activity-karma-profession-duty of ‘Kshatriya’. (18.43)

कृिषगौर यवािणज्यं, वैश्यकमर् स्वभावजम् । पिरचयार्त्मकं कमर्, शूदर्स्यािप स्वभावजम् ॥१८.४४॥

Cultivation, cattle rearing, business, trade, finance, and industry are the natural activity-karma-profession-duty of the Vaishya. Serving others is the natural activity-karma-profession-duty of ‘Shudra’. (18.44)

स्वे स्वे कमर्ण्य् अिभरतः, संिसि लभते नरः। स्वकमर्िनरतः िसि यथा िवन्दित तच् छृणु ॥१८.४५॥

One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45)

यतः पर्वृि र् भतूानां, ये सवर्म् इद ंततम्। स्वकमर्णातम् अभ्यच्यर्, िसि िवन्दित मानवः ॥१८.४६॥

One attains perfection by worshipping the Supreme Beingfrom whom all beings originate, and by whom all this universe is pervadedthrough performance of one’s natural duty. (18.46)

शर्ेयान् स्वधम िवगुणः, परधामार्त् स्वनुि तात् । स्वभाविनयतं कमर्, कुवर्न् ना ोित िकिल्बषम् ॥१८.४७॥

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One’s own inferior (appearing) natural work is better than doing superior looking unnatural work (of others). One who does the work ordained by one’s inherent nature, without any selfish motive, incurs no sin (or Karmic reaction). (18.47)

सहजं कमर् कौन्तेय, सदोषम् अिप न त्यजेत्। सवार्रम्भा िह दोषेण, धूमेनािग्नर् इवावृताः ॥१८.४८॥

One’s natural work, even though defective, should not be abandoned; because all undertakings have some or other defects (faults) hidden in them, just as fire is covered by smoke, O, Kaunteya. (18.48)

असक्तबुि ः सवर्तर्, िजतात्मा िवगतस्पृहः। नैष्कम्यर्िसि परमां, संन्यासेनािधगच्छित ॥१८.४९॥

The person whose mind is always free from selfish attachment, who has won over his mind and senses, and who is free from desires attains the supreme perfection of freedom from the bondage of Karma by renouncing selfish attachment to the fruits of work. (18.49)

िसि पर्ा ो यथो बर् , तथा ोित िनबोध मे । समासेनैवकौन्तेय, िन ा ज्ञानस्य या परा ॥१८.५०॥

Learn from Me briefly, Kaunteya, how one who has attained such perfection, or the freedom from the bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50)

बुद्ध्या िवशुद्ध्या युक्तो, धृत्यात्मानं िनयम्य च। शब्दादीन् िवषयांस् त्याक्त्वा, राग षेौ ुदस्य च ॥१८.५१॥

िविवक्तसेवी लघ्वाशी, यतवाक्कायमानसः । ध्यानयोगपरो िनत्यं, वैराग्यं समुपािशर्तः ॥१८.५२॥

अहकंारं बलं दपर्ं, कामं कर्ोध ंपिरगर्हम्। िवमुच्य िनमर्मः शान्तो, बर् भूयाय कल्पते ॥१८.५३॥

Endowed with purified intellect, having patiently controlled mind, with firm resolve, turning away from words, sound and other objects of the senses, giving up likes and dislikes; living in solitude, eating lightly, controlling the mind, speech, and organs of action, ever absorbed in yog of meditation, taking refuge in detachment; and after relinquishing egotism, violence, pride, lust, anger, and proprietorship; one becomes peaceful, free from the notion of ‘I, me, and my’, and fit for attaining oneness with the Supreme Being. (18.51-53)

बर् भूतः पर्स ात्मा, न शोचित न काङ्क्षित। समः सवषु भुतेषु, म िक्त लभते पराम्॥१८.५४॥

Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains the highest devotional love for God. (18.54)

भक्त्या माम ्अिभजानाित, यावान् यश् चािस्म तत्त्वतः। ततो माम् तत्त्वतो ज्ञात्वा, िवशते तदनन्तरम् ॥१८.५५॥

By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (18.55)

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सवर्कमार्ण्य् अिप सदा, कुवार्णो म पाशर्यः । मत्पर्सादाद ्अवा ोित, शा तं पदम् अ यम्॥१८.५६॥

A karma-yogi devotee attains the eternal immutable abode by My graceeven while doing all dutiesjust by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56)

चेतसा सवर्कमार्िण, मिय संन्यस्य मत्परः। बुि योगम ्उपािशर्त्य,् मिच्च ः सततं भव ॥१८.५७॥

Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me, and resort to Karma-Yog. (18.57)

मिच्च ः सवर्दगुार्िण, मत्पर्सादात् तुिरष्यिस। अथ चेतत्वम् अहकंारान्, न शर्ोष्यिस िवनङ् यिस ॥१८.५८॥

You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But, if you do not listen to Me due to ego, you shall parish (go astray from your path of development). (18.58)

यद ्अहकंारम् आिशर्त्य, न योत्स्य इित मन्यसे। िमथ्यैष वसायस् ते, पर्कृितस् त्वां िनयो यित ॥१८.५९॥

If due to ego you think: I shall not fight; this resolve of yours is vain. Because your own nature will compel you to fight. (18.59)

स्वभावजेन कौन्तेय, िनब ः स्वने कमर्णा। कतुर्ं नेच्छिस यन् मोहात्, किरष्यस्य् अवशोऽिप तत् ॥१८.६०॥

Kaunteya, you are controlled by your own nature-born Karmic impressions. Therefore, you shall doeven against your willwhat you do not wish out of delusion to do. (18.60)

ई रः सवर्भूतानां, हृ ेशेऽजुर्न ित ित। भर्ामयन् सवर्भूतािन, यन्तर्ारुढािन मायया ॥१८.६१॥

The Supreme Lord—as the controller abiding in the inner psyche of all beings—causes, Arjun, them to work out their Karma like a puppet (of Karma created by the free will) mounted on a machine. (18.61)

तम् एव शरणं गच्छ, सवर्भावेन भारत। तत्पर्सादात् परां शािन्त, स्थानं पर्ाप्स्यिस शा तम् ॥१८.६२॥

Seek refuge in the Supreme Lord alone with loving devotion, O, Bharat. By His grace you shall attain Supreme Peace and the Eternal Abode. (18.62)

इित ते ज्ञानम् आख्यातं, गु ाद ्गु तरं मया। िवमृश्यैतद ्अशषेेण, यथच्छिस तथा कुरु ॥१८.६३॥

Thus the knowledge that is more secret than the most-secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63)

सवर्गु तमं भूयः, शृणु मे परम ंवचः । इ ोऽिस मे दढृम ्इित, ततो व यािम ते िहतम ्॥१८.६४॥

99

Hear once again My most secret, supreme word. You are very dear to Me, therefore, I shall tell this for your benefit. (18.64)

मन्मना भव म क्तो, म ाजी मां नमस्कुरु। माम् एवैष्यिस सत्यं ते, पर्ितजाने िपर्योऽिस मे ॥१८.६५॥

Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are very dear to me. (18.65)

सवर्धमार्न्, पिरत्यज्य, मामेकं शरणं वर्ज । अह ंत्वा सवर्पापभे्यो, मोक्षियष्यािम मा शुचः ॥१८.६६॥

Set aside all meritorious deeds and religious rituals, and just surrender completely to Me with firm faith and loving devotion. I shall liberate you from all sins, the bonds of Karma. Do not grieve. (18.66)

इद ंते नातपस्काय, नाभक्ताय कदाचन। न चाशुशर्ूषवे वाच्यं, न च मां योऽभ्यसूयित ॥१८.६७॥

This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67)

य इमं परम ंगु ,ं म के्तष्व् अभीधास्यित। भिक्त मिय परां कृत्वा, माम् एवषै्यत्य् असंशयः ॥१८.६८॥

न च तस्मान् मनुष्येषु, कि न् मे िपर्यकृ मः। भिवता न च म ेतस्माद,् अन्यः िपर्यतरो भुिव ॥१८.६९॥

The one who shall propagate this supreme secret philosophy the transcendental knowledge of Gita) amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.68-69)

अध्येष्यते च य इमं धम्यर्ं संवादम् आवयोः। ज्ञानयज्ञेन तेनाहम् इ ः स्याम् इित म मितः ॥१८.७०॥

I promise that the study of this sacred dialogue of ours by anyone will be equivalent to his worshipping Me with ‘Knowledge-Yajna’ or knowledge-sacrifice. (18.70)

शर् ावान् अनसूय , शृणुयाद ्अिप यो नरः । सोऽिप मुक्तः शभुाँल् लोकान्, पर्ा ुयात् पुण्यकमर्णाम् ॥१८.७१॥

Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, and attains heaventhe higher worlds of those whose actions are pure and virtuous. (18.71)

किच्चद ्एतच् छुतं पाथर्, त्वयैकागर्ेण चेतसा । किच्चद ्अज्ञानसंमोहः, पर्न स् ते धनंजय ॥१८.७२॥

Dhananjay, I hope you have listened to this with single-minded attention and I hope that your delusion born of ignorance has been well destroyed. (18.72)

100

अजुर्न उवाच न ो मोहः स्मृितर् लब्धा, त्वत्पर्सादान् मयाऽच्युत।

िस्थतोऽिस्म गतसंदहेः, किरष्ये वचनं तव ॥१८.७३॥

Arjun said

By Your grace, Achuta, my delusion is destroyed, I have gained Self-knowledge, my confusion is dispelled and I shall do as You said. (18.73)

संजय उवाच इत्य् अह ंवासुदवेस्य, पाथर्स्य च महात्मनः।

संवादम् इमम ्अशर्ौषम्, अद्भुतं रोमहषर्णम् ॥१८.७४॥

Sanjay said

Thus I heard this wonderful dialogue between Vaasudev and Parth, causing my hair to stand on end. (18.74)

ासपर्सादाच् छुतवान्, एतद ्गु म् अह ंपरम ्। योगं योगे रात कृष्णात्, साक्षात् कथयतः स्वयम ्॥१८.७५॥

By the grace of sage Vyas, I heard this most secret and supreme yoga directly from Yogeshwar Krishna, the Lord of yog, Himself speaking to Arjun before my very eyes of clairvoyance granted by sage Vyas. (18.75)

राजन् संस्मृत्य संस्मृत्य, संवादम् इमम् अद्भुतम्। केशवाजुर्नयोः पुण्यं, हृष्यािम च मुहुर् महुुः ॥१८.७६॥

King (Dhrtarashtra), by recalling again and again of this marvellous and sacred dialogue between Keshav and Arjun, I am thrilled at every moment; and (18.76)

तच् च संस्मृत्य संस्मृत्य, रुपम् अत्यद्भुतं हरेः। िवस्मयो मे महान् राजन्, हृष्यािम च पुनः पुनः ॥१८.७७॥

Recollecting again and again, O, King (Dhrtarashtra), that marvellous form (Universal-form) of Hari, I am greatly amazed and I rejoice over and over again. (18.77)

यतर् योगे रः कृष्णो, यतर् पाथ धनुधर्रः। ततर् शर्ीर् िवजयो भूितर, धर्ुवा नीितर् मितर् मम ॥१८.७८॥

Wherever there will be both Yogeshwar Krishna, the Lord of Yog and Parth ready with bow (meaning: ever-ready and anxious to act); there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78)

ऊँ तत्सदिेत शर्ीम गव ीतासूपिनषत्सु बर् िव ाया ंयोगशा े शर्ीकृष्णाजुर्नसंवादो मोक्षसंन्यासयोगो नाम अ ादशोऽध्यायः॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Moksha-Sanyas-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eighteen.