The Bhagavad Gita 

In English 

The Sacred Song 



Translated by 

Philippe L. De Coster, B.Th., D.D. 



Translated into English 

from 

the original Sanskrit into English, 

along ancient manuscripts, and 

various other sources and research 

material 

Split up reading - Transliteration 
Word for Word translation 



v30 



Gita Satsang Ghent Centre (Belgium) 

Copyright (Belgium) 2006 - 2007 

Revised and Enlarged November 2010 



Some quotes from famous personalities across the world on the 

Bhagavad-Gita: 



Albert Einstein 

"When I read the Bhagavad-Gita and reflect about how God created this 
universe everything else seems so superfluous." 

Aldous Huxley 

"The Bhagavad-Gita is the most systematic statement of spiritual 
evolution of endowing value to mankind. It is one of the most clear and 
comprehensive summaries of perennial philosophy ever revealed; hence 
its enduring value is subject not only to India but to all of humanity." 

Mahatma Gandhi 

"When doubts haunt me, when disappointments stare me in the face, and I 
see not one ray of hope on the horizon, I turn to Bhagavad-Gita and find a 
verse to comfort me; and I immediately begin to smile in the midst of 
overwhelming sorrow. Those who meditate on the Gita will derive fresh 
joy and new meanings from it every day." 

Henry David Thoreau 

"In the morning I bathe my intellect in the stupendous and cosmogonal 
philosophy of the Bhagavad-Gita, in comparison with which our modern 
world and its literature seem puny and trivial. " 

Dr. Albert Schweitzer 

"The Bhagavad-Gita has a profound influence on the spirit of mankind by 
its devotion to God which is manifested by actions." 

Carl Jung 

"The idea that man is like unto an inverted tree seems to have been 
current in by gone ages. The link with Vedic conceptions is provided by 
Plato in his Timaeus in which it states 'behold we are not an earthly but a 
heavenly plant.' This correlation can be discerned by what Krishna 
expresses in chapter 15 of Bhagavad-Gita." 

Herman Hesse 

"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's 
wisdom which enables philosophy to blossom into religion." 

Ralph Waldo Emerson 

"I owed a magnificent day to the Bhagavad-Gita. It was the first of books; 
it was as if an empire spoke to us, nothing small or unworthy, but large, 
serene, consistent, the voice of an old intelligence which in another age 
and climate had pondered and thus disposed of the same questions which 
exercise us." 



r — 



SRIMAD BHAGAVAD-GITA 

In English 
Introduction 

The Bhagavad-Gita is one of the most noblest and read scriptures of India, even 
one of the deepest sacred scriptures of the world, really meant for all ages, even 
more in this time and age, as it is a "psychology of the consciousness" in its 
threefold phase. The dialogue of eighteen discourses {chapters), 700 verses 
altogether, is a written contribution to the transformation of the embodied soul, 
the whole man, or as the Bible puts it in "Genesis" the "man, the living soul". 
The Bhagavad-Gita represents the soul-knowledge, the heart-love, the mind- 
knowledge, the vital-dynamism and the body action. 

According to the Psychologist Carl Gustav Jung, consciousness, seemingly the 
sine qua non of humanity is just the tip of the iceberg. Beneath consciousness 
lies a much larger substratum of forgotten or repressed personal memories, 
feelings, and behaviours, which Jung termed the personal unconscious. And 
beneath that lies the deep sea of the collective unconscious, huge and ancient, 
filled with all the images and behaviours that have been repeated over and over 
throughout history of not only the world, but life itself. Jung was a scientist who 
believed in objective evidence. However, he felt strongly that the attempt to 
make psychology a statistical science was misguided. For him, a growth in 
consciousness is always a heroic effort by the individual, straining against the 
yoke of what everyone else assumes that they already know. Any growth in 
mass consciousness comes about through the effort of many such individuals. 
Consciousness develops in spurts, both in the individual and in the species. In 
the species, as long as our current level of understanding seems adequate to the 
problems at hand, little change occurs. But when new circumstances emerge, 
consciousness takes a jump. The collective unconscious contains information 
that can be accessed by anyone at any time. It appears to have no limits in time 
and space. That is, it can access information that was recorded by primitive 
people, or it can access information about events that have not yet taken place in 
your life. Consciousness, only a tiny part of the psyche, is not a recent scientific 
development as you may think, it is as old as the world, brought forward in the 
Vedas, and above all in the Bhagavad-Gita. Beneath it lays the personal 
unconscious and below that lays the vast expanse of the collective unconscious. 
All sensory experience is first filtered through the collective unconscious - 
archetypes {patterns, components) - which gather our life experiences that make 
up a complex to find the archetype within, like peeling away the layers of an 
onion. Archetypes are "components" of knowledge, "sources" of knowledge, 



and heavily involved with the "development" and "deployment" of our 
knowledge of reality. 

Long before Jung, the Gita associated all the above, that man has first to acquire 
the proper buddhi - perception and understanding - which makes him see the 
situation he faces in its proper perspective. The Gita emphasises this and the 
ways in which this can be achieved, but the sequence and the ways suggested 
may seem confusing and repetitive to the neophyte. Even Arjuna has to seek 
explanation and clarification several times all over the eighteen chapters. 
Krishna's long discourse is not merely a theoretical/metaphysical/psychological 
exposition, but goes beyond that and is even prescriptive. Three distinct 
disciplines are indicated, but it is important to note that these are far from being 
mutually exclusive and are in many respects complementary to one another. The 
three disciplines are: Jnana Yoga, Bhakti Yoga and Karma Yoga. We all have 
some idea of what the term yoga means, a kind of intense discipline which 
enables one to control and strengthen the psychic potential which is ours. 

Jnana Yoga is the Yoga of Devotion to knowledge taught in the second and third 
discourse, accompanied with renunciation and reached by means of Karma 
Yoga, this Yoga in which the Vedic teaching regarding the life of activity and 
retirement (Pravrtti, the act of enjoying material and sensual pleasures, the 
natural tendency of human beings and Nivrtti, the act of abstaining from 
material and sensual enjoyment) is understood. It is this Yoga which forms the 
subject of the Supreme Lord's teaching throughout the Gita. Thinking, therefore, 
that the Vedic Teaching has been concluded, He extols it by relating its lineage. 

Bhakti Yoga as found in the twelfth discourse, Arjuna is supposed to have 
addressed the Supreme Lord in this way: In the discourses beginning with the 
second and ending with the tenth which treats of Divine Manifestations 
{Glories), You have taught the worship of the Supreme Self, the Imperishable 
(Akshara) Brahman, devoid of all conditions (upadhis): and You have also 
taught here and there the worship of Yourself as the Supreme Lord of the 
Universe, associated with the condition (upadhi) of that energy (sattva) which 
has the power of carrying on all evolutionary process and of knowing 
everything. And in the (eleventh) Discourse treating of the Universal From, 
Your Primal Form as Isvara manifesting itself as the whole universe has also 
been shown by You for the same purpose of worship. And having shown that 
Form, You have exhorted me to do works for Your sake only (Gita 11.55), and 
so on. Therefore, I ask of You with a desire to know which of these two ways is 
the better. Resumed: Bhakti Yoga is simply communicating with the Supreme 
Lord through devotional service. 



Karma Yoga is the path of God realisation through dedicating the fruits of one's 
work to the Supreme Lord. The two aspects of knowledge relating respectively 
to Pravrtti and Nivrtti, i.e., to the Path of Actions and the Path of Renunciation, 
with which the Gita-Sastra is concerned have been pointed out by the Supreme 
Lord in the Second Discourse. He has recommended renunciation of action to 
those who hold on the Sankhya-buddhi (Sankhya aspect of knowledge) and has 
added in Gita 2.72 that their end can be achieved by being devoted to that alone. 
And as to Arjuna, He has declared in Gita 2.47 that he should resort to actions 
(karma) alone as based on Yoga-buddhi (the Yoga aspect of knowledge), while it 
has not been said that the Highest Good can be attained by that alone. 

The Bhagavad-Gita is rich, and psychological, beautiful, full of poetic power. 
The characters stand out in heroic grandeur, in the midst of a magnificent setting 
of martial valour. The figures of Arjuna, very human in despondency and doubt, 
and of Krishna, majestic, resolute, persuasive, are clear, living, of universal, and 
truth of all religions. On the other side, the Gita is full inspiration, of religious 
devotion, and of keenest insight into the heart of man. The conflict of motives 
that overwhelmed human action, the clinging of fetters of selfishness which 
check us in the path to the immortal, the slight evasions of the lurking whisperer 
in the heart of man: all are clearly seen and clearly revealed. Yet, as a whole, the 
claims of abstract thought are not forgotten; every stage of Indian philosophy, 
every shade of logic, metaphysics and psychology, is given its place; and many 
practical suggestions are put forward, touching the problems of Indian politics 
and history, hints as valid today also in our Western world of human affairs as 
they were three thousand years ago. 

The leading events of the great Mahabharata war are historical. They have left a 
deep mark on all later ages of Indian life, down to our present day, also in the 
Western world. The great struggle between family members of the Rajput race 
recorded there, permanently weakened that race, and overshadowed its glory, so 
making way for the long dominance of the Brahmans priesthood. The growth of 
the Brahman power forms, as it were, a measure of the passage of ages in 
ancient India. In the archaic of the first Upanishads, we find the sacred 
knowledge wholly in the hands of the Rajputs, the royal races of the same kind, 
as it would seem, to the ancient Egyptians and Chaldeans. Two of the 
Upanishads record the first initiation of a Brahman into that knowledge. The 
initiator, a princely Rajput, marks the occasion by declaring that this knowledge 
had never before been given to a Brahman, but in every region was the 
hereditary teaching of the, the Ksatriya warrior alone. 

In the days of the Mahabbarata war, the Brahmans have already gained much 
ground, but they are far from being the strong and dominant caste they later 
became. There are many instances in which the privileges and dignity of 



Brahmans are somewhat abruptly treated; and in many cases, as in the marriages 
of the Pandu brothers, Brahmanical law is broken in a way that would be 
unimaginable later on. There is abundant evidence that it was precisely this great 
fratricidal struggle among the Rajput princes that gave the Brahmans their 
opportunity, opening the way for the consolidation of their power. 

In the days of Prince Siddhartha, also a Rajput of the Solar race, the hierarchical 
priesthood was not only grown strong and great all over northern India, but, in 
many regards, it had fallen into over ripeness and decline. One of the Buddha's 
most eloquent sermons is directed against the manifold abuses of the Brahman 
order, and preserves for us a picture, unsparing in its satire, and perfect in detail, 
of the life of the Brahmans, in spiritual and external matters alike, in the 
Buddha's day. As we know that the Buddha's long life was lived some twenty- 
five hundred years ago, we can easily see that the epoch of the Great War, in 
which Krishna and Arjuna fought, must have been centuries earlier; and far 
beyond the time of the Great War lie the archaic days of the greater Upanishads. 

Generally, we may say that no man who has been well forgotten suddenly 
becomes the hero of a popular poem. The very essence of ballads and bardic 
songs is that they record toughly deeds still fresh in all memories; and, the world 
over, the bards have gained glory and reward by singing the praises of warriors, 
and the beauty of queens, at the courts of queens and warriors they celebrated, or 
at least before their children, who shone in their reflected glory. We are justified 
in believing that every bardic poem, every ballad marked some hero, was in the 
first instance genuinely contemporary, though many later changes may have 
been made. In addition, this is true, no doubt, of the cycle of ballads and bardic 
poems which form the essence of the Mahabharata. They were made in the first 
instance while the echoes of the Great War were in all men's ears; while the 
victors were still flushed with victory; while the wreaths were still fresh on the 
tombs of the fallen. Moreover, among those ballads there was one, if we may 
trust the great cyclic poem itself as we certainly do, which recorded the 
"Despondency of Arjuna in sight of the armies, and the wise and eternal words 
of Truth by which the Supreme Lord Krishna stirred him to battle. 

This poem called, "The Song of God", the dialogue between the Supreme Lord 
Krishna and Arjuna, made soon after the battle, no doubt, formed the seed of the 
present work of eighteen chapters or 700 verses. To that, many elements were 
added, and its growth followed the growth of Indian life throughout the 
centuries. Gradually developed and perfected in form, it came at last to stand as 
a symbolic scripture, with many meanings, containing many truths. This 
development has taken place, in a large degree, by weaving together the 
different threads of Indian thought, the work of the great lines of Indian 
tradition. 



There is but one problem of life; throughout the world, in all ages, it has been 
the same. It is the problem of the soul, in this life embodied, and its immortality 
as entity. From difference of temperament or race, or both, there have been 
certain widely divergent lines in the effort of ancient India to solve this 
immemorial secret. Each had its growth and development; each its long line of 
adherents; each its controversies, its commentators, its triumphs. In course of 
time, the difference between these systems grew more marked than their 
agreement, and controversies overshadowed appreciation. One great task of the 
Bhagavad Gita is that of reconciler between these divergent systems, and the 
revelation of the truth that they all lead to a single goal. 

The teaching of the Bhagavad-Gita is of inspiration, of intuition, of faith, is the 
inspiring spirit of the Upanishads, to which the name of Vedanta, the end of the 
Veda, was, in due time, given. In historic origin, it is the sacred tradition of the 
Rajputs; and the Rajputs derived from it the twin teachings of rebirth and 
liberation, which formed the heart of their secret teaching. They taught that the 
psychical, personal man might follow either one of two contrasted destinies. He 
might remain under the bend of his bodily longings and desires, and blind to the 
greater spiritual life above him; a man amongst men, and with all the weakness 
and failings of poor humanity. 

The Bhagavad-Gita relates the brooding presence of the greater Self, who, in 
truth, guides the cycle of births of the souls, and lead them along the different 
ways of many lives (if need be). Man must know that he is not alone in this wild 
world, but that he is guarded, watched, and provided for, and that the guardian is 
his own divine Self. Feeling this, he comes to a dark and difficult region of the 
Path. Personal desires, relationship, claims besetting him, and all the longings of 
personal life must be left off forever. Moreover, the immortal claims overwhelm 
him also, very importunate, demanding perfect sacrifice, and pointing to a path 
that leads away from the level places of the world. Then comes the great and 
immemorial conflict between the personal and divine will, between the man's 
self and his better or Higher Self. The price of victory is liberation, and 
liberation is immortal life, in the sunlight of the Eternal One. This is the great 
teaching of the greater Upanishads, and this is the conflict to which the Supreme 
Lord Krishna urges Arjuna. 

The author or authors of the Bhagavad-Gita set themselves to describe the great 
conflict, and to show in what way each of the powers may help toward victory 
of one's own life. The personal man begins to feel the greater Self above him, 
with its insistent inner, silent voice, but its brooding power. About him is the 
furniture of his everyday life, to which he is bound by many dear, close ties, 
many things that can be threading, if he is to follow that new and imperious 



"silent voice within" and above "within", many things are visibly condemned 
because of detachment. Worldly success, attachment to wealth, ambition, 
regards and consideration, how will these stand if the great silent voice were 
obeyed? He will have to set out on a path not that of those attached to the world 
as many of these things must be laid aside as one goes forward. How shall he 
apply to the task? How make even the first resolve to undertake it? How shall he 
substitute for the various coloured lights of the world, the quiet light of the soul? 
These are the questions sought to be answered in the Bhagavad-Gita, and 
nothing more dramatic could be imagined that the position of the Supreme Lord 
Krishna and Arjuna on the battlefields, which is made the occasion of its 
answers. 

At what time was the Bhagavad-Gita written? If we are correct in holding the 
views already suggested in other works, it was written at different times, through 
several centuries, growing gradually to fuller and fuller completeness. Even a 
number of Biblical books as in the Old Testament took many centuries and 
writers before it was finally composed. I have in mind the book of Isaiah that 
was written by a number of writers within the span of 400 years. Also, were the 
five first books of the Bible, called the Pentateuch, traditionally allocated to 
Moses, written by a number of unknown authors (named A,B,C,D), as well over 
many centuries. 

The evidence is that poem, song, ballad of the Supreme Lord Krishna and 
Arjuna, which must have been composed soon after the great battle of 
Kuruksetra; and so layer after layer was added, as the ages passed. In the days of 
Shankaracharya, the work was already complete, in its present form. Shankara 
lived, according to the traditions of the schools he founded in Southern India, 
some twenty-two hundred years ago. However, we must put the Bhagavad Gita 
somewhat further back, even in its complete and final form. For some two 
centuries before the date assigned to great Shankara, Patanjali lived and taught, 
recording in the Yoga Sutras the sum and essence of his philosophy. Moreover, 
these Sutras are evidently later and more developed than the Bhagavad Gita, and 
are indeed, the final summing up of that long tradition of Yoga teaching, many 
aspects of which are spoken of in this poem. Patanjali was in all probability, a 
contemporary of Gautama, the Buddha, who lived some five and twenty 
centuries ago. In addition, the fact that there is no clear trace of the Buddha's 
mission in the Gita is another reason for assigning it, even in its final form, to an 
earlier date. We shall, maybe, come closest to the truth, if we think of the 
Bhagavad Gita as really and truly recording the teaching and mission of the 
Supreme Lord Krishna, though with certain added themes; and of His mission as 
but one in a long series of revelations through Rajput sages, which made and 
continued the spiritual life of India. 



So, in archaic times, we have the greater Upanishads, with their teachings of the 
royal sages, teachings hitherto imparted to Brahman, as two of the great 
Upanishads declare; and in Vedic times also we have the hymns of the Rajput 
Vishvamitra, seer of the third Mandala of the Rig Veda, wherein is contained the 
holy Gayatri. After Vishvamitra and the Upanishads, we have the Rama of 
Ayodya, esteemed a divine avatar; and, after Rama, Prince Krishna of Dvaraka, 
hero, sage and seer of Rajput race. The Supreme Lord Krishna himself insists on 
this, at the beginning of the fourth book of the Bhagavad Gita: 

The Supreme Lord said: I taught this changeless way of Yoga to 
Vivasvan; Vivasvan told it to Manu and Manu to Iksvaku. (4.01) 
So, was the oral tradition from one to another handed on to the Royal 
Sages who came to know it, O Parantapa (O Vanquisher of Foes/Arjuna); 
but, after a considerable time, this teaching of Yoga ceased to be in the 
world. (4.02) 

Then, in the fullness of time, if we are correct, prince Siddhartha the 
Compassionate, himself a descendant of Iksvaku, once more gave forth to the 
world the Rajput sacred teaching, enriched as of old by two teachings of rebirth 
and liberation from rebirth, to which, following the older Indian tradition 
already recorded in the Bhagavad-Gita, the Awakened Siddhartha gave the 
splendid name of Nirvana. 

This great teaching summarised in the Bhagavad-Gita, so handed down from the 
Supreme Lord to the devotee, forms the living heart of Eastern philosophy, and 
today of the remainder of the world, and as a tribute to this knowledge, the 
rendering of the Gita is made. 

The "Self is not limited by our expectations of morality; our concerns are not 
necessarily Its concerns. This amoral, inhuman aspect of the Self is far too 
frequently overlooked by people who talk blithely about finding the Higher Self. 
This was an issue that occupied Carl Gustav Jung throughout his life. He dealt 
with it most fully in a very late essay, "Answer to Job." Jung examined Job's 
behaviour toward God and God's behaviour toward Job, and found Job came out 
the winner. God was presented as a petulant and irrational tyrant, while Job was 
both loyal and thoughtful. Jung felt that the story of Job marked a turning point 
in consciousness when God was forced to acknowledge Job as his moral 
superior. God was for the first time forced to consider the possibility of a true 
relationship with mankind-which would eventually lead to the appearance of a 
world saviour, who combined God and man in a single being. 

So, we have arrived at the idea of "unattached action": of persons so established 
in identification with the "Self that in the middle of tireless service of those 



10 



around them, they remain in inner peace, the silent witness of action. They do 
not act, says the Gita; it is the Self that acts through them: "He who perceives 
that Prakriti (matter, nature) performs all actions, and that the Self (Atma) 
engages not in actions, he sees indeed." (See also 3.27, 5.09 and 14.19) (13.29) 

Meister Eckhart says eloquently: Whoever has God in mind, simply and solely 
God, in all things, such a man carries God with him into all his works and in all 
places, and God alone does all his works. He seeks nothing but God; nothing 
seems good to him but God. He becomes one with God in every thought. Just as 
no multiplicity can dissipate God, so nothing can dissipate this man or make him 
multiple. 

The Supreme Lord Krishna says: Therefore, at all times only remember Me and 
fight. With mind and intellect fixed on Me, you will without doubt come to Me. 
(8.07) 

The Bhagavad-Gita today 

That was several thousand years ago, and today the Bhagavad-Gita is found in 
every household in India and has been translated into every major language of 
the world. Literally billions of copies have been handwritten and printed. 

What is the appeal of the Bhagavad-Gita? First of all, it is totally practical, free 
of any vague or abstract philosophy. During my first trip to India over forty 
years ago, I heard about a yogi who lived in a small houseboat on the Ganges 
river in the holy city of Benares (Varanasi). He never spoke or wrote; yet every 
day for many years people came to him for advice. How did he manage? He had 
a copy of the Bhagavad-Gita, and after he was told the problem or question he 
would open the book and point to a portion. And the inquirer would have a 
perfect and complete solution to the trouble. 

My own spiritual awakening began by kicking me out of the nest of the 
comfortable Roman Catholic Faith into a vaster world of realities. I floundered 
around in the sea of my new horizons until one day I bought a hardboard edition 
of the Bhagavad-Gita, by Ramananda Prasad, Ph.D. I did not read it, I inhaled it. 
Through it, the Eternal Self spoke Eternal Truth to me within my inner-self. The 
Bhagavad-Gita changed my life by giving me Life, indeed. That very "Life" that 
has never ended ever since I opened the Sacred Book, "The Song of God". I 
worked every since with the American Gita Society, and translated Ramananda 
Prasad version into French and Dutch. After, I also translated into English my 
own version of the Bhagavad-Gita. 



11 



Nothing has ever arisen in my life, internal or external, that the Bhagavad-Gita 
has not made clear and enabled me to deal with or understand. Yet is it not 
dogmatic. At the very end Krishna says to Arjuna: "Now I have taught you that 
wisdom which is the secret of secrets. Ponder it carefully. Then act as you think 
best." 

No threats, no promises, no coercion. It is all in the reader's hands. Even better: 
the Bhagavad-Gita tells us that we can attain a Knowing beyond even what it 
tells us. And, the Bhagavad-Gita shows us the way, quite sufficient for the 
salvation of the Soul, the Higher-Self. 

Conclusion 

The battle commences and Arjuna and his brothers, the Pandavas, ultimately 
win. Significantly, the Bhagavad-Gita itself ends before we know the battle's 
outcome. The question of who wins and who looses is not the issue in the Gita. 
Nor does the Bhagavad-Gita really solved the problem of war. The two sides are 
not identified as good or as bad. There is no clear favourites here. War is, by 
almost any standard, tragic, according to the Bhagavad-Gita. And yet, the 
context of war is significant in the Gita because the battlefield is really a 
metaphor for the soul itself, the mind and its struggle. 

Ordinary Hindus wrestling with the issues of dharma is a much more present 
reality than the subjects of the Vedas or even the Upanishads. As a metaphor for 
the Self and its eternal struggles, perhaps the Bhagavad-Gita is a reminder that 
often there are no clear avenues of choice. Our decisions must be made in 
ambiguity and uncertainty. 

The Bhagavad-Gita and Transcendental Consciousness 

The Bhagavad-Gita is the Light of Life. It is there to save humanity from the 
darkness of ignorance and suffering. 

The word "Bhagavad" means Lord, which signifies the state of self-referral 
intelligence, which is also referred to as Krishna, Brahma and totality. The word 
Gita means Song. 

The Bhagavad-Gita is the voice of totality, the voice of the infinite organizing 
power of Natural Law. Its purpose is to explain all that is needed to raise our 
consciousness to the highest possible level. 



12 



The Bhagavad Gita consisting of 700 verses, each one giving invaluable insight 
into how to live life in the most spiritual and successful way. The Bhagavad- 
Gita is therefore a complete guide to practical life. 

The Essence of the Bhagavad-Gita 

The Bhagavad-Gita has a greater number of commentaries than any other known 
scriptures. Most of these have not brought to light the essential teaching of this 
precious knowledge. 

The Bhagavad-Gita has been beautifully translated and the translator gives a 
very complete and easy to understand commentary. 

For example, Chapter 2, verse 45 tells us: 

trai-gunya-visaya veda nistrai-gunyo bhavarjuna 
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan (2.45) 

trai-gunya visayah - deal with the three attributes, pertaining to the three 
modes of material nature; visayah — on the subject matter; vedah - Vedas, 
Vedic literatures; nistrai-gunyah - without these three attributes (gunas); 
bhava — be; arjuna — O Arjuna; nirdvandvah - free from the pairs of 
opposite, without duality; nitya-sattva-sthah - ever remaining in the 
Sattva (goodness), a nice thought: 'in a pure state of spiritual existence'; 
niryoga-ksemah - free from (the thought of) acquisition and preservation; 
atma-van — established in the self. 

Harmony and Fulfilment 

The Vedas cover the three Gunas of Nature. Be, O Arjuna, above the three 
Gunas, free from pairs of opposites (dualities), unconcerned with 
acquisition and preservation, always firm in goodness, and centred in the 
Self. (2.45) 

This verse teaches us that all influences of the outside world, and their 
consequences as well, will cling to us as long as we are out of our Self 
(Transcendental Consciousness). Once we are in that state of the Self, we will 
find eternal harmony and fulfilment. 

The three gunas, called "sattva, rajas and tamas", are the forces that constitute 
life in the relative (changing) field. When we are out of the field of the three 
gunas, we are in a non-changing state of perfect harmony and silence, which is 
our Self, the state of Yoga. This is pure consciousness, the home of all the laws 
of nature in every one of us. 



13 



Unifying quality of Natural Law 

The Bhagavad-Gita is that part of the Vedic Literature which deals with the 
unifying quality of Natural Law. It asks us to act from the level of non-action, 
the state of Yoga. Yoga means unity, oneness, which is our Self, or 
Transcendental Consciousness. 

This brings us to another very important verse in the Bhagavad-Gita. It is 
Chapter 2, verse 48 which explains the fundamental skill in action: "Yogasthah 
Kuru Karmani - Established in Yoga, perform action". 

Performing Action from the state of Yoga 

The translator tells us that when we perform action from the state of Yoga, self- 
referral consciousness, Transcendental Consciousness, then that action is 
performed by the infinite organizing power of Natural Law. 

The infinite organizing power of Natural Law organises everything in the 
universe in perfect order and harmony. If we are able to be active from the level 
of Yoga, unity, oneness, pure singularity, or Transcendental Consciousness, then 
every action leads to success and fulfilment. 

Action from that level does not consume energy. It revitalises and therefore 
gives energy. Every action that we perform from the level of infinite organizing 
power within, is spontaneously done with the least amount of effort. 

If we perform an action from the state of Yoga, we spontaneously perform right 
action, action which is in accord with Natural Law. (in accord with "dharma", 
which is that invincible power of nature which upholds evolution) 

The State of Yoga is not far distant from us 

The state of Yoga is Transcendental Consciousness. This Supreme State of 
Existence is not far distant from us. It is within ourselves and therefore always 
within our reach. It is our own Self, nothing other than our own Self. 

For this reason we don't need to go far to find that glorified state. We only have 
to experience the most settled state of awareness, which is pure silence, 
"Transcendental Consciousness", at the source of thought. 

This is done in a completely effortless and natural way through appropriate 
meditation techniques, which was introduced to the world by a number of 
outstanding Hindu Gurus. This technique has been verified in the lives of 



14 



millions of people of different nationalities and backgrounds throughout the 
world. 

Life in Perfection as taught in the Gita 

The essence of the Bhagavad-Gita is to experience the inner field of pure 
silence, self-referral consciousness, Transcendental Consciousness within. If we 
start our day's activity with a technique that effortlessly refers our mind back to 
this state of non-action, then this source of all action, of all dynamism, will 
automatically be infused into our daily activities. This will result in life in 
accord with Natural Law, life in accord with the invincible, evolutionary power 
of dharma, leading us towards supreme quality of life, life in perfection, in 
enlightenment and bliss. 



15 



Consciousness along Carl Gustav Jung 



Consciousness 



Personal 
Unconcious 



Collective 
Unconcious 




Along Carl Gustav Jung, the structure of the "embodied man", the psyche. Consciousness is 
only a tiny part of the psyche, beneath it lies the personal unconscious and below that lies the 
vast expanse of the collective unconscious. All sensory experience is first filtered through the 
building blocks of the collective unconscious - the archetypes - which gather our life 
experiences around them to form complexes. 




> 
\ 
\ 
7 V 



v 



1 . The Lower Unconscious 

2. The Middle Unconscious 

3. The Higher Unconscious, 
or Supercofiscious 

4. The Field of Consciousness 

5. The Conscious Serf, or "I" 

6. The Transpersonal Sett 

1, Th e Co llective U nco nscious 



Dr. Roberto Assagiloi 's Egg, exploring "consciousness " in a systematic way. 



16 



Consciousness is our knowing that we know; that phase of knowing by which 
we take cognizance of our existence and of our relation to what we call 
environment. Environment is made by ideas held in mind and objectified. The 
ideas that are held in mind are the basis of all consciousness. The nature of the 
ideas upon which consciousness is formed gives character to it. Consciousness, 
the direct awareness: the incessant flow of sensation, images, thoughts, feelings, 
desires, and impulses, which one can observe, analyse, and judge. 

The subconscious mind, or subjective consciousness, is the sum of all man's 
past thinking. It may be called memory. The subconscious sometimes acts 
separately from the conscious mind, for instance, in dreams and in its work of 
carrying in bodily functions, such as breathing and digestion. The subconscious 
mind has no power to do original thinking. It acts upon what is given it through 
the conscious or the subconscious mind. All our involuntary or automatic 
activities are of the subconscious mind, they are the result of our having trained 
ourselves by the conscious mind to form certain habits and do certain things 
without having to centre our thought upon them consciously. 

Personal consciousness is formed from limited, selfish ideas. 

Sense consciousness is a mental state formed from believing in and acting 
through the senses. It is the serpent consciousness, deluded with sensation. 
Since an individual becomes attached to whatever he thinks about, the result of 
his forming sense consciousness is that he withdraws his consciousness from the 
Supreme Being, and looses conscious connection with his Source. 

Material consciousness is much the same as personal and sense consciousness. 
It is a state of mind based on belief in the reality of materiality, or in things as 
they appear. 

The conscious self or the "I", the point within the embodied of pure self- 
awareness, different from the changing content of our consciousness (the 
sensations, thoughts, feelings, and more). 



The superconsciousness, or superconscious mind, is the Higher Self, a state of 
consciousness that is based on true ideas, upon an understanding and realisation 
of the Oneness of Truth as related in the Bhagavad-Gita. 

The Higher Self, or the "Self with a capital letter, submerged in the 
ceaseless flow of psychological contents, disappearing (walking away as 
it were) when we fall asleep, when we faint, when we are under the effect 



17 



of an anaesthetic or narcotic, or in a state of hypnosis, and when one 
awakes the "Self is appearing again. 



The Collective Consciousness. According to Jung, consciousness, seemingly 
the sine qua non of humanity is just the tip of the iceberg. Beneath 
consciousness lies a much larger substratum of forgotten or repressed personal 
memories, feelings and behaviours, which Jung termed the personal 
unconscious. Moreover, beneath that lies the deep sea of collective unconscious, 
huge and ancient (Brahman), filled with all the images and behaviours (souls, 
entities) that have been repeated over and over (reincarnation) throughout the 
history of not only humanity, but also life itself (all creation). As Jung said: "... 
the deeper you go, the broader the base becomes." 

The Collective Consciousness consists of images and behavioural patterns not 
acquired by an individual in his or her lifetime, yet accessible to all individuals 
in all times, "unconscious" because it cannot be reached through conscious 
awareness. Here is faith and intent, prayer, meditation, Gita standards essential 
to open ourselves up to the universal but hidden treasure. The collective 
unconscious or consciousness (as I prefer to say) dwells in each of us. Much of 
our life is structured by the archetypal symbols that are the organised units of the 
collective unconscious (consciousness). 



18 



Summary of the Discourses of the Bhagavad-Gita 

First Discourse 

Observing the Armies on the Battlefield of Kuruksetra - The Hopelessness of 
Arjuna. 

As the opposing armies stand ready for battle, Arjuna, the mighty warrior, sees 
his intimate relatives, teachers and friends in both armies ready to fight and 
sacrifice their lives. Overwhelmed by sorrow and pity, Arjuna fails in strength, 
his mind becomes confused, and he gives up his will-power to fight. 

One may fear his highest possibilities (as well as his lowest ones). He may be 
afraid to become that which he can glimpse in his most perfect moments, under 
the most perfect conditions, under conditions of courage. He may enjoy and 
even thrill to the godlike possibilities he sees in himself in such peak moments 
as on the battlefield of Kuruksetra. And yet he simultaneously shivers with 
weakness, awe and fear before these same possibilities. 

The Sanskrit root of the word 'dharma' is 'dhr', to 'hold'. Who holds us? The 
'Supreme'. What holds us? 'Truth'. Dharma prevails. If not always, ultimately it 
must, for in 'dharma' is the Breath of the Supreme Being. Our body's dharma is 
service, our mind's dharma is illumination, our heart's dharma is oneness and 
out soul's dharma is liberation. 

Second Discourse 

Contents of the Gita Summarised - Sankhya Theory and Yoga Practices 

Arjuna presents to the Supreme Lord Krsna as His devotee; and, the Supreme 
Lord begins His teachings to Arjuna by explaining the fundamental distinction 
between the temporary transient body and the eternal embodied soul. The 
Supreme Lord explains the process of transmigration, the nature of selfless 
service to the Supreme and the characteristics of a self -realised or actualised 
person, and these are: Perception of reality; acceptance, spontaneity; problem 
centring; the need for solitude (self-realised people do not need others in the 
ordinary sense, though many of them like to be with others); autonomy; peak 
experiences (spontaneous mystical experiences are common); human kinship; 
humility and respect; interpersonal relationships); means and ends; authenticity; 
integration; non-violence (Mahatma Gandhi); vision; the Higher self; 
intentionality; presence and openness. What is life? It is the soul's only 
opportunity to manifest and fulfil the Divine here on earth. When life begins its 
journey on earth, the Supreme Being shakes hands with it. When the journey is 



19 



half won, Eternity shakes hands with it. When life's journey is complete, 
Immortality shakes hands with it. Life lives the live of perfection when it lives 
in spirituality. 

Third Discourse 

Karma-yoga - The Yoga of Action 

Everyone must engage in some kind of activity in this tangible world of ours. 
But actions can either bind one to this world or liberate one from it. By acting 
for the pleasure of the Supreme Being, without selfish motives, one can be 
liberated from the law of karma (action and reaction) and attain Self-knowledge 
of the Higher Self within, and the Supreme Being. We must examine our 
motives with all sincerity. We often discover that the reasons for our 
preoccupation with helping others are not as pure and noble as we thought. We 
soon discover that the shining alloy, mixed with gold, is also containing the base 
metal of vanity, presumption, proselytism, as well as the desire to appease our 
conscience so that we will have some excuse for not undertaking the hard work 
of inner purification. 

Fourth Discourse 

Jnana- Yoga- The Yoga of Renunciation of Action in Knowledge 

Transcendental knowledge — the spiritual knowledge of the soul, of Supreme 
Being, and of their relationship — is both purifying and liberating. Such 
knowledge is the fruit of selfless devotional action (karma-yoga). The Supreme 
Lord explains the distant history of the Bhagavad Glta, the purpose and 
significance of His periodic descents to the transient world, and the necessity of 
approaching a guru, a realized teacher. The need for a teacher is essential in 
spirituality, as one must take great care in this area, and that is not advisable for 
those who lack the appropriate spiritual preparation in trying to become a 
realised person. Do not forget that 'spirituality' means, in fact, working with 
supernormal powers. Sacrifice is the secret of self-dedicated service. Life's duty, 
performed with a spontaneous flow of self-offering to humanity under the 
express guidance of the inner' being, can alone transform life into beauty. 

Fifth Discourse 

Samnyasa-Yoga - The Yoga of Action with Renunciation 

Outwardly performing all actions but inwardly renouncing their fruits, the wise 
man, purified by the fire of spiritual knowledge, attains peace, detachment, 
patience, spiritual vision and happiness. Selflessly spending oneself for others 



20 



and serving mankind should be one of the greatest sources of joy. The first 
benefit is that it causes us to forget ourselves, releasing us from the 'steel box' 
of our personality. The real sense of inner satisfaction drives from unattached 
service to those around, and that is great. Action and renunciation are identical. 
Action is the tree. Renunciation is the fruit thereof. One cannot be greater than 
the other. The tree and the fruit grow in the bosom of the Supreme Being to be 
loved by Eternity and embraced by Immortality. 

Sixth Discourse 

Dhyana-yoga - The Yoga of Meditation 

Dhyana-yoga, a meditative practise, controls the mind and senses and focuses 
concentration on Paramatma (the Supersoul, God, Para-Brahma). This practice 
culminates in Samddhi, the full consciousness of the Supreme. The discourse 
teaches the man of renunciation to commune with the Supreme Being as his first 
duty; and then to perform all proper physical, mental, moral, and spiritual duties 
with divine consciousness, directed by Him alone. Before all activity, there is a 
need for silence, and that is through meditation. Dhyana-yoga is not a matter of 
outward asceticism, but a purely internal self-discipline of calm inner silence, 
conscious reflection, proper meditation, prayer and contemplation - in short, all 
those essential elements of spiritual work deep within. Meditation is not only a 
preparation for external action, but an indispensable means for inspiration and 
renewal. Meditation is a source of spiritual nourishment. This is the clear way of 
the Bhagavad GTta, posing and resolving the problem of action, and relates how 
the ancient sages of India had reached the same conclusions as the Christians 
saints. From simple meditation, through perseverance one reaches higher states 
of meditation and contemplation, eventually discovering the Supreme Light. A 
devotee always remains in the breath of his Supreme Lord. For him there is no 
true fall, no destruction, no death. 

Seventh Discourse 

Vynana - Yoga- The Yoga of Knowledge and Realisation 

The Supreme Lord Krsna is the Absolute Truth, the supreme cause and 
sustaining force of everything, both material and spiritual. Advanced embodied- 
souls surrender unto Him in devotion, whereas impious living souls divert their 
minds to other objects of worship. The path of yoga is only a means to reach the 
Supreme Goal. When one communes with the Supreme Lord, the technique of 
any yoga mentioned in the GTta has fulfilled its purpose. However, as many do 
today in this modern world, one cannot practise yoga techniques, while 
forgetting the Supreme Lord. Yoga is communion with the Supreme. 



21 



Noble and exalted are all these, but the man of knowledge, do I regard as My 

very Self; for his self integrated, is fixed on Me, the highest goal. (See also 9.29) 

(7.18) 

At the close of many births, the man of knowledge takes refuge in Me, 

concluding that Vasudeva's son (Krsna) is all. Such a noble soul (Mahatma) is 

very rare. (7.19) 

Eighth Discourse 

Abhyasa - Yoga - The Yoga of the Imperishable Brahman 

By remembering the Supreme Lord Krsna in devotion throughout one's life, and 
especially at the time of death, one can attain to His supreme abode, beyond the 
material world. "Abhyasa-yoga" is the repetitive effort to hold the mind 
continuously in its pure state of divine attunement. Success in Self-realisation 
depends on one's spiritual activity. The true devotee knows the real value of 
incessant and regular meditation, by which his life becomes a permanent prayer. 
Yoga practise should never be done mechanically or from an oppressive sense of 
duty, or just out of habit, but with intent, joy and perpetual zeal, so causing each 
meditation session to yield more and more a deeper bliss. What is within will 
sooner or later be manifested without. The possessor of divine thoughts will also 
be the doer of divine deeds. It is possible only for a dedicated man to think of 
the Supreme Lord consciously while leaving the earth scene. 

Ninth Discourse 

The Sovereign Knowledge and Big Secret 

The Supreme Lord Krsna is the Supreme Godhead and the supreme object of 
worship. The soul is eternally related to Him through devotional service 
(bhakti). By reviving one's pure devotion one returns to the Supreme Lord in the 
spiritual realm. The devotee who, through the ways of yoga described in the 
GTta, becomes established in Self-realisation possesses the all-knowing intuitive 
knowledge of direct perception that penetrates the core of the big secret of how 
the Supreme Lord is at once both immanent and transcendent. Realising his own 
oneness with the Supreme Being, the yogi understands that he himself is the 
microcosm in the macrocosm of immanence and transcendence. He lives, moves 
and has his being in this world, never losing the awareness that he is an 
'embodied soul', and that he is continually confronted with a 'goal' choice. 



22 



Tenth Discourse 
Divine Manifestations 

All wondrous phenomena showing power, beauty, grandeur or sovereignty, 
either in the material world or in the spiritual, are but partial manifestations of 
Krsna's divine energies and magnificence. As the supreme cause of all causes 
and the support and essence of everything, Krsna is the supreme object of 
worship for all beings. All mental states and all inner and outer conditionings of 
mankind have a divine purpose. The Supreme 's all-conquering power whatever 
His manifestation is made apparent in right actions, gracious motives and goals. 
The Supreme Being is the uncreated silence, hidden in all forces and objects of 
cosmic nature. We see only the gross expression that 'maya' displays, not quite 
the hidden mystery. The Supreme 's silent 'Presence' within each one of us, and 
everything is a well-kept secret, however, discoverable by no limited human 
mind filled with good will. Self-knowledge is the knowledge of universal 
oneness. Divine perfection can be founded only in fertile soil of universal 
oneness. Serve humanity precisely because Divinity appears majestically in 
humanity. Knowing Divinity an acting upon, one will in no time come to self- 
realisation. 



Eleventh Discourse 
Vision of the Cosmic Form 

The Supreme Lord Krsna grants Arjuna divine vision and reveals His 
spectacular unlimited form as the cosmic universe. So, He conclusively 
establishes His divinity. The Supreme Lord explains that His own all-beautiful 
humanlike form is the original form of Godhead. One can perceive this form 
only by pure devotional service. The Supreme Lord is interested in the devotee's 
true devotion to Him, no matter sincere concept formulates the worship. The 
devotee who realises a personal God in a form will eventually realise Him as the 
Formless, Omnipresent and Infinite Reality, Divine Energy. The vision of the 
Cosmic Form acts as a powerful stimulus, an unfailing comfort, and an 
inexhaustible source of power and courage. Let us try in our imagination and 
meditation to form a vivid picture of the glory and bliss of the victorious, 
liberated embodied soul as it consciously participates in the wisdom, power and 
love of the Divine Life, the Greater Vision. When one meditates, he not only 
enters that greater vision of the Supreme, but also the vision of a redeemed 
humanity, the whole creation regenerated and displaying the perfection of the 
Supreme Being. It is visions like this that have enabled mystics of all times and 
saints of East and West to smile as they endured their inner and physical 
austerities. 



23 



Twelfth Discourse 

Bhakti-Yoga - The Yoga of Devotion 

Bhakti-yoga, pure devotional service to the Supreme Lord Krsna, is the highest 
and most fitting means for attaining pure love for Krsna, which is the highest 
end of spiritual existence. Those who follow this supreme goal develop divine 
qualities. The Bhagavad GTta, the 'Song of the Supreme' is also a hymn of 
gratitude raised to Brahma, the Creator of such cosmic magnificence (both 
heaven and earth), and our hearts burn with an unspeakable devotional love for 
Him, and all His creatures. Totally absorbed in this vision and in these feelings, 
the embodied soul forgets itself. Yogis who attain this perception of the 
Supreme find that this realisation leads to final emancipation. The true state of 
meditation is oneness of the one who meditates with the object of meditation, 
the Supreme Being. Here the devotee experiences the peace of the Supreme 
Infinite. 



Thirteenth Discourse 

The Field and the Knower (Matter and Spirit) 

One who understands the difference between the body, the soul and the 
Supersoul beyond them both attains liberation from this material world. Loving 
devotion is more than enough to realise the Supreme Lord Krsna, the Eternal 
Truth. However, in this discourse the Lord Krsna wants to widen Arjuna's 
knowledge, philosophically and intellectually. Matter and Spirit (Prakrti and 
Purusa), the Field and the Knower of the Field. They both are Beginningless. 
Matter as primordial substance, is ever changing, while Purusa (Spirit) is static, 
unmovable. In this chapter we do observe that the GTta is at once the 
significance of life and the divine interpretation of life. He is a liberated 
embodied soul who sees the Supreme Lord in all creatures and in all creation. 
To escape through knowledge from the oppressive narrowness of unbelief, and 
the human self into blissful omnipresence of the Self (Higher Self) is the goal of 
human life. 

Fourteenth Discourse 

The Three Gunas of Nature 

All embodied souls are under the control of the three modes, constituents or 
qualities, of material nature: goodness, passion and ignorance. The Supreme 



24 



Lord explains what these modes are, how they act upon us, how one transcends 
them, and the symptoms of one who has attained the transcendental stage. Sattva 
is goodness, is purity, light and wisdom. Divine bliss (happiness) stay together. 
The senses in Sattva are surcharged with the light of knowledge. The goal is the 
abode of the sages. Rajas are passion, desire, unlit activity. Rajas binds the body 
to action. Restlessness and Rajas breathe together. To separate action from Rajas 
is practically impossible. If one dies when Rajas prevails, then he is reborn 
among those attached to action. Tamas is ignorance, and darkness. Stagnation 
and Tamas stay together Futility and Tamas breathe together. Death in Tamas is 
followed by rebirth among the senseless fools. Sattva offers to mankind at large 
luminous Knowledge; Rajas, passionate greed; and, Tamas, rank delusion. The 
yogi who has transcended the three constituents of Nature in his own life will 
neither hate nor grave for the fruits of Sattva, Rajas, and Tamas. 

Fifteenth Discourse 

The Yoga of the Supreme Self 

The ultimate purpose of Vedic knowledge is to detach oneself from the 
entanglement of the material world and to understand the Supreme Lord Krsna 
as the Supreme Personality of Godhead. One who understands Krsna's supreme 
identity surrenders unto Him and engages in His devotional service. This 
discourse begins with a tree. This tree is called the world-tree. Unlike earthly 
and botanical trees, this tree has its roots above in the Supreme Being. The 
Supreme Being is the only Source. Downward are its branches spread. The 
Vedas are its leaves. He who has understood the depths of the ever-changing and 
ever-evolving world has all the Vedic knowledge at his disposal. Purusottama 
(The Supreme Lord) is beyond formlessness and form, beyond impersonality 
and personality. In Him the mightiest dynamic urge and the profoundest silence 
stay together. Terms to remember: (1) Yama, moral conduct, non-violence, 
truthfulness, non-stealing, continence, and none desire (lust). (2) Niyama : purity 
of mind and body, contentment in all circumstances, self-discipline, self- 
knowledge, and devotion to the Supreme. (3) Asana: right posture in meditation; 
the spinal column must be held straight, and the body firm in a comfortable 
position for meditation. (4) Pranayama : life-force (Prana) control. (5) 
Pratyahara : the power of interiorising one's mind by disconnecting from the 
affairs of this world, meaning switching off from the nerve currents. (6) 
Dharana : meditation in which the devotee is able to hold fast to his interiorised 
mind on the Aum sound, the primal manifestation of the Supreme. (See our 
'Omnic Meditation outline' ) The sense enslaved man does not own or control 
his mind; so he cannot concentrate on the 'Aum' (OM) Vibratory Sacred Sound. 
(7) Dhyana : through meditation towards the cosmic consciousness, with its 
endless spherical expansion of blissful awareness; perception of the Supreme 



25 



Being as the Cosmic Aum (OM) reverberating throughout the whole universe. 
(8) Samadhi : oneness of the embodied soul and (the Cosmic and Supreme 
Being. 

Sixteenth Discourse 

The Divine and the Demoniacal Ways 

Those who possess demoniacal constituents and who live unconcerned, without 
following the regulations of scripture, attain lower births and further material 
bondage. But those who possess divine qualities and live regulated lives, abiding 
by scriptural authority, gradually attain spiritual perfection. Stanzas on to three 
list twenty-six enriching constituents as follows: Fearlessness (abhayam); purity 
of heart (sattva-samshuddhi); steadfastness; almsgiving; self-restraint (dama); 
sacrifices (religious rites, Yajnas); right study of the scriptures (svadhyana); 
self-disciple (tapas); straightforwardness (arjavam); non-violence (ahimsa); 
truthfulness (satya); absence of wrath (akrodha); renunciation (Tydga); peace 
(shanty); absence of fault-finding and slander (apaisunam); compassion towards 
all beings (daya); absence of greed (aloluptvam); kindness (mardavam); 
humility (hri); absence of restlessness (achapalam); radiance of character 
(tejas); forgiveness (kshama); cleanliness of body, and purity of mind 
(shaucha); non-hatred (adroha); lack of conceit (na atimanita). These twenty- 
six constituents are all the Supreme 's attributes, and constitute man's spiritual 
heritage. 

Seventeenth Discourse 

The Yoga of the Threefold Faith 

There are three types of faith (Shraddha), corresponding to and evolving from 
the three constituents (modes of material) Nature. Action performed by those 
whose faith is in passion (Rajas) and ignorance (Jamas) yield only 
impermanent, material results, whereas actions performed in goodness (Sattva), 
in accord with scriptural injunctions, purify the heart and lead to pure faith in the 
Supreme Lord Krsna and devotion to Him. The discourse ends most mystically 
with the Brahman. Brahman is divinely designated by the three soul-stirring 
words: 'OM TAT SAT' (17.23). 'OM' ( AUM) is the supreme mystical symbol. 
'OM' is the real Name of the Supreme Being. In the Cosmic manifestation is 
'OM'. Beyond the manifestation, farthest beyond is 'OM'. 'Tat' means 'That', 
the Nameless, Eternal. Above all attributes, majestic 'That' stands. 'Sat' means 
'Reality', the Infinite Truth. We have to chant 'OM' (Aum), and then begin to 
perform our life's detached duties. We have to chant 'Tat' and then offer to 
humanity all our achievements, energising and fulfilling. We have to chant 'Sat' 



26 



and then offer to the Supreme what we inwardly and outwardly are, our very 
existence. 

Eighteenth Discourse 

The Yoga of Liberation by Renunciation 

The Supreme Lord Krsna explains the meaning of renunciation and the effects 
of the constituents (modes) of nature on human consciousness and activity. He 
explains Brahman realization, the glories of the Bhagavad GTta, and the ultimate 
conclusion of the GTta: the highest path of religion is absolute, unconditional 
loving surrender unto the Supreme Lord, which frees one from all sins, brings 
one to complete enlightenment, and enables one to return to Supreme Lord's 
Krsna's eternal spiritual abode. The GTta is the revelation of spirituality. Sooner 
or later all must take to spirituality. There need not and cannot be any 
compulsion. To force others to accept the spiritual life is an act of stupendous 
ignorance. A real teacher (guru) knows that his is not the role of a commander- 
in-chief. He never orders, he simply awakens and illumines the devotees' 
consciousness so that they can grasp the Truth and finally become the Truth. 
Right action is good. Desireless action is extremely good. This dedication is 
called 'tyaga' (the renunciation of attachment to the fruits of all action). The 
Supreme Lord says: For an embodied being it is not possible to abandon actions 
completely; rather it is he who abandons the fruits of actions who deserves the 
name of a renouncer. (18.1 1) When desire is totally rejected and personal gain is 
sincerely not wanted by a devotee, then only perfect freedom shines within and 
without him. 

Something to think about: 

The power of meditation finally, to bring transpersonal awareness as a 'step in' 
is beautifully illustrated by the case of a thirty year-old physicist with whom we 
discussed metaphysics. During meditation he became aware of being in a long 
grey tunnel at the end of which was a bright light. With great joy he realised that 
this light was his life's goal and began running towards it. As he neared the 
light, however, its brilliance began to hurt him and he saw that the light came 
from an intensely illuminated figure of himself which was upside down, 
balanced head-to-head on top of another figure of himself. . . 

The symbol of the illuminated man balanced upside down on the head of his 
normal self is particularly meaningful because it is generally maintained by 
teachers that the upper levels of man's nature have a correspondence in lower 
levels, highest to lowest, etc... and that man's personal and transpersonal 
natures meet at the fourth level, the point of balance. Merging with the illumined 
being consists of folding him down so that his feet come to the ground and the 

27 



resultant figure is a completely integrated man. This is in essence, Sri 
Aurobindo's idea of the necessity in modern times of bringing down the 
transforming power of unconscious (overmind) and the superconscious 
(supermind) so that the embodied soul (man) and his environment both benefit. 

Philippe L. De Coster, B.Th., D.D. 



28 



List of Abbreviations 



AiU 


Aitareya Upanisad 


AV 


Alharvaveda 


BP 


Bhagavata Maha Purana 


BrU 


Brhadaranyaka Upanisad 


BS 


Brahma Sutra 


ChU 


Chandogya Upanisad 


DB 


Devi Bhagavatam 


IsU 


Isavaya Upani§ad 


KaU 


Kat ha Upanisad 


KeU 


Kena Upanisad 


MaU 


Mandukya Upanisad 


MB 


Mahabharata 


MS 


Manu Smrti 


MuU 


Mundaka Upanisad 


NBS 


Narada Bhakti Sutra 


PrU 


Prasna Upani§ad 


PYS 


Patanjali Yoga Sutra 


RV 


Rgveda 


SBS 


Sandilya Bhakti Sutra 


ShU 


Svetasvatara Upanisad 


sv 


Samaveda 


TaU 


Taittirlya Upanisad 


TR 


Tulasi Ramayama 


VP 


Vi§nu Purana 


VR 


Valmlki Ramayanam 


YV 


Yajurveda, Vajasaneyl Samhita 



29 



Glta Dhyanam 

Meditation on the Glta 

The GTta Dhyanam is a very special song of adoration, which is normally 
chanted at the beginning of a GTta study or simply reading. Through this act of 
worship we open ourselves to the knowledge we are going to receive. If time 
does not permit it is sufficient to chant the last stanza in full concentration, 
intent and with an open heart. 

Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam, 
Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam; 

Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem, 
Amba twaam anusandadhaami bhagavadgeete bhavadweshineem. (1) 

Om, O Bhagavad Glta, with which Partha (Arjuna) was enlightened by the 
Lord Narayana Himself and which was incorporated in the Mahabharata 
by the ancient Muni Vyasa - the Divine Mother, the destroyer of rebirth, 
the instructor of the nectar of Advaita and consisting of eighteen discourses 
- upon You, O Bhagavad Glta! O affectionate Mother! I meditate. (1) 

Namostu te vyaasa vishaalabuddhephullaaravindaayatapatranetra; 

Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.(2) 

Salutations to You, O Vyasa of profound intellect and with eyes like petals 
of a full-blown lotus, by whom the lamp of knowledge, filled with the oil of 
the Mahabharata, has been lighted. (2) 

Prapannapaarijaataaya totravetraikapaanaye; 
Jnaanamudraaya krishnaaya geetaamritaduhe namah.(3) 

Salutations to Krsna, the Parijata or the Kalpataru (wish-trees), the giver of 
all desires of those who take refuge in Him, the holder of the cane in one 
hand, the holder of Jnanamudra (the symbol of knowledge), the milker of 
the GIta-nectar. (3) 

Sarvopanishado gaavo dogdhaa gopaalanandanah; 

Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.(4) 

All the Upanishads are the cows, the milker is Krsna, the cowherd boy, 
Partha (Arjuna) is the calf, men of purified intellect are the drinkers, the 
milk is the supreme nectar of the Glta. (4) 



30 



Vasudevasutam devam kamsachaanooramardanam; 
Devakeeparamaanandam krishnam vande jagadgurum. (5) 

I salute Lord Krsna, the world teacher, the son of Vasudeva, the destroyer 
of Kamsa and Chanura, the supreme bliss of Devaki. (5) 

Bheeshmadronatataa jayadrathajalaa gaandhaaraneelotpalaa; 

Shalyagraahavatee kripena vahanee karnena velaakulaa; 
Ashwatthaama-vikarna-ghora-makaraa duryodhanaavartinee; 

Sotteernaa khalu paandavai rananadee kaivartakah keshavah. (6) 

The battle-river whose banks were Bhishma and Drona, whose water was 
Jayadratha, whose blue-lily was the king of Gandhara, whose crocodile was 
Salya, whose current was Kripa, whose billow was Kama, whose terrible 
alligators were Asvatthama and Vikarna, whose whirlpool was Duryodhana 
- even such was crossed over by the Pandavas, with Kesava (Krsna) as the 
helmsman. (6) 

Paaraasharya vachah sarojamamalam geetaarthagandhotkatam; 

Naanaakhyaanakakesaram harikathaa sambodhanaabodhitam; 
Loke sajjana shatpadairaharahah pepeeyamaanam mudaa; 

Bhooyaadbhaaratapankajam kalimala pradhwamsinah shreyase.(7) 

May this lotus of the Mahabharata, born in the lake of the words of the son 
of Parasara (Vyasa), sweet with the fragrance of the meaning of GIta, with 
many stories as its stamens, fully opened by the discourses on Hari, the 
destroyer of the sins of Kali, and drunk joyously day by day, by the bees of 
good men in the world become the bestower of good to us. (7) 

Mookam karoti vaachaalam pangum langhayate girim; 
Yatkripaa tamaham vande paramaanandamaadhavam.(8) 

I salute that Madhava (Krsna), the Source of Supreme Bliss, whose grace 
makes the dumb eloquent and the cripple cross mountains. (8) 

Yam brahmaa varunendrarudramarutah stunwanti divyaih stavaih, 
Vedaih saangapadakramopanishadair gaayanti yam saamagaah, 

Dhyaanaavasthitatadgatena manasaa pashyanti yam yogino, 

Yasyaantam na viduh suraasuraganaa devaaya tasmai namah.(9) 

Salutations to that God whom Brahma, Varuna, Indra, Rudra and the 
Maruts praise with divine hymns, of whom the Sama-chanters sing by the 



31 



Vedas and their Angas, in the Pada and Krama methods, and by the 
Upanishads; whom the yogis see with their minds absorbed in Him through 
meditation, and whose ends the hosts of Devas and Asuras know not.(9) 



32 



r — 



SRIMAD BHAGAVAD-GITA 

First Discourse 

The Hopelessness of Arjuna 



dhrtarastra uvaca 

dharma-ksetre kuru-ksetre samaveta yuyutsavah 

mamakah pandavas caiva kim akurvata sanjaya (1.01) 

dhrtarastrah uvaca - (King) Dhrtarastra said; dharma-ksetre - on the sacred 
plain, the field of religion; kuru-ksetre — the place named Kuruksetra; 
samavetah - gathered together; yuyutsavah - desirous to fight, eager for battle; 
mamakah - sons... and mine (sons); pandavah — the sons of Pandu; ca — and; 
eva — certainly; kim — what; akurvata - did do, did they do; sanjaya — O 
Sanjaya. 

Dhrtarastra said: 

O Sanjaya, what did the sons of Pandu and mine do when they gathered on 

the sacred plain of Kuruksetra, eager for battle? (1.01) 

sanjaya uvaca 

drstva tu pandavanikam vyudham duryodhanas tada 

acaryam upasangamya raja vacanam abravit (1.02) 

sanjayah uvaca — Sanjaya said; drstva - having seen; tu — indeed; pandava- 
anikam — the army (soldiers) of the Pandavas; vyudham - ranged for battle, in 
battle array; duryodhanah - King/Prince Duryodhana; tada - then, at that time; 
acaryam — teacher; upasangamya - approaching, having approached; raja — the 
king (prince); vacanam - speech, words; abravit — spoke. 

Sanjaya said: Having seen the army of the Pandavas ranged for battle, 
Prince Duryodhana went up to his acarya (teacher), Drona, and said: (1.02) 

pasyaitam pandu-putranam acarya mahatim camum 
vyudham drupada-putrena tava sisyena dhimata (1.03) 

pasya - look, behold; etam — this; pandu-putranam — of the sons of Pandu; 
acarya — O teacher; mahatim - great; camum — , army, military force; vyudham 



33 



- positioned/arranged, marshalled ; drupada-putrena — the son of Drupada; tava 

- your; sisyena - by your pupil/disciple; dhi-mata - talented, very intelligent. 

Look, O Teacher, at this mighty army of the sons of Pandu, which has been 
positioned by your talented pupil, the son of Drupada. (1.03) 

atra sura mahesv-asa bhimarjuna-sama yudhi 
yuyudhano viratas ca drupadas ca maha-rathah (1.04) 

atra - here (there); surah - heroes, peers; maha-isu-asah — mighty archers; 
bhima-arjuna — to Bhima and Arjuna; samah — equal; yudhi — in the fight/battle 
; yuyudhanah — Yuyudhana; viratah — Virata; ca — also; drupadah — Drupada; 
ca — also; maha-rathah — great warrior (fighter), of the great car. 

There are in it heroes, mighty archers, equal in battle to Bhima and 
Arjuna: Yuyudhana, Virata, and the great warrior (mahdratha) Drupada, 
(1.04) 

dhrstaketus cekitanah kasirajas ca viryavan 

purujit kuntibhojas ca saibyas ca nara-pungavah (1.05) 

dhrstaketuh — Dhrstaketu; cekitanah — Cekitana; kasirajah - Kasiraja (king of 
Kasi) (rajah:king); ca - also, and; virya-van - valiant; purujit — Purujit; 
kuntibhojah — Kuntibhoja; ca — and; saibyah — Saibya; nara-pungavah - 
prominent in human society, the best of men. 

Dhrishtaketu, Cekitana, and the valiant king of Kasi, Purujit, Kuntibhoja, 
and the prominent man Saibya, (1.05) 

yudhamanyus ca vikranta uttamaujas ca viryavan 
saubhadro draupadeyas ca sarva eva maha-rathah (1.06) 

yudhamanyuh — Yudhamanyu; ca — and; vikrantah - the courageous, heroic; 
uttamaujah — Uttamauja; ca — and; virya-van - the brave, valiant; saubhadrah - 

- the son of Subhadra; draupadeyah — the sons of Draupadi; sarve — all; eva — 
certainly; maha-rathah - proficient charoteers (or, chariot fighters), great car 
warriors. 

The heroic Yudhamanyu, and the valiant Uttamauja; the son of Subhadra 
and the son of Draupadi, all proficient charioteers. (1.06) 



34 



INTRODUCTION OF THE ARMY COMMANDERS 

asmakam tu visista ye tan nibodha dvijottama 

nayaka mama sainyasya samjnartham tan bravimi te (1.07) 

asmakam — our; tu — but; visistah - powerful, distinguished chiefs, 
commanders; ye — who; tan — them; nibodha - knowing, just take note of, be 
informed, mentioning now; dvija-uttama — O best of the twice-born 
(Brahmanas); nayakah - commanders, captains, the leaders; mama — my; 
sainyasya - of (my) army, or of the soldiers; samjna-artham - by way of 
example, for information; tan — them; bravimi - naming, mentioning, speaking; 
te — to you. 

I now mention, O best of the twice-born, who are the most distinguished 
among us, the commanders of my army, naming to you by way of example. 

(1.07) 

bhavan bhismas ca karnas ca krpas ca samitim-jayah 
asvatthama vikarnas ca saumadattis tathaiva ca (1.08) 



bhavan - yourself, your good self; bhismah — Grandfather Bhisma; ca - also, 
and; karnah — Kama; krpah — Krpa; samitim-jayah — always victorious in 
battle/war, the victorious; asvatthama — Asvatthama; vikarnah — Vikarna; 
saumadattih — the son of Somadatta; tatha — as well as; eva - certainly. 

Yourself and Bhisma, Kama, the victorious Krpa, Asvatthama and 
Vikarna, also Jayadratta, the son of Somadatta; (1.08) 

anye ca bahavah sura mad-arthe tyakta-jivitah 
nana-sastra-praharanah sarve yuddha-visaradah (1.09) 

anye — others; ca — also; bahavah - many, in great numbers; surah — heroes; 
mat-arthe - for me,for my sake; tyakta-jivitah - giving up their lives, who have 
given up their lives; nana - various, many; sastra — weapons; praharanah - 
equipped with; sarve — all of them; yuddha-visaradah - skilled in the art of 
warfare, experienced in military science, well skilled in battle. 

And, many other heroes giving up their lives for me, fighting with various 
weapons, and all well skilled in the art of warfare. (1.09) 

aparyaptam tad asmakam balam bhismabhiraksitam 
paryaptam tv idam etesam balam bhimabhiraksitam (1.10) 



35 



aparyaptam - unbeatable, immeasurable, unlimited; tat — that; asmakam — of 
ours; balam — army; bhisma — by Grandfather Bhisma; abhiraksitam -under the 
protection, perfectly protected, marshalled/assembled by; paryaptam - limited, 
insufficient, inadequate; tu — but; idam — all this; etesam — of the Pandavas; 
balam - army, military strength; bhima — by Bhima; abhiraksitam — carefully 
protected, marshalled/assembled by. 

This army of ours, commanded by Bhisma is unbeatable, whereas that 
army of theirs which is under the protection of Bhima is inadequate. (1.10) 

ayanesu ca sarvesu yatha-bhagam avasthitah 
bhismam evabhiraksantu bhavantah sarva eva hi (1.11) 

ayanesu - in the divisions of the army; ca — also; sarvesu - everywhere, in all; 
yatha-bhagam - respective positions, as differently arranged, according to 
division; avasthitah - situated, being stationed; bhismam — unto Grandfather 
Bhisma; eva - certainly, alone; abhiraksantu - defend, should give support, 
protect; bhavantah — you; sarve - all ; eva hi - certainly, indeed. 

Therefore, now, do all of you, occupying your respective positions in the 
various divisions of the army, defend Bhisma only. (1.11) 

tasya sanjanayan harsam kuru-vrddhah pitamahah 
simha-nadam vinadyoccaih sankham dadhmau pratapavan (1.12) 

tasya — his; sanjanayan — causing; harsam - joy, cheer, cheerfulness; kuru- 
vrddhah — the grandsire/oldest of the Kuru dynasty (Bhisma); pitamahah — the 
grandfather; simha-nadam — roaring sound, like that of a lion, lion's roar; 
vinadya - having sounded vibrating; uccaih — loudly; sankham - conch, 
conchshell; dadhmau — blew; pratapa-van — the mighty / valiant. 

The powerful grandsire Bhisma, the eldest of the Kuru reign, in order to 
cheer him (Duryodhana), roared as a lion and blew his conch. (1.12) 

BATTLE STARTS AT THE BLOWING OF CONCH SHELLS 

tatah sankhas ca bheryas ca panavanaka-gomukhah 
sahasaivabhyahanyanta sa sabdas tumulo 'bhavat (1.13) 

tatah - then, thereafter; sankhah — conchs; ca — also; bheryah - kettledrums, 
large drums; ca — and; panava-anaka - Tabors, drums, also small drums and 
kettledrums; gomukhah - horns, cow-horns; sahasa - quite sudden, all of a 



36 



sudden; eva — certainly; abhyahanyanta - blared forth, were simultaneously 
sounded; sah — that; sabdah — combined sound; tumulah — tumultuous; abhavat 

— became. 

At this, and all at once, conches, kettledrums, cymbals, drums and horns 
were heard, and the sound of that was uncontrolled. (1:13) 

tatah svetair hay air yukta mahati syandane sthitau 

madhavah pandavas caiva divyau sankhau pradadhmatuh (1.14) 

tatah - then, thereafter; svetaih — with white; hayaih — horses; yukte — yoked; 
mahati - magnificent, in a great; syandane — chariot; sthitau - seated, situated; 
madhavah — Krsna (the husband of the goddess of fortune); pandavah — Arjuna 
(the son of Pandu); ca — also; eva - also, certainly; divyau — divine; sankhau — 
conchs; pradadhmatuh - blew, sounded. 

Then, Madhava (Krsna) and the son of Pandu (Arjuna), who were seated in 
their grand chariot yoked to white horses, blew their divine conches. (1.14) 

pancajanyam hrsikeso devadattam dhananjayah 

paundram dadhmau maha-sankham bhima-karma vrkodarah (1.15) 

pancajanyam — the conch named Pancajanya; hrsika-isah — Hrsikesa (Krsna, 
the Lord who directs the senses); devadattam — the conch named Devadatta; 
dhanam-jayah — Dhananjaya (Arjuna, the winner of wealth); paundram — the 
conch named Paundra; dadhmau — blew; maha-sankham — the terrific conch, 
great conch; bhima-karma - doer of terrible deeds; vrka-udarah - having the 
belly of a wolf, the voracious eater (Bhima). 

Hrsikesa (Krsna) blew the conch Pancajanya; and Dhananjaya (Arjuna, the 
winner of wealth) blew his conch Devadatta. Bhima, the performer of 
terrible deeds, blew his great conch Paundra. (1.15) 

anantavijayam raja kunti-putro yudhisthirah 
nakulah sahadevas ca sughosa-manipuspakau (1.16) 

ananta-vijayam — the conch named Ananta-vijaya; raja — the king; kunti-putrah 

— the son of Kunti (Arjuna); yudhisthirah — Yudhisthira; nakulah — Nakula; 
sahadevah — Sahadeva; ca — and; sughosa-mani-puspakau — the conchs named 
Sughosa and Manipuspaka. 



37 



King Yudhisthira, the son of Kunti (Arjuna), blew his Anantavyaya, while 
Nakula and Sahadeva blew the Sughosa and the Manipuspaka conches. 
(1.16) 



kasyas ca paramesv-asah khandi ca maha-rathah 
dhrstadyumno viratas ca satyakis caparajitah (1.17) 

kasyah - Kasya,the King of Kasi (Varanasi); ca — and; parama-isu-asah 
(parama isvasah) - an excellent archer, the great archer; sikhandi — Sikhandi; 
ca — also; maha-rathah - mighty car-warrior, chariot-warrior; dhrstadyumnah — 
Dhrstadyumna (the son of King Drupada); viratah — Virata (the prince who 
gave shelter to the Pandavas while they were in disguise); ca — also; satyakih — 
Satyaki (the same as Yuyudhana, the charioteer of Lord Krsna); ca — and; 
aparajitah - unconquered, who had never been vanquished. 

The king of Kasi, an excellent archer; Sikhandi, the great chariot-warrior, 
Dhrstadyumna, Virata, and the unconquerable Satyaki; (1.17) 

drupado draupadeyas ca sarvasah prthivi-pate 

saubhadras ca maha-bahuh sankhan dadhmuh prthak prthak (1.18) 

drupadah — Drupada, the King of Pancala; draupadeyah — the sons of 
Draupadi; ca — also; sarvasah — all; prthivi-pate — O Lord of Earth; 
saubhadrah — Abhimanyu, the son of Subhadra; ca — also; maha-bahuh - the 
mighty-armed; sankhan — conchs; dadhmuh — blew; prthak prthak - all 
individually, each separately, respectively. 

Drupada and the sons of Draupadi, O Lord of the Earth, and the mighty- 
armed son of Subhadra, all individually in one accord blew their respective 
conches. (1.18) 

sa ghoso dhartarastranam hrdayani vyadarayat 
nabhas caprthivim caiva tumulo vyanunadayan (1.19) 

sah — that; ghosah — uproar; dhartarastranam — of the sons of Dhrtarastra; 
hrdayani — hearts; vyadarayat - rent, shattered; nabhah — sky; ca — also; 
prthivim — the earth; ca — also; eva - certainly, also; tumulah - tumultuous, 
uproarious; abhyanunadayan — resounding. 

The tumultuous uproar tore the hearts of the sons (people) of 
Dhrtarashtra's assembly, filling the earth and sky with sound. (1.19) 



38 



ARJUNA WANTS TO EXAMINE THE ARMY 
AGAINST WHOM HE IS ABOUT TO COMBAT 

atha vyavasthitan drstva dhartarastran kapi-dhvajah 
pravrtte sastra-sampate dhanur udyamya pandavah 
hrsikesam tada vakyam idam aha mahi-pate (1.20-21) 

atha - now, thereupon; vyavasthitan - situated, standing arrayed; drstva - 
seeing, looking upon; dhartarastran — the sons of Dhrtarastra; kapi-dhvajah - 
monkey-ensigned, he whose flag was marked with Hanuman; pravrtte — while 
about to begin; sastra-sampate - discharge of weapons, in releasing his arrows; 
dhanuh — bow; udyamya - having taken, taking up; pandavah — the son of 
Pandu (Arjuna); hrsikesam — unto Lord Krsna; tada - then, at that time; vakyam 

— words; idam - this, these; aha — said; mahi-pate — O Lord of the Earth. 

Then, looking at the sons of Dhritarashtra standing ranged for battle, while 
the discharge of missiles began, Arjuna, the son of Pandu, whose emblem 
depicts Maruki (a monkey) , took up his bow and spoke these words to 
Hrslkesa (Krsna), O Lord of Earth": (1.20-21) 

arjuna uvaca 

senayor ubhayor madhye ratham sthapaya me 'cyuta 

yavad etan nirikse 'ham yod dhu-kaman avasthitan 

kair may a saha yoddhavyam asmin rana-samudyame (1.22) 

arjunah uvaca — Arjuna said; senayoh — of the armies; ubhayoh - of both; 
madhye - in the middle, between; ratham - car, chariot; sthapaya — place; me — 
my; acyuta - O Achyuta, O infallible one; yavat — while; etan — all these; 
nirikse - beholding, may look upon; aham — I; yoddhu-kaman — desirous to 
fight; avasthitan - standing, arrayed on the battlefield; kaih — with whom; maya 

— by me; saha — together; yoddhavyam - must be fought; asmin — in this; rana- 
samudyame - eve of battle, (rana: strife) in the attempt. 

Arjuna said: O Acyuta (Immortal, Krsna), position my chariot between the 
two armies, that I may just see those who stand here desirous to fight, to 
know with whom I must combat in this act of war. (1.22) 

yotsyamanan avekse 'ham ya ete 'tra samagatah 
dhartarastrasya durbuddher yuddhe priya-cikirsavah (1.23) 

yotsyamanan — those who will be fighting, with the object of fighting; avekse - 
observe, to look upon; aham — I; yah — who; ete — those; atra — here; 
samagatah — assembled; dhartarastrasya — for the son of Dhrtarastra; 



39 



durbuddheh - of the evil-minded; yuddhe - in battle, in the fight; priya — well; 
cikirsavah — wishing. 

I wish to look upon those who are assembled here, and are about to engage 
in battle eager to service in conflict the evil-minded son of Dhritarashtra, 
achieving what he regards as best. (1:23) 

sanjaya uvaca 

evam ukto hrsikeso gudakesena bharata 

senayor ubhayor madhye sthapayitva rathottamam (1.24) 

sanjayah uvaca — Sanjaya said; evam — thus; uktah — addressed; hrsikesah — 
Lord Krsna; gudakesena — by Arjuna; bharata — O descendant of Bharata; 
senayoh — of the armies; ubhayoh - of both; madhye — in the middle; 
sthapayitva - placing, having stationed; ratha-uttamam — the best of chariots. 

Sanjaya said: In response to Gudakesa's (Arjuna) request, O Bharata 
(Dhrtardshtra), Hrslkesa stationed that finest among chariots between the 
two armies. (1.24) 

bhisma-drona-pramukhatah sarvesam ca mahi-ksitam 
uvaca partha pasyaitan samavetan kurun iti (1.25) 

bhisma — Grandfather Bhisma; drona — the teacher Drona; pramukhatah — in 
front of; sarvesam - of all; ca - and, also; mahi-ksitam — rulers of the world; 
uvaca — said; partha — O son of Prtha, Arjuna; pasya - behold, look at; etan - 
those, all of them; samavetan - gathered, assembled; kurun - Kurus, the 
members of the Kuru dynasty; iti — thus. 

Confronting Bhisma and Drona and all the rulers of earth, he said: O 
Partha (Arjuna), look at these assembled Kurus. (1.25) 

tatrapasyat sthitan parthah pitrn atha pitamahan 

acaryan matulan bhratrn putran pautran sakhims tatha (1.26) 

tatra — there; apasyat - saw, he could see; sthitan - stationed, standing; parthah 
- Partha (Arjuna); pitrn — fathers; atha — also; pitamahan — grandfathers; 
acaryan — teachers; matulan — maternal uncles; bhratrn — brothers; putran — 
sons; pautran — grandsons; sakhin — friends; tatha — too; svasuran — fathers-in- 
law; suhrdah — friends; ca — also; eva — certainly; senayoh - in armies; 
ubhayoh - (in) of both parties; api - also, including. 



40 



Then, the son of Partha (Arjuna) saw ranged there in both the armies 
fathers (paternal uncles), grandfathers, teachers, maternal uncles, brothers, 
sons, grandsons and comrades, father-in-laws and friends. (1.26) 

ARJUNA 'S DESPONDENCY 

svasuran suhrdas caiva nayor ubhayor api 

tan samiksya sa kaunteyah sarvan bandhun avasthitan (1.27) 

krpaya parayavisto visidann idam abravit (1.28a) 

tan - these, all of them; samiksya - having seen, after seeing; sah — he; 
kaunteyah — the son of Kunti (Arjuna); sarvan — all; bandhun — relatives; 
avasthitan - standing, situated; krpaya — by compassion, or pity; paraya — 
deep; avistah - filled, overwhelmed; visidan - sorrowfully, while lamenting; 
idam — this; abravit — spoke. 

When the son of Kunti (Arjuna) saw that all those standing there in the 
ranks of the two armies were his kinsmen, he was overwhelmed with 
deepest pity and consequently said in sorrow: (1:27 -28a) 

arjuna uvaca 

drstvemam sva-janam Krsna yuyutsum samupasthitam 
sidanti mama gatrani mukham ca parisusyati 
vepathus ca satire me roma-harsas ca jay ate (1.28b-29) 

arjunah uvaca — Arjuna said; drstva - having seen, after seeing; imam — these; 
sva janam — kinsmen; krsna — O Krsna; yuyutsum - eager to fight; 
samupasthitam - arrayed, present; sidanti — are quivering, fail; mama — my; 
gatrani — limbs of the body; mukham — mouth; ca — also; parisusyati — is 
drying up, is parching; vepathuh - shivering, trembling of the body; ca -and, 
also; sarire - in body; me — my; roma-harsah — standing of hair on end, 
horripilation; ca - and, also; jayate — arise. 

Arjuna said: Seeing these kinsmen, O Krsna, ranged, eager for combat, my 
limbs fail, and my mouth is dried up, my body quivers and my hair stands 
on end. (1.28b-29) 

gandivam sramsate hastat tvak caiva paridahyate 

na ca saknomy avasthatum bhramativa ca me manah (1.30) 

gandivam - Gandiva, the bow of Arjuna; sramsate — slips; hastat — from (my) 
hand; tvak - (my) skin; ca - and, also; eva - also, certainly; paridahyate — is 
burning, burns all over; na - nor, not; ca - and, also; saknomi — am I able; 



41 



avasthatum — to stand; bhramati - forgetting, seems whirling, spiralling; iva — 
as; ca — and; me — my; manah - mind. 

The Gandlva (bow) slips from my hand, and my skin is terribly burning. I 
am not able to stand, and my mind is spiralling as it were. (1.30) 

nimittani ca pasyami viparitani Kesava 

na ca sreyo 'nupasyami hatva sva-janam ahave (1.31) 

nimittani - omens; ca — also; pasyami — I see; viparitani - adverse, just the 
opposite; kesava — O killer of the demon Kesi (Krsna); na - not, nor; ca - and, 
also; sreyah — good; anupasyami - see, do I foresee; hatva — killing; sva-janam 

- our people, own kinsmen; ahave — in the fight, or battle. 

I see opposing omens, O Kesava (Krsna), and do not see any good from 
killing my kinsmen in battle. (1.31) 

na kankse vijayam krsna na ca rajyam sukhani ca 
kim no rajyena govinda kim bhogair jivitena va (1.32) 

na - not, nor; kankse — I desire; vijayam — victory; krsna — O Krsna; na - not, 
nor; ca - and, also; rajyam — kingdom; sukhani — pleasures; ca - and, also, kim 

— what; nah — to us; rajyena - by kingdom; govinda — O Govinda (Krsna); kim 

— what; bhogaih - by pleasures, amusements; jivitena — life; va - or, either 

I do not wish victory, O Krsna, nor kingdoms or pleasures. What is the use 
to us in having a kingdom, O Govinda (Krsna), or amusement and even life. 

(1.32) 

yesam arthe kanksitam no rajyam bhogah sukhani ca 
ta ime 'vasthita yuddhe pranams tyaktva dhanani ca (1.33) 

yesam — of whose; arthe — sake; kanksitam - (is) desired; nah — by us; rajyam - 

- kingdom; bhogah — enjoyment; sukhani — pleasures; ca - and, also; te - they, 
all of them; ime — these; avasthitah - stand, situated; yuddhe - in battle, on this 
battlefield; pranan - life, lives; tyaktva - having abandoned; dhanani - wealth, 
riches; ca - and. 

Those for whose sake we desire kingdom, enjoyments and pleasures stand 
here for battle, having abandoned life and wealth; (1.33) 

acaryah pitarah putras tathaiva ca pitamahah 

matulah svasurah pautrah syalah sambandhinas tatha (1.34) 



42 



acaryah — teachers; pitarah — fathers; putrah — sons; tatha - thus, as well as; 
eva - also, certainly; ca - and, also; pitamahah — grandfathers; matulah — 
maternal uncles; svasurah — fathers-in-law; pautrah — grandsons; syalah — 
brothers-in-law; sambandhinah — relatives; tatha — as well as. 

Teachers, fathers (paternal uncles), sons and grandfathers, maternal uncles, 
fathers-in-law, grandsons, brothers-in-law and also (other) relatives. (1.34) 

etan na hantum icchami ghnato 'pi madhusudana 
api trailokya-rajyasya hetoh kim nu mahi-krte (1.35) 

etan — these; na - not, never; hantum — to kill; icchami - wish, do I wish; 
ghnatah - even being killed, being killed; api — even; madhusudana — O slayer 
of the demon Madhu (Krsna); api — even if; trai-lokya — of the three worlds; 
rajyasya - dominion, primacy,for the kingdom; hetoh - for the sake of; kim nu - 
how then; mahi-krte — for the sake of the earth. 

These, I do not want to kill, O Slayer of Madhusudana (Krsna), though they 
want to kill us, even for the sake to obtain the primacy over the three 
worlds; and much less for the sake of the earth! (1.35) 

nihatya dhartarastran nah ka pritih syaj janardana 
papam evasrayed asman hatvaitan atatayinah (1.36) 

nihatya - on killing; dhartarastran — the sons of Dhrtarastra; nah - to us, our; 
ka — what; pritih — pleasure; syat - may be, will there be; janardana — O 
maintainer of the people; papam - sin, vices; eva - only, certainly; asrayet - 
would take hold, must come upon; asman - to us; hatva - having killed, by 
killing; etan — all these; atatayinah - felons, offenders, aggressors. 

Killing these sons of Dhrtarashtra, what satisfaction can be ours, O 
Janardana (Maintainer of the people, Krsna)? On killing these offenders only 
sin will take hold of us. (1.36) 

tasman narha vayam hantum dhartarastran sa-bandhavan 
sva-janam hi katham hatva khinah syama Madhava (1.37) 

tasmat — therefore; na - (are) not, never; arhah -justified, deserving; vayam — 
we; hantum — to kill; dhartarastran — the sons of Dhrtarastra; sa-bandhavan - 
our own kinsmen, relatives, along with friends; sva-janam — kinsmen; hi - 
indeed, certainly; katham — how; hatva — by killing, having killed; sukhinah — 



43 



happy; syama - may (we) be, will we become; madhava — O Madhava (Krsna), 
husband of the goddess of fortune. 

It is not correct to kill our own kinsmen, the sons of Dhrtarashtra, indeed, 
by killing our own people, how can we be happy, O Madhava (Krsna)? 
(1:37) 

yady apy ete na pasyanti lobhopahata-cetasah 
kula-ksaya-krtam dosam mitra-drohe ca patakam (1.38) 

yadyapi — though; ete - these, they; na — not; pasyanti — see; lobha — by greed; 
upahata — overpowered; cetasah — their hearts; lobhopahata cetasah - with 
intelligence overpowered by greed; kula-ksayakrtam - in the destruction of the 
families, in killing the families; krtam — done; dosam - evil, fault; mitra-drohe - 
in hostility to friends, in quarrelling with friends; ca - and, also; patakam - sin, 
sinful reactions 

katham najneyam asmabhih pad asman nivartitum 
kula-ksaya-krtam dosam prapasyadbhir Janardana (1.39) 

katham — why; na - not, should not; jneyam - should be learned; asmabhih — by 
us; papat — from sins; asmat - these, this; nivartitum — to cease, to turn away; 
kula-ksaya krtam — in the destruction of a family (dynasty); dosam - evil, crime; 
prapasyadbhih - clearly seeing, by those who can set; janardana — O Janardana 
(Krsna). 

Although these, their minds overpowered by greediness, perceive no guilt in 
the extinction of the family and no sin in treachery to friends, yet, O 
Janardana (Krsna); why should we not learn to retreat from this sin, 
perceiving the guilt in the destruction of the family? (1.38-39) 

ARJUNA POSITIONS THE PROBLEMS OF WAR 

kula-ksaye pranasyanti kula-dharmah sanatanah 

dharme naste kulam krtsnam adharmo 'bhibhavaty uta (1.40) 

kula-ksaye — in destroying the family, in the destruction of a family; 
pranasyanti — perish; kula-dharmah — the family traditions, or family religious 
observances/rites; sanatanah - eternal, immemorial; dharme - spirituality, 
religion; naste — being destroyed; kulam — family; krtsnam - the whole; 
adharmah - irreligion, impiety; abhibhavati - overcome, transforms; uta - 
indeed, it is said. 



44 



In the annihilation of a family, the immemorial family traditions (dharmas) 
are destroyed, and when these disappear, lawlessness overtakes the whole 
family. (1.40) 

adharmabhibhavat Krsna pradusyanti kula-striyah 
sttisu dustasu varsneya jayate varna-sankarah (1.41) 

adharma — irreligion; abhibhavat — having become predominant; adharma 
abhibhavat - from the prevalence of impiety; krsna — O Krsna; pradusyanti — 
become corrupt; kula-striyah - the women of the family; strisu - in women, by 
the womanhood; dustasu — being so corrupt; varsneya — O descendant of 
Varsneya (Krsna); jayate - arises, comes into being; varna-sankarah - caste 
admixture, unwanted progeny, caste confusion. 

When lawlessness prevails, O Krsna, the women of the family become 
corrupted; and when women grow corrupt, O descendant of Varsneya 
(Krsna), there will be caste -confusion; (1.41) 

sankaro narakayaiva kula-ghnanam kulasya ca 
patanti pitaro hy esam lupta-pindodaka-kriyah (1.42) 

sankarah —confusion; narakaya - for the hell, make for hellish life; eva - also, 
certainly; kula-ghnanam — for those who are killers (slayers) of the family; 
kulasya — of the family; ca - and, also; patanti — fall; pitarah — forefathers; hi - 
verily, certainly; esam - their, of them; lupta — stopped; pinda — of offerings of 
food; udaka — and water; kriyah - performances; lupta pindodaka kriyah - 
deprived of the offerings of rice -ball and water. 

And, the confusion of castes leads the family and those who have destroyed 
the families to hell. Their forefathers fall as well (to hell), deprived of their 
ritual offerings of rice-balls and water. (1:42) 

dosair etaih kula-ghnanam varna-sankara-karakaih 
utsadyante jati-dharmah kula-dharmas ca sasvatah (1.43) 

dosaih - by evil deeds, by such faults; etaih - (by) these; kula-ghnanam — of the 
destroyers of the family; varna-sankara — of unwanted children; karakaih — 
which are causes; Varnasankarakarakaih - causing intermingling of castes; 
utsadyante - are destroyed, are devastated; jati dharmah - caste religious rites, 
community projects; kula-dharmah — family traditions or rites (habits); ca - 
and, also; sasvatah — eternal. 



45 



By these evil deeds of those destroying the family, causing the fusion of 
castes (varna-samkara), the eternal family traditions are devastated. (1.43) 

utsanna-kula-dharmanam manusyanam janardana 
narake niyatam vaso bhavatity anususruma (1.44) 

utsanna — spoiled; kula-dharmanam — of those who have the family traditions; 
utsanna-kula-dharmanam - whose family religious practices are destroyed; 
manusyanam — of the men; janardana - O Janardana (Krsna); narake — in hell; 
niyatam - for unknown period; vasah - dwelling, residence; bhavati - is, it so 
becomes; iti — thus; anususruma - we have heard. 

We have heard, O Janardana (Krsna), that those whose family traditions 
have been ruined dwell necessarily in hell. (1.44) 

aho bata mahat papam kartum vyavasita vayam 

yad rajya-sukha-lobhena hantum sva-janam udyatah (1.45) 

aho bata — alas; mahat — great; papam — sins; kartum - to do, to perform; 
vyavasitah — have decided, have determined, prepared; vayam — we; yat — 
because; rajya-sukha-lobhena - by the greed of pleasure of kingdom, driven by 
greed for royal happiness; hantum — to kill; sva-janam — kinsmen; udyatah — 
prepared. 

Alas! We have determined to commit a great sin, inasmuch as we are 
attempting to kill our own kinsmen through greediness for the pleasures of 
supremacy. (1:45) 

yadi mam apratikaram asastram sastra-panayah 
dhartarastra rane hanyus tan me ksemataram bhavet (1.46) 

yadi — if; mam — me; apratikaram - unresisting, without being resistant; 
asastram - unarmed, without being fully equipped; sastra-panayah - those with 
weapons in hand; dhartarastrah — the sons of Dhrtarastra; rane — on the 
battlefield; hanyuh - should slay; tat — that; me — of me; ksema-taram — better; 
bhavet — would be. 

It would be better for me, if the sons of Dhrtarashtra, weapons in hand, 
were to slay me in combat, while being unarmed and unable to resist. (1.46) 

sanjaya uvaca 

evam uktvarjunah sankhye rathopastha upavisat 

visrjya sa-saram capam soka-samvigna-manasah (1.47) 



46 



sanjayah uvaca — Sanjaya said; evam — thus; uktva - having said; arjunah — 
Arjuna; sankhye — in the battle; ratha — of the chariot; upasthe — on the seat; 
upavisat — sat down (again); visrjya - having cast away, putting aside; sa-saram 
— arrows; capam — the bow; soka — by lamentation; samvigna — distressed; 
manasah — within the mind; soka samvigna manasah - with a mind distressed 
with sorrow . 

Having spoken as such, Arjuna sank down on the seat of his chariot, casting 
away his bow and arrow, his mind distracted with grief. (1.47) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the first discourse entitled, "The Hopelessness of Arjuna". 



47 



Second Discourse 

Sankhya Theory and Yoga Practices 
ARJUNA 'S WEAKNESS CONDEMNED BY SUPREME LORD 

sanjaya uvaca 

tarn tatha krpayavistam asru-purnakuleksanam 

visidantam idam vakyam uvaca madhusudanah (2.01) 

sanjayah uvaca — Sanjaya said; tarn - to him, unto Arjuna; tatha — thus; krpaya 

- with pity, by compassion; avistam - overcome, overwhelmed; asru-purna- 
akula iksanam - with eyes full of tears; visidantam - despondent, lamenting; 
idam - this, these; vakyam - speech, words; uvaca - spoke, said; madhu- 
sudanah - Madhusudana, the destroyer of Madhu (Krsna). 

Sanjaya said: To him who was in this way overwhelmed with compassion 
and affliction, whose eyes were distraught and filled with tears, Madhava 
{Krsna, the destroyer of Madhu), spoke these words: (2:01) 

sri-bhagavan uvaca 

kutas tva kasmalam idam visame samupasthitam 

anarya-justam asvargyam akirti-karam Arjuna (2.02) 

sri-bhagavan uvaca — the Supreme Lord said; kutah - whence, wherefrom; tva 

- upon you, unto you; kasmalam — dejection; idam — this; visame - in perilous 
strait, in this hour of crisis; samupasthitam - comes, arrived; anarya — persons 
who do not know the value of life; justam — practiced by; anaryajustam - 
unworthy (unary anlike); asvargyam — which does not lead to higher realms, 
spheres, heaven excluding; akirti — infamy; akirti — the cause of; akirtiakirti - 
disgraceful; arjuna — O Arjuna. 

The Supreme Lord said: From where has this dejection come into your 
mind in this perilous hour? This is unknown to an Aryan, not leading to 
heaven but causing disgrace, O Arjuna. (2.02) 

klaibyam ma sma gamah Partha naitat tvayy upapadyate 
ksudram hrdaya-daurbalyam tyaktvottistha Parantapa (2.03) 

klaibyam — impotence; ma sma — do not; gamah — take to; ma sma gamah - do 
not get; partha — O son of Prtha (Arjuna); na - not, never; etat — this; tvayi - in 



48 



you, unto you; upadyate - is, fitting, is befitting; ksudram - mean, petty; hrdaya 

- of the heart; daurbalyam — weakness; tyaktva - having abandoned, giving up; 
uttistha - stand up, get up; param-tapa — O scorcher of foes (Arjuna). 

O Partha {Arjuna), yield not to unmanliness: it does not befit you. Cast off 
this vile faintheartedness and arise, Parantapa {Arjuna - Conqueror of foes). 
(2:03) 

ARJUNA SEEKS INSTRUCTION FROM THE SUPREME LORD 

arjuna uvaca 

katham bhismam aham sankhye dronam ca madhusudana 

isubhih pratiyotsyami pujarhav ari-sudana (2.4) 

arjunah uvaca — Arjuna said; katham — how; bhismam — Bhisma; aham — I; 
sankhye - in battle, in the fight; dronam — Drona; ca - and, also; madhu-sudana 

- O Madhusudana, O killer of Madhu (Krsna); isubhih — with arrows; 
pratiyotsyami — shall attack, fight; puja-arhau — those who are worthy of 
respect, worthy to be worshipped; ari-sudana — O slayer of the enemies (Krsna). 

Arjuna said: O Madhava {Krsna), how shall I attack with arrows in combat 
Bhisma and Drona, for they are worthy of respect, O Arisudana {O slayer of 
foes, Krsna)! (2.04) 

gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke 
hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan 

(2.05) 

gurun - the gurus (teachers); ahatva - instead of killing/slaying, not killing; hi - 
indeed, certainly; maha-anubhavan - most noble, of high honour, great souls; 
sreyah — it is better; bhoktum — to enjoy wealth, or life, also 'to eat'; bhaiksyam 

- alms, by begging; api — even; iha — here; loke — in this world; hatva - having 
slain, killing; artha — gain; kaman — desiring ;arthakaman - wealth and desires; 
tu - indeed, but; gurun — gurus; iha — here; eva - also, certainly; bhunjiya - 
enjoy, one has to enjoy; bhogan - enjoyments, enjoyable things; rudhira — 
blood; pradigdhan — tainted with; rudhira pradigdhan - stained with blood. 

For better were it here in this world to eat a beggar's food rather than by 
killing these teachers of high honour. However, were I to kill them, I should 
only enjoy wealth and worldly pleasures tainted with blood. (2.05) 

na caitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh 
yan eva hatva na jijivisamas te 'vasthitah pramukhe dhartarastrah (2.06) 



49 



na - not, nor; ca - and, also; etat — this; vidmah - (do we) know; katarat — 
which; nah — for us; gariyah — better; yat — that; va - or; yatva — whether; 
jayema — we should conquer; yadi — if; va — or; nah — us; jayeyuh — they 
should conquer; yan - whom, those who; eva - even, certainly; hatva - having 
slain or killed, by killing; na - not, never; jijivisamah - we wish to love, we 
would want to live; te - those, all of them; avasthitah - (are) standing or 
situated; pramukhe - in face, in the front; dhartarastrah — the sons of 
Dhrtarastra. 

We do not know which is the better alternative for us, to conquer them or 
they conquer us. There facing us stand Dhrtarustra's sons, whom having 
killed, we should not even care to live. (2:06) 

karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha- 

cetah 

yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam 

prapannam (2.07) 

karpanya — of miserliness; dosa — by the weakness; upahata — being afflicted; 
sva-bhavah — characteristics; karpanya-dosopahata-svabhavah - with nature 
overpowered by the taint of pity; prcchami - 1 ask, I am asking; tvam - you, 
unto You; dharma — religion; sammudha — bewildered; cetah — in heart; 
dharma-sammudha-cetah - with a mind in confusion about duty; yat - which, 
what; sreyah - good, all-good; syat — may be; niscitam — decisively; bruhi - 
say, tell; tat — that; me - for me, unto me; sisyah — disciple; te - you, your; 
aham — I am; sadhi - teach, instruct; mam — me; tvam — unto You; prapannam 
- surrendered, taking refuge. 

My very being (svathdva) is stained by the harmful taint of feeble pity, and 
my mind confounded about right and wrong (Dharma, Brahman who 
supports all). I ask you; tell me what is absolutely good. I am Your disciple, 
having surrounded myself to You, teach me for all my trust is in You. (2.07) 

na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam 
avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam 

(2.08) 

na hi - not, do not; prapasyami — I see; mama — my; apanudyat - would 
remove, can drive away; yat — that which; sokam - grief, lamentation; 
ucchosanam — drying up; indriyanam — of the (my) senses; avapya - achieving, 
having obtained; bhumau — on the earth; asapatnam — without rival, unrivalled; 
rddham — prosperous; rajyam - dominion, kingdom; suranam — of the 



50 



demigods, over the gods; api — even; ca - and, also; adhipatyam - supremacy, 
lordship. 

I see no means to dispel the sorrow which parches my senses, even after 
attaining unrivalled and prosperous kingdom on earth or even lordship 
over the gods themselves. (2:08) 

sanjaya uvaca 

evam uktva hrsikesam gudakesah parantapah 

na yotsya iti govindam uktva tusnim babhuva ha (2.09) 

sanjayah uvaca — Sanjaya said; evam — thus; uktva - having spoken, speaking; 
hrsikesam — unto Krsna; gudakesah — Arjuna, the conqueror of sleep, Arjuna, 
the master of curbing ignorance; parantapah — the chastiser of the enemies, the 
scorcher of foes; na yotsye — I will not fight; iti — thus; govindam — Krsna; 
uktva - saying, having said; tusnim — silent; babhuva ha — became. 

Sanjaya said: Having spoken like this to Hrsikesa (Krsna), the powerful 
Gudakesa, scorcher of the foe (Arjuna), fall silent, saying to Govinda 
(Krsna): 'I will not fight' and he held his peace. (2.09) 

tarn uvaca hrsikesah prahasann iva bharata 

senayor ubhayor madhye visidantam idam vacah (2.10) 

tarn — to him; uvaca - spoke, said; hrsikesah — Krsna; prahasan — smiling; iva 
- as it were, like that; bharata — Arjuna, descendant of Bharata; senayoh — of 
the armies; ubhayoh — of both parties; madhye - between, in the middle; 
visidantam - despondent, unto the lamenting one; idam — this; vacah — words. 

To him who was grieving, sitting amidst of the two armies, O Bharata 
(Arjuna), Hrsikesa (Krsna) smiling as it were, spoke these words: (2.10) 

SELF-KNOWLEDGE ALONE ELIMINATES UNHAPPINESS 

sri-bhagavan uvaca 

asocyan anvasocas tvam prajna-vadams ca bhasase 

gatasun agatasums ca nanusocanti panditah (2.11) 

sri-bhagavan uvaca — the Supreme Lord (Sri Bhaqgavan) said; asocyan - those 
who should not be grieved for, not worthy of lamentation; anvasocah - has 
grieved, you are lamenting; tvam — you; prajna-vadan - words of wisdom 
(knowledge), learned talks; ca - and, also; bhasase — speaking; gata - the lost; 
gatasun — the dead; asun — life; agata — not past; asun — life; agatsun — the 



51 



living; ca — also; na — never; anusocanti - grieve not, lament; panditah — the 
learned, the wise. 

The Supreme Lord said: You mourn for those who deserve no grief, and yet 
you speak words of wisdom. For the living or the dead wise men know no 
grief. (2.11) 

na tv evaham jatu nasam na tvam neme janadhipah 

na caiva na bhavisyamah sarve vayam atah param (2.12) 

na - not, never; tu - but, indeed; eva - also, certainly; aham — I; jatu — at any 
time; na — did not; asam — exist; na — not; tvam — you; na — not; ime — all 
these; jana-adhipah - rulers of men, kings; na — never; ca - and, also; eva - 
also, certainly; na — not; bhavisyamah - shall be, shall exist; sarve - all; vayam 
- we; sarve vayam — all of us; atah param - after, hereafter. 

Never did I not exist, nor you, nor these rulers of men; nor will there be a 
time in the future when we shall cease to exist. (2.12) 

dehino 'smin yatha dehe kaumaram yauvanam jara 
tatha dehantara-praptir dhiras tatra na muhyati (2.13) 

dehinah — of the embodied (soul); asmin — in this; yatha — as; dehe — in (the) 
body; kaumaram - boyhood, childhood; yauvanam — youth; jara — old age; 
tatha - so also, similarly; deha-antarapraptih - the attainment of another body, 
of transference of the body; praptih — achievement; dhirah — the firm; tatra - 
thereupon, thereat; na - not, never; muhyati — grieves. 

Just as in this bodily form the Self (Soul) experiences childhood, youth and 
old age, so does it pass into another body (after death). In this, a thoughtful 
man has no doubts. (See also 15.08) (2.13) 

matra-sparsas tu Kaunteya sitosna-sukha-duhkha-dah 
agamapayino 'nityas tams titiksasva Bharata (2.14) 

matra-sparsah - contacts of senses with objects, sensory perception; tu - only, 
indeed; kaunteya — O son of Kunti, O Kaunteya (Arjuna); sita — winter; usna — 
summer; sukha — happiness; duhkha — and pain; sitosna sukha duhkhadah - 
producers of cold and heat, pleasure and pain; dah — giving; agama — 
appearing; apayinah — disappearing; agamapayinah - with beginning and end; 
anityah - impermanent; tan - them, all of them; titiksasva — just try to tolerate, 
bear you ...; bharata — O descendant of the Bharata dynasty, O Bharata 
(Arjuna). 



52 



The sense-contacts, O son of Kunti (Arjuna), which give rise to heat and 
cold, pleasure and pain, come and go, they are impermanent. Learn to 
endure them, O Bharata (Arjuna). (2.14) 

yam hi na vyathayanty ete purusam purusarsabha 
sama-duhkha-sukham dhiram so 'mrtatvaya kalpate (2.15) 

yam - whom, one to whom; hi - surely, certainly; na — never; vyathayanti — are 
distressing; na vyathayanti - afflict not; ete — these; purusam - man, to a 
person; purusa-rsabha — O best among men; O chief among men; sama — 
unaltered; duhkha — in distress; sukham — and happiness; sama duhkha sukkham 
- same in pleasure and pain; dhiram — firm; sah — he; amrtatvaya - for 
immortality, for liberation; kalpate — is considered eligible, is fit. 

It is the wise man who is not afflicted by them, who remains undaunted in 
pain and pleasure, who becomes fit to attain immortality, O chief among 

men (Arjuna). (2.15) 

THE REAL AND THE UNREAL 

nasato vidyate bhavo nabhavo vidyate satah 

ubhayor api drsto 'ntas tv anayos tattva-darsibhih (2.16) 

na - not, never; asatah - of the unreal, of the nonexistent, none being; vidyate - 
is, there is; bhavah - being, endurance; na - not, never; abhavah — changing 
quality; vidyate - is, there is; satah - of the real, of the eternal; ubhayoh — of the 
two; api - also, verily; drstah - seen (has been) observed; antah - the final truth, 
conclusion; tu — indeed; anayoh - of these, of them; tattva — of the truth; 
darsibhih — by the seers; tattvadarsibhih - by the knowers of the truth, by the 
seers of the essence of things. 

That which is unreal has no becoming, while the real never ceases to be. 
Both these have been perceived by the seers of the essence of things (Tattva). 
(2.16) 

avinasi tu tad viddhi yena sarvam idam tatam 
vinasam avyayasyasya na kascit kartum arhati (2.17) 

avinasi - indestructible, imperishable; tu - indeed, but; tat — that; viddhi — 
know (it); yena — by whom; sarvam - all; idam — this; tatam - is pervaded; 
vinasam — destruction; avyayasya — of the imperishable; asya — of it; na - not; 
na kascit — no one; kartum — to do; arhati — is able. 



53 



But know "That" (Brahman - Tat tvam asi) is indestructible by which the 
whole (universe) is pervaded. None can bring destruction of That, the 
Immutable. (2.17) 

antavanta ime deha nityasyoktah saririnah 

anasino prameyasya tasmad yudhyasva Bharata (2.18) 

anta-vantah - perishable, having an end; ime — these; dehah - (material) bodies; 
nityasya - of the everlasting, eternal in existence; uktah — are said; saririnah — 
of the embodied soul; anasinah — never to be destroyed, of the indestructible; 
aprameyasya - of the immeasurable; tasmat — therefore; yudhyasva — fight; 
bharata — O descendant of Bharata (Arjuna). 

It is said, that these (our) bodies, indwelt by the Eternal embodied (Soul, the 
Self) who is eternal, indestructible and unknowable, are finite. Therefore, 
fight, O Bharata (Arjuna). (2.18) 

ya enam vetti hantaram yas cainam manyate hatam 
ubhau tau na vijanito nayam hanti na hanyate (2.19) 

yah - he who, anyone who; enam - this (self); vetti — knows; hantaram - the 
slayer, the killer; yah - he who, anyone who; ca - and, also; enam — this; 
manyate — thinks; hatam - slain, killed; ubhau — both; tau - those, they; na - 
not, never; vijanitah - know, are in knowledge; na - not, never; ay am — this; 
hanti - slays, kills; na - not, nor; hanyate - is slain, is killed. 

He who regards that He (the embodied soul) can be a slayer and he who 
thinks he is slain, both of them are ignorant. He slays not, nor is he slain. (A 
parallel verse is read in KaU 2.19) (2.19) 

na jay ate mriyate va kadacin nayam bhutva bhavita va na bhuyah 
ajo nityah sasvato 'yam purano na hanyate hanyamane sarire (2.20) 

na - not, never; jay ate - is born, takes birth; mriyate — dies; va - or, either; 
kadacit — at any time (past, present or future); na - not, never; ay am — this; 
bhutva — having come into being; bhavita — will come to be; va — or; na — not; 
bhuyah - (any) more, or is again coming to be; ajah — unborn; nityah — eternal; 
sasvatah - changeless, permanent; ay am — this; puranah - ancient, the oldest; 
na - not, never; hanyate - is killed; hanyamane — being killed; sarire - in the 
body. 



54 



He is not born, nor does He ever die. Never did He come to be, nor will he 
ever come to be again. Unborn, eternal, immutable and primeval, He is not 
slain when the body is slain. (See also KaU 2.18) (2.20) 

vedavinasinam nityam ya enam ajam avyayam 

katham sa purusah Partha kam ghatayati hanti kam (2.21) 

veda — knows; avinasinam — indestructible; nityam - eternal, always existing; 
yah - who, one who; enam — this (soul, self); ajam — unborn; avyayam - 
inexhaustible, immutable; katham — how; sah - he (that); purusah - man, 
person; partha — O Partha (Arjuna); kam — whom; ghatayati — causes to hurt, 
slain; hanti — kills; kam — whom. 

The one who knows Him to be indestructible, eternal, unborn and 
immutable, how can that man slay, or cause to be slain, O Partha (Arjuna)! 
(2.21) 

HOW THE SELF IS INDESTRUCTIBLE 

vasamsi jirnani yatha vihaya navani grhnati naro 'parani 
tatha sarirani vihaya jirnany anyani samyati navani dehi (2.22) 

vasamsi - clothes, garments; jirnani — old and worn out; yatha — just as; vihaya 
- having cast away, giving up; navani — new (garments, clothes); grhnati - 
takes, does accept; narah — a man; aparani — others; tatha - so, in the same 
way; sarirani — bodies; vihaya — giving up, having cast away; jirnani — old and 
useless, worn out; anyani - others, different; samyati —enters; navani — new; 
dehi — the embodied (one). 

Just as a man casts off his worn-out clothes, and puts on other new ones, so 
the embodied (Soul, Self) casts off his worn-out bodies and enters others, 
new ones. (2.22) 

nainam chindanti sastrani nainam dahati pavakah 
na cainam kledayanty apo na sosayati marutah (2.23) 

na - not, never; enam — this (self); chindanti — cut; sastrani — weapons; na - 
not, never; enam — this; dahati — burns; pavakah — fire; na — never; ca - and, 
also; enam — this; kledayanti - wet, moistens; apah — waters; na - not, never; 
sosayati — dries; marutah — wind. 

He (the embodied soul) cannot be cut by weapons, nor burnt by fire, nor 
waters wet him, nor the wind dry him up. (2.23) 



55 



acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca 
nityah sarva-gatah sthanur acalo 'yam sanatanah (2.24) 

acchedyah - unbreakable, cannot be cut; ayam — this self; adahyah - 
unable/cannot to be burned; ayam — this; akledyah - cannot be wetted, 
insoluble; asosyah - cannot be dried; eva - also, certainly; ca — and; nityah - 
eternal, everlasting; sarva-gatah — all-pervading; sthanuh - unchangeable, 
stable; acalah — immovable; ayam — this; sanatanah — eternally the same, 
ancient. 

He is uncleavable, unburnable, unwettable, and undryable. He is 
everlasting, all-pervading, stable, firm, and everlasting. (2.24) 

avyakto 'yam acintyo 'yam avikaryo 'yam ucyate 
tasmad evam viditvainam nanusocitum arhasi (2.25) 

avyaktah - unmanifested, invisible; ayam - this (self); acintyah - unthinkable, 
inconceivable; ayam — this avikaryah — unchangeable; ayam — this; ucyate — is 
said; tasmat — therefore; evam - thus, like this; viditva - having known; enam — 
this; na — not; anusocitum — to lament, to grieve; arhasi - you ought, you 
deserve. 

It is said, that He is unmanifest, unthinkable and unchanging. Therefore, 
knowing He to be so, put away your useless sadness. (2.25) 

atha cainam nitya-jatam nityam va manyase mrtam 
tathapi tvam maha-baho nainam socitum arhasi (2.26) 

atha - if , however; ca - and, also; enam — this (self); nitya-jatam - always, 
constantly born; nityam - constantly, forever; va - or, either; manyase - think, 
you so think; mrtam — dead; tatha api - even then, still; tvam — you; maha-baho 
- mighty armed, O mighty-armed one (Arjuna); na - not, never; enam — this; 
socitum — to grieve; arhasi - ought, should. 

Even if you believe He is constantly born and constantly dies, even so, O 
mighty-armed (Arjuna), you should not mourn. (2.26) 

jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca 
tasmad apariharye 'rthe na tvam socitum arhasi (2.27) 

jatasya - of the born, of one who has taken his birth; hi - for; dhruvah - certain, 
a fact; mrtyuh — death; dhruvam - certain, it is also a fact; janma — birth; 



56 



mrtasya — of the dead; ca - and, also; tasmat — therefore; apariharye - 
inevitable, of that which is unavoidable; arthe — in the matter; na - not, do not; 
tvam — you; socitum — to lament, to grieve; arhasi - ought, should. 

To that which is born, death is certain; and to one that dies, birth is certain. 
Therefore, this being unavoidable, you have no cause to mourn. (2.27) 

avyaktadini bhutani vyakta-madhyani bharata 
avyakta-nidhanany eva tatra ka paridevana (2.28) 

avyakta-adini — unmanifested in the beginning; bhutani - being, all that are 
created; vyakta — manifested; madhyani — in the middle; vyakta madhyani - 
manifested in their middle state; bharata — O descendant of Bharata (Arjuna); 
avyakta - non-manifested; nidhanani — when vanquished; avyakta nidhanani - 
unmanifested again in the end; eva - also, it is all like that; tatra — there; ka — 
what; paridevana - lamentation, grief. 

O Bharata {Arjuna), unseen are the beginnings of beings, their middle 
course seen, and their end unseen again. So, what is there to mourn over? 

(2.28) 

THE TRUE SELF (SOUL) CAN NEVER BE SLAIN 



ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah. 
ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit (2.29) 

ascarya-vat — as amazing, as a wonder; pasyati — sees; kascit — someone; enam 
— this (self); ascarya-vat — as amazing, as a wonder; vadati — speaks of; tatha - 
so, thus; eva - also, certainly; ca - and, also; anyah — another; ascarya-vat — 
similarly amazing, as a wonder; ca - and, also; enam — this; anyah — another; 
srnoti — hears of; srutva — having heard; api — even; enam — this; veda — 
knows; na - not, never; ca — and; eva - also, certainly; kascit - someone, 
anyone. 

As a rare privilege may someone see Him, and also by rare privilege may 
another speak of Him, and as a rare privilege may still another hear Him. 
But even after all this, none understands Him at all. (See also KaU 2.07) 
(2.29) 

dehi nityam avadhyo 'yam dehe sarvasya bharata 
tasmat sarvani bhutani na tvam socitum arhasi (2.30) 



57 



dehi - indweller, the embodied, the owner of the material body; nityam -always, 
eternally; avadhyah - indestructible, cannot be killed; ay am — this; dehe — in the 
body; sarvasya — of everyone, of all; bharata — O descendant of Bharata 
(Arjuna); tasmat — therefore; sarvani - (for) all; bhutani - creatures, living 
entities (that are born); na — never; tvam — you; socitum — to lament, to grieve; 
arhasi - you should. 



He, the embodied (Soul, Self) in every one's body can never be slain, O 
Bharata {Arjuna). Therefore, it is not proper for you to mourn about any 
creature. (2.30) 

A WARRIOR SHOULD FIGHT 

sva-dharmam api caveksya na vikampitum arhasi 

dharmyad dhi yuddhac chreyo 'nyat ksatriyasya na vidyate (2.31) 

sva-dharmam — one's own duty; api — also; ca - and, indeed; aveksya - looking 
at, considering; na - not, never; vikampitum - to waver, to hesitate; arhasi — 
you ought, should; dharmyat - than righteous; hi — indeed; yuddhat — than 
fighting, than war; sreyah - higher, better engagement; anyat — other; 
ksatriyasya — of the ksatriya; na - not, does not; vidyate - exist, is. 

Considering your own (caste) duty (dharma), you should not hesitate. For 
there is nothing more meritorious for a Ksatriya that a dutiful war. (2.31) 

yadrcchaya copapannam svarga-dvaram apavrtam 
sukhinah ksatriyah Partha labhante yuddham idrsam (2.32) 

yadrcchaya - of itself, by its own accord; ca - and, also; upapannam - come, 
arrived at; svarga — of the heavenly spheres; svargadvaram - the gate of 
heaven; dvaram — door; apavrtam - opened, wide open; sukhinah — happy; 
ksatriyah - Ksatriyas, the members of the royal order; partha — O son of Prtha 
(Arjuna); labhante - obtain, do achieve; yuddham - battle, war; idrsam — like 
this, such. 

Providential for those Ksatriyas, O Partha, becoming involved in a war like 
this, presented by pure chance, like an open door to heaven. (2.32) 

atha cet tvam imam dharmyam sangramam na karisyasi 
tatah sva-dharmam kirtim ca hitva papam avapsyasi (2.33) 



58 



atha — therefore; cet — if; athacet - but if; tvam — you; /mam — this; dharmyam 
— righteous; sangramam - warfare, fighting; na - not, do not; karisyasi - will 
do, perform; tatah — then; svadharmam - own duty; kirtim - fame, reputation; 
ca - and, also; hitva - having abandoned, losing; papain - sin, sinful reaction; 
avapsyasi - shall incur, will gain. 

But if you will not fight this righteous battle, then, abandoning your own 
duty (dharma) and honour, you will incur sin. (2.33) 

akirtim capi bhutani kathayisyanti te 'vyayam 
sambhavitasya cakirtir maranad atiricyate (2.34) 

akirtim - dishonour, infamy; ca - and, also; api - also; bhutani - beings, all 
people; kathayisyanti - tell, will speak; te - you, of you; avyayam - everlasting, 
forever; sambhavitasya -of the honoured, for a respectable man; ca — also; 
akirtih - dishonour, ill fame; maranat — than death; atiricyate - exceeds, 
becomes more 

People also will always relate your dishonour; and, to one who has been 
highly honoured, dishonour is more than death. (2.34) 

bhayad ranad uparatam mamsyante tvam maha-rathah 
yesam ca tvam bahu-mato bhutva yasyasi laghavam (2.35) 

bhayat - from fear, out of fear; ranat — from the battle(field); uparatam - 
withdrawn, ceased; mamsyante - will think, they will consider; tvam — you; 
maha-rathah — the great generals, the great car-warriors; yesam - of whom; ca - 
and, also; tvam — you; bahu-matah - much thought of, in great estimation; 
bhutva — having been; yasyasi - will receive; laghavam - lightness, decreased 
in value. 

The great chariot-warriors will think that fear withdrew you from the 
battle; and, though greatly honoured by them before, you will incur their 
contempt. 2.35) 

avacya-vadams ca bahun vadisyanti tavahitah 

nindantas tava samarthyam tato duhkhataram nu kim (2.36) 

avacya — unkind; vadan — fabricated words; avacyavadan - words that are 
improper to be spoken; ca - and, also; bahun — many; vadisyanti — will say; 
tava — your; ahitah — enemies; nindantah - cavilling, while vilifying; tava — 
your; samarthyam -power, ability; tatah — than that, than this; duhkha-taram — 
more painful; nu - indeed, of course, obviously; kim — what is there, what. 



59 



Your enemies, also, scorning your strength, will talk many abusive words. 
Can there be anything more painful than that? (2.36) 

hato va prapsyasi svargam jitva va bhoksyase mahim 
tasmad uttistha Kaunteya yuddhaya krta-niscayah (2.37) 

hatah - slain, being killed; va - or, either; prapsyasi - (you) will obtain, you 
gain; svargam - heaven, the heavenly kingdom; jitva - having conquered, by 
conquering; va — or; bhoksyase - you will enjoy, you enjoy; mahim - the earth, 
the world; tasmat — therefore; uttistha - stand up, get up; kaunteya — O son of 
Kunti, Arjuna; yuddhaya - for, to fight; krta — determined; niscayah — in 
certainty; krta niscayah-- resolved. 

Killed, you will attain heaven; victorious, you will enjoy the earth. 
Therefore, O son of Kunti (O Kaunteya, Arjuna), arise, determined to fight. 

(2.37) 

sukha-duhkhe same krtva labhalabhau jayajayau 

tato yuddhaya yujyasva naivam papam avapsyasi (2.38) 

sukha - in pleasure, happiness; duhkhe - and in pain, and distress; same - same, 
identical, equal, in equanimity; krtva - having made, doing so; labha-alabhau - 
gain and loss, both profit and loss; jaya-ajayau — both victory and defeat; tatah 
- then, thereafter; yuddhaya - for battle, for the sake of fighting; yujyasva - 
prepare yourself to, engage (fight); na - not, never; evam - thus, in this way; 
papam - sin, sinful reaction; avapsyasi - shall incur, you will gain. 

Take as equal pleasure and pain, gain and loss, victory and defeat; prepare 
yourself for battle {your duty). In so doing you will bring no evil to yourself. 

(2.38) 

KARMA YOGA AND SELFLESS ACTION A SAFE OPTION 

esa te 'bhihita sankhye buddhir yoge tv imam srnu 

buddhya yukto yaya Partha karma-bandham prahasyasi (2.39) 

esa - this, all this; te — unto you; abhihita - declared, described; sankhye — by 
analytical study, in Samkhya; buddhih - intelligence, wisdom; yoge - in the 
yoga, in work without fruitive result; tu - indeed, but; imam — this; srnu- (just) 
hear; buddhya — by intelligence, with wisdom; yuktah — induced; yaya — which; 
partha — O son of Prtha, Arjuna; karma-bandham — bondage of reaction, 
bondage of karma; prahasyasi — you can be released, you shall cast off. 



60 



This, the wisdom that has been taught to you is Sankhya (knowledge). Now 
listen to the wisdom of Karma-yoga, which possessing, O Partha (Arjuna), 
you shall cast off the bondage of action. (2.39) 

nehabhikrama-naso 'sti pratyavayo na vidyate 

sv-alpam apy asya dharmasya trayate mahato bhayat (2.40) 

na - not, there is not; iha — in this yoga; abhikrama — in endeavoring; nasah — 
loss; abhikramanasah - loss of effort; asti - is, there is; pratyavayah - 
production of contrary results, diminution; na - not, never; vidyate - is, there is; 
svalpam - very little, a little; api - even, although; asya — of this; dharmasya - 
duty, occupation; trayate - protects, releases; mahatah - (from) (very) great; 
bhayat - fear. 

In this there is no loss of effort, or even harm. Even a little of this discipline 
(dharma) protects one from great fear. (2.40) 

vyavasayatmika buddhir ekeha kuru-nandana 
bahu-sakha hy anantas ca buddhayo 'vyavasayinam (2.41) 

vyavasaya-atmika - resolute, one-pointed; buddhih - will, determination; eka - 
single, only one; iha - here (in this world); kuru-nandana - O joy of the Kurus, 
Arjuna; bahu-sakhah - many-branched, having various branches; hi — indeed; 
anantah - endless, unlimited; ca - and, also; buddhayah - thoughts, intelligent 
thinking; avyavasayinam — of the resolute. 

Here, O Son of Kuru (Arjuna), the essence of the soul (buddhi) is will 
(vyavasdya). Many-branched and endless are the indecisive devoid of will. 
(2.41) 

NO WISDOM POSSIBLE FOR THE WORLDLY MINDED 

yam imam puspitam vacam pravadanty avipascitah 
veda-vada-ratah Partha nanyad astiti vadinah (2.42) 

yam - which; imam — this; puspitam — flowery; vacam - speech, words; 
pravadanti - utter, say; avipascitah - the unwise, men with limited knowledge; 
veda-vada-ratah — supposed followers of the Vedas, taking pleasure in the 
eulogising words of the Vedas; partha — O son of Prtha Arjuna; na - not, never; 
anyat - other, anything else; asti - is, there is; iti — thus; vadinah — saying. 



61 



There are those who have no vision, whose minds are seduced by ornate 
words, rejoicing in the letter of the Vedas, O Partha (Arjuna), and they say: 
'There is nothing but this.' (2.42) 

kamatmanah svarga-para janma-karma-phala-pradam 
kriya-visesa-bahulam bhogaisvarya-gatim prati (2.43) 

kama-atmanah - full of desires, desirous of sense gratification; svarga-parah — 
aiming to achieve heavenly realms, with heaven as their highest goal; janma- 
karma-phala-pradam -leading to (new) birth as the result of their works; kriya- 
visesa bahulam - exuberant with various specific actions; kriya-visesa - 
pompous ceremonies; bahulam — various; bhogaisvarya gatim prati - for the 
attainment of pleasure and lordship; bhoga — in sense enjoyment; aisvarya — 
and opulence; gatim — progress; prati - towards. 

They are wrapped with selfish desires, and regard the attainment of heaven 
as their highest goal. They hold to specific rites whose fruit is rebirth, and 
the attainment of pleasure and power. (See also KaU 2.05, IsU 09) (2.43) 

bhogaisvarya-prasaktanam ta yapahrta-cetasam 
vyavasayatmika buddhih samadhau na vidhiyate (2.44) 

bhogaaisvarya prasaktanam - of the people deeply attached to pleasure and 
power (lordship); bhoga — to material enjoyment; aisvarya — and opulence; 
prasaktanam — for those who are attached; toy a - by that, by such things; 
apahrta-cetasam - whose minds are drawn away, bewildered in mind; 
vyavasaya-atmika - determinate, fixed in determination; buddhih — reason; 
samadhau — in Samadhi (sam 'together', adhi 'superior', individual merging 
with the Absolute), in the controlled mind; na - not, never; vidhiyate - is fixed, 
does take place. 

For them who are attached to pleasure and power, and whose minds are 
carried away by such teaching, they have not the determination ever to 
attain Samadhi (the third state of consciousness in meditation). (2.44) 

trai-gunya-visaya veda nistrai-gunyo bhavarjuna 
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan (2.45) 

trai-gunya visayah - deal with the three attributes, pertaining to the three modes 
of material nature; visayah — on the subject matter; vedah - Vedas, Vedic 
literatures; nistrai-gunyah - without these three attributes (gunas); bhava — be; 
arjuna — O Arjuna; nirdvandvah - free from the pairs of opposite, without 
duality; nitya-sattva-sthah - ever remaining in the Sattva (goodness), a nice 



62 



thought: 'in a pure state of spiritual existence'; niryoga-ksemah - free from (the 
thought of) acquisition and preservation; atma-van — established in the self 

The Vedas cover the three Gunas of Nature. Be, O Arjuna, above the three 
Gunas, free from pairs of opposites {dualities), unconcerned with 
acquisition and preservation, always firm in goodness, and centred in the 
Self. (2.45) 

yavan artha udapane sarvatah samplutodake 
tavan sarvesu vedesu brahmanasya vijanatah (2.46) 

yavan - as much, all that; arthah — use; uda-pane - in a reservoir, in a well of 
water; sarvatah — everywhere; sampluta-udake -being flooded; tavan - so much 
(use); sarvesu — in all; vedesu - in the Vedas; brahmanasya - of the Brahmana ( 
a member of the priest cast, the higher order of the varnashrama system); 
vijanatah - of the knowing, who is in complete knowledge. 

Just as a reservoir is of little use by the side of an all -spreading flood of 
water, the same there is in all Vedas for an enlightened Brahmana. (2.46) 

THEORY AND PRACTICE OF KARMA YOGA 

karmany evadhikaras te ma phalesu kadacana 

ma karma-phala-hetur bhur ma te sango 'stv akarmani (2.47) 

karmani - in work, in prescribed duties; eva - only, certainly; adhikarah — 
right; te - you, of you; ma - not, never; phalesu — in the fruits; kadacana — at 
any time; ma - not, never; karma-phala hetuh bhuh — let not the fruits of action 
be the motive; karma-phala — in the result of the work; hetuh — cause; bhuh — 
become; ma - not, never; te - you, of you; sangah — attachment; astu - let, there 
should be; akarmani - in inaction, in not doing prescribed duties. 

Your concern is with the respective action alone; its fruits are never within 
your control. So, let not the fruit of action be your motive, nor let your 
attachment be the non-performance of action. (2.47) 

yoga-sthah kuru karmani sangam tyaktva dhananjaya 
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate (2.48) 

yoga-sthah - steadfast in yoga, equipoised in yoga; kuru — perform; karmani — 
your duties; sangam — attachment; karmani sangam - attachment; tyaktva - 
having abandoned, giving up; dhananjaya - O Dhananjaya, O Arjuna; siddhi- 
asiddhyoh — in success and failure; samah - the same; bhutva - having become, 



63 



becoming; samatvam - evenness, equanimity, equilibrium; yogah — yoga; 
ucyate — is called. 

O Dhannanjaya (Arjuna), steadfast in devotion perform your action, casting 
off attachment, remaining the same in success and failure. Equilibrium is 
called yoga (Karma-yoga). (2.48) 

durena hy avaram karma buddhi-yogad dhananjaya 
buddhau saranam anviccha krpanah phala-hetavah (2.49) 

durena - by far, discard it at a long distance; hi - indeed, certainly; avaram - 
inferior, abominable; karma - action, activity; buddhi-yogat - than the yoga of 
knowledge (wisdom); dhananjaya — O Dhananjaya, O conqueror of wealth, 
Arjuna; buddhau -in wisdom (knowledge); saranam —refuge; anviccha - seek, 
try for; krpanah - wretched, piteous; phala-hetavah - seekers after fruits, those 
desiring fruitive results. 

Truly, mere action is far inferior to devotion in wisdom (buddhi-yoga). O 
Dhananjaya (Arjuna), take refuge in wisdom (buddhi). Piteous are they 
whose motive is in the fruit (of action). (2.49) 

buddhi-yukto jahatiha ubhe sukrta-duskrte 

tasmad yogaya yujyasva yogah karmasu kausalam (2.50) 

buddhi-yuktah - endowed in wisdom (knowledge); jahati - casts off, discarding, 
can get rid of; iha — in this life; ubhe — both; sukrta-duskrte - good and evil 
deeds, good and bad results; tasmat — therefore; yogaya - to yoga; yujyasva - 
devote yourself, be so engaged; yogah — yoga; karmasu - in actions, in all 
activities; kausalam — skill. 

He, who is fixed in wisdom, discards both good and evil works. Therefore, 
take refuge in yoga (spiritual discipline on the way of oneness with the 
Supreme Being). Yoga is skill in action. (2.50) 

RESULTS OF KARMA YOGA 

karma-jam buddhi-yukta hi phalam tyaktva manisinah 
janma-bandha-vinirmuktah padam gacchanty anamayam (2.51) 

karma-jam - action bound; buddhi-yuktah - united in wisdom, possessed of 
knowledge; hi - indeed, certainly; phalam - the fruit, results; tyaktva - having 
abandoned, giving up; manisinah - the wise, sages or devotees; janma-bandha - 
- from the bondage of birth and death; vinirmuktah — liberated; janma-bandha 



64 



vinirmuktah — freed from the bonds of birth; padam - the abode; gacchanti - 
go, they reach; anamayam - beyond evil, without miseries. 

For those wise men united in wisdom, having renounced the fruit of action, 
liberated from the bonds of birth, they go to that region that knows no ill. 

(2.51) 

yada te moha-kalilam buddhir vyatitarisyati 

tada gantasi nirvedam srotavyasya srutasya ca (2.52) 

yada — when; te — your; moha — of illusion; kalilam — dense forest; moha 
kalilam - mire of illusion; buddhih —intellect; vyatitarisyati - crosses beyond, 
surpasses; tada - then, at that time; ganta asi - you shall or will attain, you shall 
go; nirvedam -to indifference, callousness; srotavyasya - of what has to be 
heard, toward all that is to be heard; srutasya - of what has been heard, all that 
is already heard; ca - and, also. 

When your mind shall pass beyond the veil of delusion, then you will rise to 
indifference to what has been heard, and what is yet to be heard. (2.52) 

sruti-vipratipanna te yada sthasyati niscala 
samadhav acala buddhis tada yogam avapsyasi (2.53) 

sruti - scriptures, of Vedic revelation; vipratipanna — without being influenced 
by the fruitive results; srutivipratipanna — perplexed by what you have heard; 
te — your; yada — when; sthasyati - shall stand, remains; niscala - immovable, 
unmoved; samadhau — in the Self, or, in the transcendental consciousness; 
acala - steady, unflinching; buddhih — intellect; tada - then, at that time; yogam 
— self-realization; avapsyasi - you shall attain, you will achieve. 

When the mind, bewildered by the Scriptures (sruti), stands motionless and 
still, fixed in contemplation (Samddhi), then you will attain Yoga (union 
with the divine will). (2.53) 

arjuna uvaca 

sthita-prajnasya ka bhasa samadhi-sthasya kesava 

sthita-dhih kim prabhaseta kim asita vrajeta kim (2.54) 

arjunah uvaca — Arjuna said; sthita-prajnasya - of the man of steady wisdom; 
ka — what; bhasa — description; samadhi-sthasya - of the man merged in the 
superconsciousness state, of one situated in trance; kesava — O Krsna; sthita- 
dhih - the sage (man) of steady knowledge (wisdom); kim - what (how); 



65 



prabhaseta — speaks; kim - what (how); asita - sits, does remain still; vrajeta — 
walks; kim — how. 

Arjuna said: O Kesava (Krsna), what is the mark of the man of steady 
wisdom (knowledge), who is constant in contemplation? How does the man 
of steady knowledge speak, sit and walk? (2.54) 

DESCRIPTION OF THE PERFECT SAGE 

sri-bhagavan uvaca 

prajahati yada Kaman sarvan partha mano-gatan 

atmany evatmana tustah. sthita-prajnas tadocyate (2.55) 

sri-bhagavan uvaca - the Supreme Lord said, Sri Bhagavan said ; prajahati - 
casts off, gives up; yada — when; kaman —desires; sarvan - all; partha — O son 
of Prtha, Arjuna; manah-gatan - of the mind; atmani - in the Self; eva - only, 
alone; atmana — by the Self; tustah — satisfied; sthita-prajnah - of steady 
knowledge (wisdom), transcendentally situated; tada - then, at that time; ucyate 

- (he) is called, is said. 

The Supreme Lord said: O Partha (Arjuna), when a man has abandoned all 
the desires of the mind, contented in the Self alone, then is he called a man 
of steady knowledge. (2.55) 

duhkhesv anudvigna-manah sukhesu vigata-sprhah 
vita-raga-bhaya-krodhah sthita-dhir munir ucyate (2.56) 

duhkhesu — in adversity; anudvigna-manah - of unshaken mind, of steady mind, 
without being agitated in mind; sukhesu — in happiness, pleasure; vigata-sprhah 

- without hankering, free from longing, without being interested; vita — free 
from; raga — attachment; bhaya — fear; krodhah — and anger; vita rdga bhaya 
krodhak - free from attachment, fear and anger; sthita-dhih - of steady mind, 
whose mind is steady; munih — a sage; ucyate — is called. 

He whose mind is undismayed in calamities, free from longing for 
pleasures, from whom passion (rdga), fear and anger have fled, such a man 
is called a sage of steady mind. (2.56) 

yah sarvatranabhisnehas tat tat prapya subhasubham 
nabhinandati na dvesti tasya prajna pratisthita (2.57) 

yah - he who, one who; sarvatra — everywhere; anabhisnehah — without 
attachment; tat — that; tat — that; prapya - having obtained, achieved; subha — 



66 



good; asubham — evil; na - not, never; abhinandati - rejoices, praises; na - not, 
never; dvesti — hates; tasya - of him, his; prajna - wisdom, perfect knowledge; 
pratisthita - is fixed, established. 



Who has no attachment for any thing, who rejoices not at whatever good is 
happening to him, nor hates the bad coming his way, such a one is firmly 
established in knowledge. (2.57) 

yada samharate cayam kurmo 'nganiva sarvasah 
indriyanindriyarthebhyas tasya prajna pratisthita (2.58) 

yada — when; samharate -withdraws; ca - and, also; ay am - he, this person 
(yogi); kurmah — tortoise; angani — limbs; iva — like; sarvasah - everywhere, 
altogether; indriyani - the senses; indriya-arthebhyah — from the sense-objects; 
tasya - of him, his; prajna — wisdom; pratisthita - is steadied, firmly 
established, fixed. 

When a person completely withdraws his senses from the objects of sense, 
as the tortoise withdraws its limbs from all sides, such a one is firmly 
established in knowledge. (2.58) 

visaya vinivartante niraharasya dehinah 

rasa-varjam raso 'py asya param drstva nivartate (2.59) 

visayah - the objects of senses, objects for sense enjoyment; vinivartante - turn 
away, are practiced to be refrained from; niraharasya — abstinent; dehinah — for 
the embodied, of the man; rasa-varjam - living the longing, giving up the taste; 
rasah - longing, (taste); api - even, although there is; asya — of his; param - the 
Supreme; drstva - having seen, at the vision, by experiencing; nivartate - turns 
away, he ceases from. 

The objects of sense abandon the abstinent man, but not the longing for 
them. But this relish vanishes at the vision of the Supreme Being. (2.59) 

DANGERS OF TURBULENT SENSES 

yatato hy api Kaunteya purusasya vipascitah 
indriyani pramathini haranti prasabham manah (2.60) 

yatatah - of the striving, while endeavoring; hi - indeed, certainly; api - even, 
in spite of; kaunteya — O son of Kunti, Arjuna; purusasya — of man; vipascitah - 
- (of the) wise, full of discriminating knowledge; indriyani — the senses; 



67 



pramathini - turbulent, agitating; haranti - carry away, throw; prasabham - 
violently, by force; manah — the mind. 

O son of Kunti (Kaunteya, Arjuna), the turbulent senses of even a wise man, 
though he be striving, seduce forcibly his mind. (2.60) 

tani sarvani samyamya yukta asita mat-parah 
vase hi yasyendriyani tasya prajna pratisthita (2.61) 

tani - those, them; sarvani — all; samyamya - having restrained, keeping under 
control; yuktah - joined, engaged; asita - should sit, should be situated; mat- 
parah - intent on me, in relationship with Me; vase — , under control; hi - 
indeed, certainly; yasya - whose, one whose; indriyani — senses; tasya — his; 
prajna - wisdom, knowledge; pratisthita - (is) settled, fixed. 

Having restrained them all, a man should remain steadfast, with intent on 
Me alone. He whose senses are so controlled is steady in knowledge. (2.61) 

dhyayato visayan pumsah sangas tesupajayate 

sangat sanjayate kamah kamat krodho 'bhijayate (2.62) 

dhyayatah — thinking; visayan - on sense objects; pumsah — of a person; 
sangah — attachment; tesu — in them; upajayate - develops; sangat — from 
attachment; sanjayate - is born, arises, develops; kamah - desire; kamat — from 
desire; krodhah — anger; abhijayate - arises, becomes manifest. 

When a man thinks of objects of sense develops attachment to them. From 
attachment arises desire, and desire results in anger. (2.62) 

krodhad bhavati sammohah sammohat smrti-vibhramah 
smrti-bhramsad buddhi-naso buddhi-nasat pranasyati (2.63) 

krodhat — from anger; bhavati - comes, takes place; sammohah —delusion, 
bewilderment; sammohat — from delusion, from bewilderment; smrti-vibhramah 
- loss of memory, confused memory; smrti-bhramsat - from loss of memory, 
from confused memory; buddhi-nasah - the destruction of discrimination; 
buddhi-nasat — and from the destruction of discimination; pranasyati - he 
perishes, he falls down. 

From anger comes bewilderment; from bewilderment confused memory. 
Confused memory destroys the conscience, and once his conscience is 
destroyed, he perishes. (2.63) 



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SENSE CONTROL LEADS TO PEACE AND HAPPINESS 

raga-dvesa-vimuktais tu visayan indriyais caran 
atma-vasyair vidheyatma prasadam adhigacchati (2.64) 

raga - attraction, attachment; dvesa — and repulsion, detachment; vimuktaih — 
by one who has become free from; raga dvesa vimuktaih — free from attraction 
and repulsion; tu — but; visayan - objects, sense objects; indriyaih - with 
senses, by the senses; caran - moving among, approaching, acting upon; atma- 
vasyaih - self-restrained, under one's control; vidheya-atma - the self- 
controlled, one who follows regulated freedom; prasadam — the mercy of the 
Lord, to peace; adhigacchati — attains. 

He attains peace, who, disciplined, approaches objects with the senses 
devoid of attraction and repulsion, and brought under his self-control. 
(2.64) 

prasade sarva-duhkhanam hanir asyopajayate 
prasanna-cetaso hy asu buddhih paryavatisthate (2.65) 

prasade -in peace; sarva — of all; duhkhanam — material miseries; 
sarvaduhkhanam - (of) all pains; hanih — destruction; asya - his, of him; 
upajayate - arises, takes place; prasanna-cetasah - of the tranquil-minded, of 
the happy-minded; hi - certainly, because; asu — very soon, soon; buddhih - 
mind, intellect; pari — sufficiently; avatisthate — becomes established, becomes 
steady. 

In peace, all misery has come to an end, for of him whose heart is tranquil, 
the mind soon becomes steady. (2.65) 

nasti buddhir ayuktasya na cayuktasya bhavana 

na cabhavayatah santir asantasya kutah sukham (2.66) 

na — not;asti - is; na asti - there is no, there cannot be; buddhih —knowledge; 
ayuktasya - of the unsteady; na — not; ca — and; ayuktasya -of the unsteady; 
bhavana - concentration, meditation, fixed mind in ... ; na — not; ca — and; 
abhavayatah — of one who is not fixed, of the one without concentration, of the 
unmeditative ; santih — peace; asantasya — of the unpeaceful, of the peaceless; 
kutah — where is, whence; sukham — happiness. 

There is no pure knowledge for the unsteady, nor for the unsteady 
concentration, and for him without concentration there is no peace, and for 
the peaceless how can there be happiness? (2.66) 



69 



indriyanam hi caratam yan mano 'nuvidhiyate 

tad asya harati prajnam vayur navam ivambhasi (2.67) 

indriyanam - senses, of the senses; hi - for, certainly; caratam - wandering, 
while roaming; yat — which; manah — the mind; anuvidhiyate - follows, 
becomes constantly engaged; tat — that; asya — his; harati - carries away, takes 
away; prajnam — discrimmination; vayuh — wind; navam — boat; iva — like; 
ambhasi — on the water, upon the water(s). 

Hither and thither the senses rove, and when the mind is attuned to them, 
sweeps away his knowledge, just as the wind carries away a ship upon the 
waters. (2.67) 

tasmad yasya maha-baho nigrhitani sarvasah 
indriyanindriyarthebhyas tasya prajna pratisthita (2.68) 

tasmat — therefore; yasya — whose; maha-baho — O mighty-armed one, Arjuna; 
nigrhitani — so curbed down; sarvasah - completely, all around; indriyani — the 
senses; indriya-arthebhyah — from sense objects; tasya — his; prajna — 
knowledge; pratisthita - is steady, fixed. 

Therefore, O Mighty-armed (Arjuna), he whose senses are restrained from 
the objects of sense, of him his knowledge is steady. (2.68) 

THE UNIVERSE A REAL DREAM TO THE SAGE 

ya nisa sarva-bhutanam tasyam jagarti samyami 
yasyam jagrati bhutani sa nisa pasyato muneh (2.69) 

ya — which; nisa - is night; sarva — all; bhutanam — of living entities, of the 
living beings; sarvabhutanam - of all living entities, of all beings; tasyam — in 
that; jagarti - wakes, is wakeful; samyami — the self-controlled; yasyam — in 
which; jagrati - wake, are awake; bhutani — all beings; sa — that ; nisa — night; 
pasyatah - (of the) seeing, for the introspective; muneh - of the sage, of the 
Muni. 

In what for other beings is night, for the disciplined man is the time of 
waking. When all beings are awake, then it is night for the Sage who sees. 
(2.69) 

apuryamanam acala-pratistham samudram apah pravisanti yadvat 
tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami (2.70) 



70 



apuryamanam - filled from all sides; acala-pratistham - based in stillness, 
steadily situated; samudram — the ocean; apah — waters; pravisanti — enter; 
yadvat — as; tadvat — so; kamah — desires; yam - whom, unto whom; pravisanti 

— enter; sarve — all; sa/z - he, that person; santim — peace; apnoti - attains, 
achieves; na — not; kama-kami — one who desires to fulfill desires, the desirer of 
desires. 

He attains peace, into whom all desires flow as waters flow into the ocean, 
which, filled from all sides, remains unmoving in its depths, but not the 
desirer of desires. (2.70) 

vihaya kaman yah sarvan pumams carati nihsprhah 
nirmamo nirahankarah sa santim adhigacchati (2.71) 

vihaya - abandoning, giving up; kaman - desires, material desires for sense 
gratification; yah - who, that; sarvan — all; puman - man, a person; carati - 
lives, moves about; nihsprhah - desireless, free from longing; nirmamah - 
devoid of ownership, without a sense of proprietorship, devoid of self- 
importance; nirahankarah - without egoism, without false ego; sah — he; santim 

— peace; adhigacchati — attains. 

That man attains peace who puts off all desires and goes about without 
attachment, selfishness and self-importance. (2.71) 

KNOWLEDGE LEADS TO BRAHMA-NIRVANA 

esa brahmi sthitih Partha nainam prapya vimuhyati 
sthitvasyam anta-kale 'pi brahma-nirvanam rcchati (2.72) 

esa — this; brahmi - of Brahman; sthitih - state, situation; partha — O son of 
Prtha, Arjuna; na - not, never; enam — this; prapya - having obtained; 
vimuhyati — one is bewildered, is deluded; sthitva - being established, being 
situated; asyam — in this; anta-kale — at the end of ; api — also; brahma- 
nirvanam - oneness with Brahman; rcchati — one attains. 

O Partha (Arjuna), this is the Brahmic state. Having attained to this, none is 
bewildered. Remaining in this state even at the time of death, one attains 
Brahma-nirvana. (2.72) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 
Supreme, the science of yoga, and the dialogue between Srlkrsna and 



71 



Arjuna, this is the second discourse entitled, "Sankhya Theory and Yoga 

Practices". 



72 



Third Discourse 

Karma Yoga 

WHICH IS BETTER KNOWLEDGE OR ACTION? 

arjuna uvaca 

jyayasi cet karmanas te mata buddhir janardana 

tat kim karmani ghore mam niyojayasi Kesava (3.01) 

arjunah uvaca — Arjuna said; jyayasi - superior, better; cet — if; karmanah — 
than action; te — by You; mata - think, thought; buddhih — knowledge; 
janardana — O Krsna; tat - then, therefore; kim — why; karmani — in action; 
ghore - terrible, ghastly; mam — me; niyojayasi — You are engaging; kesava — 
O Krsna. 

Arjuna said: O Janardana (Krsna), if you think that knowledge is superior 
to action, why then, O Kesava (Krsna), do you command me to carry out a 
terrible action? (3.01) 

vyamisreneva vakyena buddhim mohayasiva me 

tad ekam vada niscitya yena sreyo 'ham apnuyam (3.02) 

vyamisrena — perplexing; iva - as it were; vakyena - with speech, words; 
buddhim - understanding, mind; mohayasi - You are confused, You are 
bewildering; iva - as it were; me — my; tat —that; ekam — only one; vada - tell 
me; niscitya - with certainty, ascertaining; yena — by which; sreyah - bliss, real 
benefit; aham — I; apnuyam — may have, attain. 

With these perplexing words, You confuse as it were my mind. Tell me with 
certainty the one way by which I may attain bliss. (3.02) 

THE PATHS OF KNOWLEDGE AND ACTION 

sri-bhagavan uvaca 

loke 'smin dvi-vidha nistha pura prokta mayanagha 

jnana-yogena sankhyanam karma-yogena yoginam (3.03) 

sri-bhagavan uvaca -the Supreme Lord said; loke — in the world; asmin - in 
this; dvi-vidha — two kinds of, twofold; nistha — path; pura - previously, 
formerly; prokta — said; maya — by Me; anagha — O sinless one, Arjuna; jnana- 
yogena - by the path of knowledge, by the linking process of knowledge; 



73 



sankhyanam - of the Sankhyas, of the empiric philosophers; karma-yogena -by 
the path of action; yoginam — of the yogis, devotees. 

The Supreme Lord said: O sinless one (Arjuna), as it has been stated by Me 
before, in this world there is a twofold path, that of knowledge (Jhana-yoga) 
for those who contemplate and that of action (Karma-yoga) for those who 
act. (3.03) 

na karmanam anarambhan 
naiskarmyam puruso 'snute 
na ca sannyasanad eva 
siddhim samadhigacchati (3.04) 

na — not; karmanam - of actions; anarambhat - from non-performance; 
naiskarmyam — freedom from reaction, action, actionlessness; purusah — a man; 
asnute - reaches, achieves, win; na - not, nor; ca - and, also; sannyasanat — by 
renunciation; eva - only, simply; siddhim — perfection; samadhigacchati — 
attains. 

Not by leaving action undone does man win freedom from the bond of 
action, nor by renunciation alone does he attain perfection. (3.04) 

THE DELUDED ARE INFLUENCED BY NATURE 

na hi kascit ksanam api jatu tisthaty akarma-krt 

karyate hy avasah karma sarvah prakrti-jair gunaih (3.05) 

na hi — not; kascit — anyone; ksanam — a moment; api - even, also; jatu — 
verily; tisthati — remains; akarma-krt — without performing action, without 
acting; karyate — is made; hi — for; avasah — helpless; karma - action, work; 
sarvah — all; prakrti-jaih — born of the modes of material nature, born of 
Prakriti; gunaih — by the qualities, impulses, contingents. 

Not for a moment can a man remain without acting; for every man is 
helpless, and forced to work by the impulses born of nature. (3.05) 

karmendriyani samyamya ya aste manasa smaran 
indriyarthan vimudhatma mithyacarah sa ucyate (3.06) 

karma-indriyani - organs of action, the five working sense organs; samyamya — 
restraining; yah - who, anyone who; aste - sits, remains; manasa — by the mind; 
smaran - remembering, thinking of; indriya-arthan — sense objects; vimudha - 
of the deluded, of deluded understanding, foolish; atma — soul; mithya-acarah - 
hypocrite, pretender; sah — he; ucyate — is called. 



74 



The deluded who controls his limbs through which he acts, but sits thinking 
in his mind about sense-objects, is said to be a hypocrite. (3.06) 

WHY KARMA-YOGA (SELFLESS SERVICE)? 

yas tv indriyani manasa niyamyarabhate 'rjuna 
karmendriyaih karma-yogam asaktah sa visisyate (3.07) 

yah — one who, whoso; tu — but; indriyani — the senses; manasa — by the mind; 
niyamya - controlling, regulating; arabhate - commences, begins; arjuna — O 
Arjuna; karma-indriyaih — by the active sense organs, by the organs of action; 
karma-yogam - karma yoga; asaktah — without attachment, unattached; sah — 
he; visisyate - excels, is by far the better. 

But he who controls his senses with his mind, O Arjuna, using the organs of 
action without attachment, is worthily engaged in Karma-yoga. (3.07) 

niyatam kuru karma tvam karma jyayo hy akarmanah 
sarira-yatrapi ca te na prasiddhyed akarmanah (3.08) 

niyatam - prescribed, bounden ; kuru - perform, do; karma — actions; tvam — 
you; karma - action, work; jyayah - superior, better; hi — for; akarmanah — 
than no work, than inaction; sarira — bodily; yatra — maintenance; api — even; 
ca - and, also; te — your; na - not, never; prasiddhyet - would be possible; 
akarmanah — without work, by inaction. 

Perform the action that is prescribed for you, for action is superior to 
inaction. And even the maintenance of the body would not be possible for 
you by inaction. (3.08) 

yajnarthat karmano 'nyatra loko 'yam karma-bandhanah 
tad-artham karma Kaunteya mukta-sangah samacara (3.09) 

yajna-arthat - for the sake of sacrifice, done only for the sake of Yajna, (or 
Vishnu); karmanah - of action; anyatra — otherwise; lokah — world; ayam — 
this; karma-bandhanah - bound by action, bondage by work; tat — of Him; 
artham — for the sake; tad artham - for that sake; karma - action, work; 
kaunteya — O son of Kunti, Arjuna; mukta-sangah - liberated from association, 
free from attachment; samacara - peform, do perfectly. 



75 



Except for action performed for the sake of sacrifice {selfless service), all 
others holds the world action-bound. Therefore, O son of Kunti (Arjuna), 
perform your action free from attachment. (3.09) 

saha-yajnah prajah srstva purovaca prajapatih 

anena prasavisyadhvam esa vo 'stv ista-kama-dhuk (3.10) 

saha — along with; yajnah — sacrifices; sahayajnah — together with sacrifice 
prajah — mankind; srstva - having created, creating; pura - in the beginning, 
anciently; uvaca — said; praja-patih - Prajapati, the Lord of creation; anena — 
by this; prasavisyadhvam — be more and more prosperous, you shall propagate, 
prolong your lineage; esah — this; vah — your; astu — let it be; ista — of all 
desirable things; kama-dhuk - bestower; ista kama dhuk — milk cow of your 
desires. 

Of old, the Lord of Creation (Prajapati) emanating mankind together with 
sacrifice (selfless service), said: By this you shall prolong your lineage; let 
this be to you the cow that gives the milk of all your desires. (3.10) 

devan bhavayatanena te deva bhavayantu vah 
parasparam bhavayantah sreyah param avapsyatha (3.11) 

devan - the gods, devas; bhavayata - sustain, nourish (you); anena - with this; 
te — those; devah - gods, devas; bhavayantu - may sustain, may nourish; vah — 
you; parasparam - one another, mutually; bhavayantah - sustaining, 
nourishing; sreyah - good, benediction; param - the highest, the supreme; 
avapsyatha - shall attain, you will achieve. 

With this you shall sustain the gods, so that the gods may on their turn 
sustain you. Thus, sustaining one another, you shall attain the highest good. 
(3.11) 

istan bhogan hi vo deva dasyante yajna-bhavitah 

tair dattan apradayaibhyo yo bhunkte stena eva sah (3.12) 

istan — desired; bhogan - objects, necessities of life; hi —so; vah - unto (to) you; 
devah — the gods, devas; dasyante - will give, will award; yajna-bhavitahvitah - 
nourished by sacrifice, being satisfied by the performance of sacrifices; taih — 
by them; dattan - given, things given; apradaya — without offering; ebhyah — to 
them; yah — he who; bhunkte — enjoys; stenah — thief; eva - truly, certainly; sah 
- he. 



76 



For, so sustained by sacrifice {selfless service), the gods will grant you your 
desired enjoyments. Whoso enjoys their gift, without offering to Them in 
return, is indeed a thief. (3.12) 

yajna-sistasinah santo mucyante sarva-kilbisaih 
bhunjate te tv agham papa ye pacanty atma-karanat (3.13) 

yajna-sista - who eat the leavings of the sacrifice, of food taken after 
performance of Yajna (sacrifice); asinah — eaters; santah — the righteous, 
devotees, (yogis); mucyante - are freed, get relief; sarva — all kinds of; kilbisaih 

— from sins; bhunjate — eat; te - those, they; tu — indeed; agham — grievous 
sins; papah - sinful ones, sinners; ye — who; pacanti - cook, prepare food; 
atma-karanat - for their own sakes. 

The righteous who eat of the leavings of the sacrifice, are freed from all 
sins; but, impious are they, and evil do they eat who cook food for their own 
(selfish) sakes. (See also RV 10.117.06) (3.13) 

THE WHEEL OF THE WORLD SHOULD BE TURNING 

annad bhavanti bhutani parjanyad anna-sambhavah 
yajnad bhavati parjanyo yajnah karma -samudbhavah (3.14) 

annat - from food, from grains; bhavanti - come forth, grow; bhutani - beings, 
the material bodies; parianyat — from rains; anna — of food grains; sambhavah - 

- production; annasamblavah - production of food; yajnat — from the 
performance of sacrifice, from sacrifice; bhavati - arises, becomes possible; 
parjanyah — rain; yajnah — performance of Yajna (sacrifice); karma — 
prescribed duties; samudbhavah — born of; karmasamudblavah - born of action. 

From food creatures are born, and food from rain; and rain comes forth 
from sacrifice (selfless service); and sacrifice is born of action. (3.14) 

karma brahmodbhavam viddhi brahmaksara-samudbhavam 
tasmat sarva-gatam brahma nityam yajne pratisthitam (3.15) 

karma - action, work; brahma — Brahma; udbhavam - arisen, produced; 
brahmodbhavam — arisen from Brahma; viddhi - know, you should know; 
brahma — Brahma; aksara - the Imperishable; samudbhavam — directly 
manifested; aksarasamudbhavam - arisen from the Imperoshable; tasmat — 
therefore; sarva-gatam — all-pervading; brahma — Brahma; nityam - ever, 
eternally; yajne — in sacrifice; pratisthitam - situated, (is) established, ever 
present. 



77 



Know that action comes from Brahman, and Brahman is from the 
Imperishable. Therefore, Brahman, the all-pervading, is ever present in 
sacrifice {selfless service). (3.15) 



evam pravartitam cakram nanuvartayatiha yah 
aghayur indriyaramo mogham partha sa jivati (3.16) 

evam — thus; pravartitam - set revolving, set in motion; cakram - wheel, cycle; 
na - not; anuvartayati — follow; iha - here, in this life; yah — one who; agha- 
ayuh - living in sins, of sinful life, whose life is full of sins; indriya-aramah - 
satisfied/rejoicing in the senses (in sense gratification); mogham - in vain, 
uselessly; partha — O son of Prtha (Arjuna); sah — ho,; jivati — lives. 

He who on earth does not follow the wheel thus set in motion, who is of 
sinful life, indulging in the senses, O Partha {Arjuna), he lives in vain. (3.16) 

yas tv atma-ratir eva syad atma-trptas ca manavah 
atmany eva ca santustas tasya karyam na vidyate (3.17) 

yah - who, one who; tu — but; atma-ratih - rejoices in the Self, taking pleasure 
in the Self; eva — only; syat — maybe; atma-trptah - satisfied in the Self; ca — 
and; manavah — the man; atmani — in the Self; eva — only; ca — and; santustah 

- contented, perfectly satiated; tasya — his; karyam - work to be done, duty; na - 

- not; vidyate - is, exist. 

However, the man who rejoices in the Self -alone, who is satisfied with the 
Self-alone, in the Self-alone content, there is nothing he needs to do. (3.17) 

naiva tasya krtenartho nakrteneha kascana 

na casya sarva-bhutesu kascid artha-vyapasrayah (3.18) 

na - not, never; eva — even; tasya - of him; krtena — by action; arthah — 
concern; na - not, nor; akrtena - by actions not done; iha —here; kascana - any, 
whatever; na - not, never; ca — and; asya — of him, of this man; sarva-bhutesu - 
upon any contingent being, in all beings, among all living beings; kascit — any; 
artha — purpose; vyapasrayah — taking shelter of; arthavyapasrayah - 
depending for any object . 

For him, there is here no interest in what is done, or what is not done. Nor 
does he depend upon any contingent being for attaining any purpose. (3.18) 



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ARJUNA FIT FOR KARMA-YOGA 

tasmad asaktah satatam karyam karma samacara 
asakto hy acaran karma param apnoti purusah (3.19) 

tasmat — therefore; asaktah — without attachment; satatam - always, constantly; 
karyam - which should be done, have to do, as duty; karma - action, work; 
samacara — perform; asaktah - without attachment, unattached; hi — because; 
acaran — performing; karma - action, work; param — the Supreme; apnoti - 
attains, achieves, reaches; purusah — man. 

Therefore, without attachment perform what you have to do, for 
performing action without attachment, man really reaches the Supreme. 
(3.19) 

karmanaiva hi samsiddhim asthita janakadayah 
loka-sangraham evapi sampasyan kartum arhasi (3.20) 

karmana — by action/work; eva - only, even; hi - only, for sure, certainly; 
samsiddhim — perfection; asthitah — attained; janaka-adayah — Janaka and 
others ; loka-sangraham — the protection of the people (in general), for the 
protection of the world; eva api — only; sampasyan - considering, having in 
view; kartum — to act/perform; arhasi — you should. 

It was through action only that Janaka and others tried to attain perfection. 
Even again for the protection of the world you should perform action. (3.20) 

yad yad acarati sresthas tat tad evetaro janah 

sa yat pramanam kurute lokas tad anuvartate (3.21) 

yat yat — whatever; acarati — he does; sresthah — a respectable leader, the 
noblest; tat — that; tat — and that alone; eva — only; itarah - the other; janah - 
persons, people; sah — he; yat - whatever, whichever, what; pramanam — 
example; kurute — does perform; lokah — all the world; tat — that; anuvartate — 
follows in the footsteps. 

For whatever the noblest does, is also done by others; whatever norm he 
sets up, the world will follow. (3.21) 

na me parthasti kartavyam trisu lokesu kincana 
nanavaptam avaptavyam varta eva ca karmani (3.22) 



79 



na — not; me - Mine, My; partha — son of Prtha (Arjuna); asti - (there) is; 
kartavyam - to be done (duty); prescribed duty; trisu — in the three; lokesu - 
worlds, planetary systems; kincana — anything; na - not, nothing; anavaptam — 
unattained; avaptavyam — to be gained, to be attained; varte — I am engaged; 
eva — also; ca — and; karmani - in action, in prescribed duty. 

O Partha {Arjuna), in the three worlds there is nothing that I must 
accomplish at all. Nor anything unattained which I have not attained, yet I 
am engaged in action. (3.22) 

yadi hy aham na varteyam jatu karmany atandritah 
mama vartmanuvartante manusyah partha sarvasah (3.23) 

yadi — if; hi - surely, certainly; aham — I; na — do not; varteyam - engage in 
action; jatu — ever; karmani - in action, in the performance of prescribed duties; 
atandritah - tirelessly, unwearied, with great care; mama — My; vartma — path; 
anuvartante — follow; manusyah — men; partha — O son of Prtha, Arjuna; 
sarvasah — in every way, in all matters. 

For were I not be tirelessly engaged in action, then, would men in all 
matters follow My path, O Partha (Arjuna). (3.23) 

utsideyur ime loka na kuryam karma ced aham 
sankarasya ca karta syam upahanyam imah prajah (3.24) 

utsideyuh — would be put into ruin, would perish; ime — these; lokah — worlds; 
na — not; kuryam - would do, I perform; karma - action, prescribed duties; cet - 

- if; aham — I; sankarasya - of confusion of castes, of unwanted population; ca - 

- and; karta - author, creator; syam — would be; upahanyam — would destroy; 
imah — these; prajah — living entities, living beings, creatures. 

If I were not engaged in action, these worlds would fall to ruin, and I should 
be the cause of confusion of castes, and destroy these creatures. (3.24) 

THE WISE MAN'S ACTION CONTRASTED WITH THAT OF THE 

IGNORANT 

saktah karmany avidvamso yatha kurvanti bharata 
kuryad vidvams tathasaktas cikirsur loka-sangraham (3.25) 

saktah — attached; karmani - to action, in prescribed duties; avidvamsah — the 
ignorant; yatha - as ; kurvanti - act, they do; bharata — O descendant of 
Bharata, Arjuna; kuryat - should act, must do; vidvan - the wise, the learned; 



80 



tatha - so, thus; asaktah - unattached, without attachment; cikirsuh - desiring, 
wishing, longing; loka-sangraham — the welfare of the world. 

Therefore, O Bharata (Arjuna), as the ignorant act attached to action, the 
wise man should perform action unattached, longing the welfare of the 
world. (3.25) 

na buddhi-bhedam janayed ajnanam karma-sanginam 
josayet sarva-karmani vidvan yuktah samacaran (3.26) 

na — not; buddhi-bhedam - unsettlement in the minds, disruption of intelligence; 
janayet — he should cause, he should produce; ajnanam — of the foolish, of the 
ignorant; karma-sanginam -of the persons attached to actions; josayet — he 
should be engaged, he should do; sarva — all; karmani - action(s); vidvan - the 
wise, a learned person; yuktah — engaged; samacaran - performing, practising. 

Let the wise man not perturb the mind of ignorant people attached to 
action, let him encourage them to do all actions as himself, fulfilling them 
with devotion {selfless service, in the spirit of yoga). (See also 3.29) (3.26) 

prakrteh kriyamanani gunaih karmani sarvasah 
ahankara- vimudhatma kartaham iti manyate (3.27) 

prakrteh — of material nature; kriyamanani - are performed, being done; gunaih 
— by the modes, by the constituents, by the qualities; karmani - actions, 
activities; sarvasah - in all cases, all kinds of; ahankara-vimudhatma -one 
whose mind is deluded by egoism, being fooled by the ego; atma - mind, spirit, 
soul; karta — doer; aham — I; iti — thus; manyate — he thinks. 

All actions are done by the constituents of nature (prakrti). He, whose mind 
is fooled by the ego, thinks 'I am the doer'. (See also 5.09, 13.29, and 14.19) 

(3.27) 

tattva-vit tu maha-baho guna-karma- vibhagayoh 
guna gunesu vartanta iti matva na sajjate (3.28) 

tattva-vit — the knower of Truth; tu — but; maha-baho — O mighty-armed, 
Arjuna; guna-karma vibhagayoh - of the divisions of qualities and functions, the 
constituents and actions; vibhagayoh — differences; gunah - the constituents, the 
qualities, the modes (in the shape of senses); gunesu - the constituents, the 
qualities, the modes (in the shape of objects); vartante — remain; iti — thus; 
matva - knowing, thinking; na - not, never; sajjate — is attached. 



81 



But he, O mighty-armed (Arjuna), who knows that these constituents and 
actions are distinct from himself, and that only the Constituents on 
constituents are acting, is not attached. (3.28) 

prakrter guna-sammudhah sajjante guna-karmasu 
tan akrtsna-vido Mandan krtsna-vin na vicalayet (3.29) 

prakrteh — of material nature; guna — by the modes, by the constituents, by the 
modes; sammudhah - deluded by material identification; sajjante - are attached, 
they become engaged; guna-karmasu — in material activities, in the functions of 
the constituents, qualities, modes; tan — those; akrtsna-vidah - persons of 
imperfect knowledge, with a poor fund of knowledge; mandan - the foolish, the 
deluded; krtsna-vit - man of perfect knowledge; na — not; vicalayet — should try 
to agitate, should unsettle. 

Those deluded by the constituents of Nature (prakrti, material nature) are 
attached to the actions of those functions. The wise should not perturb the 
unwise whose knowledge is imperfect, (see also 3.26) (3.29) 

HOW A SEEKER FOR MOKSHA SHOULD PERFORM ACTIONS 

mayi sarvani karmani sannyasyadhyatma-cetasa 
nirasir nirmamo bhutva yudhyasva vigata-jvarah (3.30) 

mayi - in, on Me; sarvani — all; karmani - actions, activities; sonny asya — 
giving up, renouncing; adhyatmacetasa — with the mind fixed in the Self; cetasa 
- mind, consciousness; nirasih - freed from hope; nirmamah — without 
ownership, freed from selfishness (ownership); bhutva - having become; 
yudhyasva - you fight; vigata-jvarah — without being lethargic, devoid of 
mental fever. 

Cast all your actions on Me, with your mind fixed in the Self, freed from 
hope and selfishness, devoid of mental fever, do fight (engage in battle). 
(3.30) 

ye me matam idam nityam anutisthanti manavah 
sraddhavanto 'nasuyanto mucyante te 'pi karmabhih (3.31) 

ye — those who; me — My; matam — teaching; idam - this, these; nityam - 
constantly, as an eternal function; anutisthanti — practise; manavah - men, 
human beings; sraddha-vantah - full of faith; anasuyantah - without cavilling, 
envy; mucyante - are free; te - they, all of them; api - also, even; karmabhih — 
from the bondage of actions. 



82 



Those who constantly practise this teaching of Mine with faith and without 
cavilling, they too will find release from the bondage of actions. (3.31) 

ye tv etad abhyasuyanto nanutisthanti me matam 
sarva-jnana-vimudhams tan viddhi nastan acetasah (3.32) 

ye — those; tu - but, however; etat — this; abhyasuyantah — carping out; na — do 
not; anutisthanti — practise; me — My; matam — teaching; sarva-jnana 
vimudhan - deluded in all sorts of knowledge; vimudhan — perfectly deluded; 
tan — them; viddhi — know; nastan — all ruined; acetasah - devoid of 
discrimination. 

But those who, carping at My teaching, and do not practice it, know them 
as deluded in all knowledge, mindless and lost. (3.32) 

INFLUENCE OF MAN'S NATURE ON HIS CONDUCT 

sadrsam cestate svasyah prakrter jnanavan api 
prakrtim yanti bhutani nigrahah kim karisyati (3.33) 

sadrsam - in accordance, according; cestate — acts; svasyah — of his own; 
prakrteh - of nature, modes of nature; jnana-van - man of knowledge, a wise 
man, learned; api - even, although; prakrtim - to nature; yanti — follow; bhutani 

- beings, all living entities; nigrahah - restraint, repression; kim — what; 
karisyati — can do. 

Even the man of knowledge behaves according to his own nature. All beings 
follow their nature. So, what can repression do? (3.33) 

Indriyasyendriyasyarthe raga-dvesau vyavasthitau 
tayor na vasam agacchet tau hy asya paripanthinau (3.34) 

indriyasya - to the senses; indriyasya - of the senses; arthe — in the object; raga 

— attachment; dvesau — also detachment; ragadvesau — attachment and 
aversion, love and hate; vyavasthitau — seated; tayoh — of them/these; na - not, 
never; vasam — sway; agacchet — one should come under; tau - these two; hi - 
for sure, certainly; asya — his; paripanthinau — stumbling blocks, foes. 

In all the senses love and hate (affection and aversion) are turned to their 
proper objects; let no one become victim to their power, for they are 
enemies of the path. (3.34) 



83 



sreyan sva-dharmo vigunah para-dharmat sv-anusthitat 
sva-dharme nidhanam sreyah para-dharmo bhayavahah (3.35) 

sreyan — better; sva-dharmah — one's own duties; vigunah - devoid of merit, 
even faulty; para-dharmat — than the duty of another ; su-anusthitat - than well- 
discharged, perfectly done; sva-dharme — in one's own duty; nidhanam - death, 
destruction; sreyah — better; para-dharmah - another's duty; bhaya-avahah - 
dangerous, fraught with fear. 

Better to perform one's own duty (dharma), though deprived of merit, than 
the duty of another well discharged. Better to die in one's own duty, for it is 
perilous to follow another's duty. (See also 18.47) (3.35) 

DESIRE IS THE ENEMY OF MAN 

arjuna uvaca 

atha kena prayukto 'yam papam carati purusah 

anicchann api varsneya balad iva ni yojitah (3.36) 

arjunah uvaca — Arjuna said; atha — now; kena — by what, by which; prayuktah 
— impelled; ayam — this; papam — sin; carati — does; purusah — a man; 
anicchan — without desiring, not wishing, unwilling; api - even, although; 
varsneya — O descendant of Vrsni (Krsna); balat — by force; iva — as if, as it 
were; niyojitah — constrained. 

Arjuna said: O Varsneya (Krsna), by what provocation does a man commit 
sin as though he were constrained by force, unwilling though he be? (3.36) 

sri-bhagavan uvaca 

kama esa krodha esa rajo-guna-samudbhavah 

mahasano maha-papma viddhy enam iha vairinam (3.37) 

sri-bhagavan uvaca - the Supreme Lord said; kamah - lust, desire; esah — this; 
krodhah - anger, wrath; esah — this; rajah-guna — the mode of passion; 
samudbhavah — born of; maha-asanah — all-devouring; maha-papma — greatly 
sinful, all-sinful; viddhi — know; enam — this; iha — here; vairinam — greatest 
enemy, the foe. 

The Supreme Lord said: It is desire, it is anger, arising from rajas (passion) 
constituent, all-devouring and all sinful. Know this to be your enemy on 
earth. (3.37) 



84 



DESIRE CONCEALS KNOWLEDGE 

dhumenavriyate vahnir yathadarso malena ca 
yatholbenavrto garbhas tatha tenedam avrtam (3.38) 

dhumena — by smoke; avriyate — is covered, is enveloped; vahnih — fire; yatha 
— as; adarsah — mirror; malena — by dust; ca - and, also; yatha- as; ulbena - by 
the amnion, by the womb; avrtah - enveloped, is covered; garbhah — embryo; 
tatha — so; tena — by it; idam — this; avrtam — is covered, enveloped. 

Just as fire is surrounded by smoke, a mirror by dust, an embryo enclosed 
by the womb, so "This" {knowledge, Brahma-jndna) is covered by it {rajas, 
lust). (3.38) 



avrtam jnanam etena jnanino nitya-vairina 
kama-rupena Kaunteya duspurenanalena c 



lena ca (3.39) 

avrtam - covered, enveloped; jnanam - wisdom, knowledge; etena — by this; 
jnaninah — of the wise, knower; nitya-vairina — by the constant enemy; kama- 
rupena - whose form is desire, in the form of lust; kaunteya — O son of Kunti 
(Arjuna); duspurena — never to be satisfied, unappaisable, insatiable; analena — 
by the fire; ca - and, also. 

Covered, O son of Kunti (Arjuna) is knowledge by this constant enemy of 
the wise in the form of desire, which is insatiable fire. (3.39) 

indriyani mano buddhir asyadhisthanam ucyate 
etair vimohayaty esa jnanam avrtya dehinam (3.40) 

indriyani — the senses; manah — the mind; buddhih — the intellect; asya — its; 
adhisthanam - seat, sitting place; ucyate — is called; etaih - by these; 
vimohayati - deludes, bewilders; esah — this lust; jnanam - wisdom, 
knowledge; avrt ya - covering, having enveloped; dehinam — of the embodied 
(Self). 

The senses, the mind and intellect (reason) are said to be its seat. With their 
support, it fences knowledge in, deluding the embodied Self. (3.40) 

HOW TO KILL OUT DESIRE 

tasmat tvam indriyany adau niyamya bharatarsabha 
papmanam prajahi hy enam jnana- vijnana-nasanam (3.41) 



85 



tasmat — therefore; tvam — you; indriyani - the senses; adau — in the beginning; 
niyamya — by regulating, having controlled; bharata-rsabha — O best of the 
Bharatas, Arjuna; papmanam — of sinful; prajahi - destroy, kill; hi - surely, 
certainly; enam — this; jnana — of knowledge; vijnana — and knowledge of the 
pure soul; nasanam — the destroyer; Jnana vijnana nasanam - the destroyer 
(destructor) of the knowledge and realisation. 

Therefore, O best of the Bharatas {Arjuna) restrain the senses first, and 
destroy this evil thing (sin), which is destructive for knowledge and 
realisation. (3.41) 

indriyani parany ahur indriyebhyah param manah 
manasas tu para buddhir yo buddheh paratas tu sah (3.42) 

indriyani - the senses; parani — superior; ahuh - they say; indriyebhyah — than 
the senses; param — superior; manah — the mind; manasah - higher than the 
mind; tu - but,; para — superior; buddhih — intellect; yah — who; buddheh — 
than the intelligence; paratah — greater; tu — but; sah — he. 

They say that the senses are superior to the body, higher than the senses is 
the mind, yet higher than the mind is the intellect, but what is greater than 
the intellect is "He" (the Supreme). (See also KaU 3.10 and GIta 6.07-08) 
(3.42) 

evam buddheh param buddhva samstabhyatmanam atmana 
jahi satrum maha-baho kama-rupam durasadam (3.43) 

evam — thus; buddheh - than the intellect; param - superior, beyond the; 
buddhva - having known, knowing; samstabhya - restraining, subduing, by 
steadying; atmanam — the self; atmana — by the Self; jahi - you slay, surmount, 
conquer; satrum — the enemy; maha-baho — O mighty-armed, Arjuna; kama- 
rupam — of the form of lust/desire; durasadam - hard to conquer. 

Know "Him" (Atmd, the Self) who is beyond the intellect, subduing the self 
(one 's own mind) by the Self. O mighty-armed (Arjuna), destroy the enemy 
swift to change in the form of lust, hard to conquer. (3.43) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the third discourse entitled, "Karma Yoga". 



86 



Fourth Discourse 

Jnana-Yoga 

TRADITION OF JNANA-YOGA 

sri-bhagavan uvaca 

imam vivasvate yogam proktavan aham avyayam 

vivasvan manave praha manur iksvakave 'bravit (4.01) 

sri-bhagavan uvaca — the Supreme Lord (Krsna) said; imam — this; vivasvate — 
unto the sun-god, Vivasvat; yogam — yoga; proktavan - taught, instructed; aham 
— I; avyayam — imperishable; vivasvan — Vivasvat (the sun-god's name); 
manave - to Manu; praha - taught, told; manuh — Manu; iksvakave — unto King 
Iksvaku; abravit - taught, said. 

The Supreme Lord said: I taught this changeless way of Yoga to Vivasvan; 
Vivasvan told it to Manu and Manu to Iksvaku. (4.01) 

evam parampara-praptam imam rajarsayo viduh 
sa kaleneha mahata yogo nastah Parantapa (4.02) 

evam — thus; parampara praptam - down in regular succession; praptam — 
received; imam — this ; raja-rsayah — the royal sages; viduh - knew, 
understood; sah - that, this; kalena — in the course (lapse) of time, considerable 
time; iha - here, (in this world); mahata — great; yogah —yoga; nastah - 
destroyed, ceased to be; parantapa — O Arjuna, subduer of the enemies, O 
vanquisher of foes. 

So, was the oral tradition from one to another handed on to the Royal Sages 
who came to know it, O Parantapa (O vanquisher offoes/Arjuna); but, after 
a considerable time, this teaching of Yoga ceased to be in the world. (4.02) 

sa evayam maya te 'dya yogah proktah puratanah 
bhakto 'si me sakha ceti rahasyam hy etad uttamam (4.03) 

sah — the same; eva - even, even, certainly; ayam — this; maya — by Me; te — to 
you; adya — today; yogah — yoga; proktah - has been taught (revealed); 
puratanah - ancient, very old; bhaktah — devotee; asi — you are; me — My; 
sakha — friend; ca - and, also; iti - thus, therefore; rahasyam - secret, mystery; 
hi — for; etat — this; uttamam -best, first greatest, most elevated. 



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This same ancient Yoga has been revealed to you today by Me, because you 
are My devotee and friend, for this is the Supreme Secret. (4.03) 

DIVINE INCARNATIONS 

arjuna uvaca 

aparam bhavato janma param janma vivasvatah 

katham etad vijaniyam tvam adau proktavan iti (4.04) 

arjunah uvaca — Arjuna said; aparam- later; bhavatah — Your; janma — birth; 
param - prior, superior; janma — birth; vivasvatah - Vivasvat (sun-god); katham 
— how; etat — this; vijaniyam - am I to understand, shall I understand, how 
should I understand; tvam — You; adau — in the beginning; proktavan - taught, 
instructed; iti — thus. 

Arjuna said: Your birth was later, and that of Visvasvan earlier. How 
should I understand that You taught this Yoga in the beginning? (4.04) 

sri-bhagavan uvaca 

bahuni me vyatitani janmani tava car j una 

tany aham veda sarvani na tvam vettha Parantapa (4.05) 

sri-bhagavan uvaca -the Supreme Lord said; bahuni — many; me - My, of 
Mine; vyatitani — have passed away; janmani — births; tava — of yours; ca - 
and, also; arjuna — O Arjuna; tani - those, them; aham — I; veda — know; 
sarvani — all; na — not; tvam — you; vettha — know; parantapa — O subduer of 
the enemy, O vanquisher of foes, Arjuna. 

The Supreme Lord said: Many births have I past through, as well as you 
have, O Arjuna; all these I know, but you do not know them, O Parantapa 

(O vanquisher of foes/ Arjuna). (4.05) 

ajo 'pi sann avyayatma bhutanam isvaro 'pi san 

prakrtim svam adhisthaya sambhavamy atma-mayaya (4.06) 

ajah — unborn; api - also, as well; san — being; avyaya — without deterioration; 
avyayatma — of imperishable nature; atma — body; bhutanam — of all those who 
are born, beings, created things; isvarah — the Supreme Lord; api — also; san — 
being so; prakrtim — nature; svam — of Myself, of My own; adhisthaya — being 
so situated; sambhavami -come into being; atma-mayaya — by My internal 
energy, by My own maya. 



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Though I am unborn, of imperishable nature, and though I am the Lord of 
all created things, yet by My own nature, I am born through My own Maya 

(the power of thought that produces form). (4.06) 

THE PURPOSE OF DIVINE INCARNATIONS 

yada yada hi dharmasya glanir bhavati bharata 
abhyutthanam adharmasya tadatmanam srjamy aham (4.07) 

yada yada — whenever and wherever; hi - surely, certainly; dharmasya — of 
righteousness; glanih - decline, discrepancy; bhavati — is; bharata — O 
descendant of Bharata, Arjuna; abhyutthanam - rise, predominance, growing 
powerfully; adharmasya — unrighteousness; tada - then, at that time; atmanam - 

- Myself; srjami — manifest; aham — I. 

Whenever there is a decline of Dharma (righteousness) and Adharma 
(unrighteousness) grows powerfully, then, O Bharata (Arjuna), I manifest 
Myself. (4.07) 

paritranaya sadhunam vinasaya ca duskrtam 
dharma-samsthapanarthaya sambhavami yuge yuge (4.08) 

paritranaya — for the protection; sadhunam — of the good; vinasaya — for the 
annihilation, for the destruction; ca — and; duskrtam - of the wicked, of the 
evildoers, of the miscreants; dharma — righteousness; samsthapana-arthaya - 
for the establishment of righteousness; sambhavami - I am born, I do appear; 
yuge — millennium; yuge — after millennium; yuge-yuge - in every age, from 
age to age. 

For the protection of the good, for the destruction of the evildoers, for the 
establishment of righteousness, I am born from age to age. (See also Tr 
1.120.03-04) (4.08) 

janma karma ca me divyam evam yo vetti tattvatah 
tyaktva deham punar janma naiti mam eti so 'rjuna (4.09) 

janma — birth; karma - action, work; ca - and, also; me - My, of Mine; divyam 

- divine; evam - thus; yah - who, anyone who; vetti — knows; tattvatah — in 
reality, in true light; tyaktva - having abandoned, leaving aside; deham — the 
body; punah — again; janma — birth; na - not, never; eti — comes; mam - to Me, 
unto Me; eti - comes, does attain; sah — he; arjuna — O Arjuna. 



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He, who knows My divine birth and action (Karma), comes not to birth 
again on leaving the body, he comes to Me, O Arjuna. (4.09) 

JN ANA-YOGA IS THE SOLE MEANS TO MOKSHA 

vita-raga-bhaya-krodha man-maya mam upasritah 
bahavo jnana-tapasa puta mad-bhavam agatah (4.10) 

vita — freed from; raga — attachment; bhaya — fear; krodhah — and anger; mat- 
maya - absorbed in Me, fully in Me; mam — Me; upasritah - takinf refuge in; 
bahavah — many; jnana — of knowledge; tapasa — by the penance; Jnana 
tapasa — by the fire of knowledge; putah — purified; mad-bhavam - My Being; 
agatah - have attained, have entered. 

Freed from passion, fear and anger, absorbed in Me, taking refuge in Me, 
purified by the fire (tapas) of knowledge, many have entered into My Being. 
(4.10) 

DIVINE DISPENSATION OF UNITY OF WORLD FAITHS AND 

SALVATION 

ye yatha mam prapadyante tarns tathaiva bhajamy aham 
mama vartmanuvartante manusyah partha sarvasah (4.11) 

ye — who; yatha - as, in whatever way; mam — Me; prapadyante - approach, 
surrender; tan — them; tatha — so; eva — even; bhajami — reward; aham — I; 
mama — My; vartma — path; anuvartante — follow; manusyah — men; partha — 
O son of Prtha, Arjuna; sarvasah — in all respects, in all ways, on every side. 

In whatever way men approach Me, in the same way do I return them, for 
the path men take from every side is Mine, O Partha (Arjuna). (4.11) 



kanksantah karmanam siddhim yajanta iha devatah 
ksipram hi manuse loke siddhir bhavati karma-ja (4.12) 

kanksantah - desiring, longing for; karmanam — of action; siddhim — success; 
yajante - sacrifice (they worship by sacrifices); iha — in this world, in this world 
of men; devatah - gods, devas, deities, demi-gods; ksipram — quickly; hi — 
because; manuse — in the human; loke - (within this) world; siddhih — success; 
bhavati - comes, is attained; karma-ja - born of action. 



90 



They who desire success in their actions worship here the deities, because 
the fruit of such action comes quickly in this world of men. (4.12) 

catur-varnyam maya srstam guna-karma-vibhagasah 
tasya kartaram api mam viddhy akartaram avyayam (4.13) 

catuh-varnyam - the fourfold caste, the four divisions of human society; maya — 
by Me; srstam - has been created, created; guna — of quality, contingent, modes 
of nature ; karma — and work; vibhagasah — in terms of division; guna-karma- 
vibhagasah - according to the differentiation of Guna and karma; tasya — of 
that, thereof; kartaram — the doer, the author, the father; api -though, although; 
mam — Me; viddhi — know; akartaram — as the non-doer, actionless; avyayam - 
immutable, unchangeable. 

The four caste systems were generated by Me in agreement to the division 
of energies and actions. Know Me to be the doer of them, though the 
actionless and immutable. (See also 18.41) (4.13) 

na mam karmani limpanti na me karma-phale sprha 
iti mam yo 'bhijanati karmabhir na sa badhyate (4.14) 

na - not, never; mam — Me; karmani — actions; limpanti — do affect; na — nor; 
me — My; karma-phale - the fruit of action; sprha - desire, aspiration; iti — 
thus; mam — Me; yah — who; abhijanati - knows, does know; karmabhih — by 
actions; na - not, never; sah — he; badhyate - is bound, becomes entangled. 

Actions can never affect Me, nor the yearning for their fruits. The one who 
knows Me like this is not bound by actions. (4.14) 

evam jnatva krtam karma purvair api mumuksubhih 

kuru karmaiva tasmat tvam purvaih purvataram krtam (4.15) 

evam — thus; jnatva - having known, knowing well; krtam - (was) performed, 
done; karma - actions, work; purvaih - by ancients, by past authorities; api - 
also, indeed; mumuksubhih - seekers after freedom, who attained liberation, in 
the hope of liberation; kuru — perform; karma — action; eva — even; tasmat — 
therefore; tvam — you; purvaih - by ancients; purva-taram — in ancient times, 
days of old; krtam — as performed, done. 

This knowing, the ancients too performed actions in the hope of liberation. 
So, also you undertake action as the ancients did in the days of old. (4.15) 



91 



THE REAL NATURE OF ACTION AND INACTION 

kim karma kim akarmeti kavayo 'py atra mohitah 

tat te karma pravaksyami yaj jnatva moksyase 'subhat (4.16) 

kim — what; karma — action; kim — what; akarma — inaction; iti — thus; kavayah 

— the intelligent, the sages; api — also; atra — in this; mohitah - are confused, 
are deluded, bewildered; tat — that; te — unto you; karma - action ; pravaksyami 

- (I) shall teach, explain; yat — which; jnatva - having known, having 
understood, knowing; moksyase — you shall be liberated; asubhat — from evil. 

What is action? What is inaction? As to this, even the sages are confused. I 
shall teach you that action, and once you have understood My words, you 
shall be liberated from evil. (4.16) 

karmano hy api boddhavyam boddhavyam ca vikarmanah 
akarmanas ca boddhavyam gahana karmano gatih (4.17) 

karmanah — of action; hi — for; api — also; boddhavyam — should be 
understood, should be known; boddhavyam — should be understood, should be 
known; ca - and, also; vikarmanah — of the forbidden action; akarmanah — of 
inaction; ca - and, also; boddhavyam — should be understood, should be known; 
gahana - profound, deep; karmanah — of action; gatih - the way, the path, the 
entrance. 

One must understand what is meant by action; discriminate unlawful 
action, and what inaction is. Profound is the way of action. (4.17) 

karmany akarma yah pasyed akarmani ca karma yah 

sa buddhiman manusyesu sa yuktah krtsna-karma-krt (4.18) 

karmani — in action; akarma - in inaction; yah — one who; pasyet - would see; 
akarmani — in inaction; ca — also; karma — action; yah — who; sah — he; 
buddhi-man — wise; manusyesu - among men; sah — he; yuktah — yogi; krtsna- 
karma-krt - the performer of all action. 

He who can see inaction in action, and action in inaction, he is wise among 
men, integrated (yukta), he is the performer of all action. (See also 3.05; 
3.27; 5.08 and 13.29) (4.18) 



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WHO IS A SAGE OR AN ASCETIC? 

yasya sarve samarambhah kama-sankalpa- varjitah 
jnanagni-dagdha-karmanam tarn ahuh panditam budhah (4.19) 

yasya — whose; sarve — all; samarambhah - initiatives, undertakings, attempts; 
kama — based on desire for sense gratification; sankalpa — determination; 
varjitah — are devoid of; kamasankalpa varjitah — free from desire and 
purpose; jnana — of perfect knowledge; agni — by the fire; dagdha — burned; 
karmnanam — whose work; jnanagni-dagdha-karmanam - whose actions have 
been burnt by the fire of knowledge; tarn — him; ahuh — call; panditam - the 
sage; budhah — those who know, the wise. 

He whose initiatives are all free from desires and purposes, and whose 
actions have been burnt by the fire of knowledge, the wise calls him a sage. 
(4.19) 

tyaktva karma-phalasangam nitya-trpto nirasrayah 
karmany abhipravrtto 'pi naiva kincit karoti sah (4.20) 

tyaktva — having abandoned, given up; karma-phala-asangam — attachment to 
the fruits of action; nitya — always; trptah — being satisfied; nitya-trptah - ever 
content; nirasrayah — without any shelter, depending on nothing; karmani — in 
actions; abhipravrttah — always engaged; api - though, even, in spite of; na — 
not; eva - verily, truly; kincit — anything; karoti — do; sah — he. 

Having abandoned attachment to the fruits of action, ever content, 
depending on nothing, though always engaged in actions, he is not doing 
anything. (4.20) 

THE SAGE'S ACTION FOR BODILY MAINTENANCE 

nirasir yata-cittatma tyakta-sarva-parigrahah 
sariram kevalam karma kurvan napnoti kilbisam (4.21) 

nirasih — without desire, without hope; yata — controlled; citta-atma — mind 
and intelligence; yata-cittatma - one with the mind and self-controlled; tyakta — 
giving up; sarva — all; parigrahah — sense of proprietorship over possessions; 
tyakta-sarva-parigrahah - having abandoned all possessions, becoming free 
from all possessions; sariram — bodily; kevalam - only, merely; karma — 
action; kurvan — doing; na - not, never; apnoti — does obtains, acquire; kilbisam 
— sin. 



93 



Having given up desire, restraining his mind and senses, becoming free 
from all possessions, performing action as is needed for the body 
maintenance, he does not commit sin. (4.21) 

yadrccha-labha-santusto dvandvatito vimatsarah 
samah siddhav asiddhau ca krtvapi na nibadhyate (4.22) 

yadrccha-labha-santusto - content with what comes of its own accord; yadrccha 

— out of its own accord; labha — with gain; santustah — satisfied; dvandvatitah 

- free of the pairs of opposites; dvandva - duality; atitah — surpassed; 
vimatsarah — free from envy; samah - steady, even minded; siddhau — in 
success; asiddhau - in failure; ca - and, also; krtva - acting, doing; api - even, 
although; na - not, never; nibadhyate - is bound. 

Content with what comes of its own accord, surmounting all dualities, 
knowing no envy, equally in success and failure, though acting he is not 
bound. (4.22) 

gata-sangasya muktasya jnanavasthita-cetasah 
yajnayacaratah karma samagram praviliyate (4.23) 

gata-sangasya — of one unattached to the modes of material nature; muktasya — 
of the liberated; jnana-avasthita cetasah -whose mind is established in 
knowledge; yajnaya — for the sake of Yajna (sacrifice); acaratah — acting; 
karma — action; samagram — whole; praviliyate - melts away, is dissolved, 
merges entirely. 

Man's attachment gone, is liberation won, whose mind is established in 
knowledge, and who performs action for the sake of sacrifice {selfless 
service), his whole action melts away. (4.23) 

KNOWLEDGE-SACRIFICE 

brahmarpanam brahma havir brahmagnau brahmana hutam 
brahmaiva tena gantavyam brahma-karma-samadhina (4.24) 

brahma — Brahman; arpanam - the offering, the oblation; brahma — Brahman; 
havih - the clarified butter; brahmagnau — in the fire of Brahman; brahmana — 
by Brahman; hutam - is offered; brahma — Brahman; eva — only; tena — by 
him; gantavyam — to be reached; brahma karma samadhina - by the one who is 
absorbed (or, 'fixes his mind') in action which is Brahman; samadhina — 
absorption. 



94 



The offering is Brahman; Brahman is the clarified butter, offered by 
Brahman in Brahman's fire. He who fixes his mind (samddhi) on Brahman, 
indwelt by Brahman, to Brahman he must go. (Also see 9.16) (4.24) 

SACRIFICES WROUGHT BY ACTION 

daivam evapare yajnam yoginah paryupasate 
brahmagnav apare yajnam yajnenaivopajuhvati (4.25) 

daivam — in worshiping the devas; eva — only; apare — some; yajnam — 
sacrifices; yoginah — yogis; paryupasate - offer, perform; brahmagnau — in the 
fire of Brahman; apare — others; yajnam — sacrifice; yajnena — by sacrifice; eva 

— thus; upajuhvati - offer as sacrifice. 

Some yogis offer sacrifices to the deities; others sacrifice (selfless service) 
only by pouring sacrifice into the fire of Brahman. (4.25) 

anye samyamagnisu juhvati 

sabdadin visayan any a indriyagnisu juhvati (4.26) 

srotra-adini — such as the hearing process; indriyani — senses; 
srotradinindriyany - organ of hearing and other senses; anye — others; 
samyamagnisu — in the fire of restraint; juhvati — offer; sabda-adin — sound 
vibration, etc.; visayan — objects of sense gratification; sabdadin visayan - 
sense objects as sound, etc.; anye — others; indriya — of the sense organs; agnisu 

— in the fire; indriyagnisu — in the fire of the senses; juhvati — they sacrifice. 

Some others offer the hearing, the senses and the rest in the fires of 
restraint; others the senses' proper objects as sound and the like in the fires 
of the senses. (4.26) 

sarvanindriya-karmani prana-karmani capare 
atma-samyama-yogagnau juhvati jnana-dipite (4.27) 

sarvani — all; indriya — the senses; karmani — functions; prana-karmani — 
functions of the life breath (vital energy); ca - and, also; apare — others; atma- 
samyama — of controlling the mind; yoga — the linking process; agnau — in the 
fire of; atma-samyama-yogagnau - in the fire of the yoga of mental control; 
juhvati - offer, sacrifice; jnana-dipite - kindled by knowledge. 

Still others offer all the functions of the senses and of the vital forces into 
the fire of Yoga of mental control, kindled by knowledge. (4.27) 



95 



dravya-yajnas tapo-yajna yoga-yajnas tathapare 
svadhyaya-jnana-yajnas ca yatayah samsita-vratah (4.28) 

dravya-yajnah - those who offer wealth as sacrifice; tapah-yajnah - offering 
sacrifice in austerities; yoga-yajnah - those who offer yoga as sacrifice; tatha - 
thus, again; apare — others; svadhyaya jnana-yajnah - those who offer study 
and knowledge as sacrifice; ca - and, also; yatayah - ascetics or anchorites, 
hermits; samsita-vratah — persons of severe vows. 

Others offer up their wealth, others through austerity or their practice of 
Yoga as sacrifice, while ascetics {sages of severe vows) make study and 
knowledge {of Scripture) their sacrifice. (4.28) 

apane juhvati pranam prane 'panam tathapare 
pranapana-gati ruddhva pranayama-parayanah (4.29) 

apane — in the incoming breath; juhvati - offer, sacrifice; pranam - outgoing 
breath; prane - in the outgoing breath; apanam - incoming breath; tatha - thus, 
as also; apare — others; pranapanagati - courses of the outgoing and incoming 
breaths; ruddhva — restraining; prana-ayama-parayanah - exclusively absorbed 
in the restraint of breath. 

Yet others offer as sacrifice the outgoing breath {Prdna) in the incoming 
breath {Apdna), and the incoming breath {Apdna) in the outgoing breath 
{Prdna), on breath control intend (prdndydma). (4.29) 

apare niyataharah pranan pranesu juhvati 

sarve 'py ete yajna-vido yajna-ksapita-kalmasah (4.30) 

apare — others; niyata — having controlled; aharah — eating; niyataharah - of 
regulated food; pranan - life breaths; pranesu — in the life breaths; juhvati - 
sacrifice; sarve — all; api — also; ete — these; yajna-vidah - knowers of 
sacrifice; yajna-ksapita — being cleansed as the result of such performances; 
kalmasah — of sinful reactions; yajna-ksapita-kalmasah - for sins are destroyed 
by sacrifice. 

Others regulate their food, and offer up breaths in breaths {their Prdna into 
Prdna). All these are knowers of sacrifice, for by sacrifice they have 
destroyed their sins. (4.30) 

yajna-sistamrta-bhujo yanti brahma sanatanam 

nayam loko 'sty ayajnasya kuto 'nyah kuru-sattama (4.31) 



96 



yajna-sistamrta-bhujo — eaters of the food of immortality - the leavings of the 
sacrifice; yajna-sista — of the result of such performances of sacrifice (yajna); 
amrta-bhujah — those who have tasted such nectar; yanti - go, attain, do 
approach; brahma — Brahman; sanatanam — eternal; na - not, never; ayam — 
this; lokah - world; asti — is; ayajnasya — for one who performs no sacrifice; 
kutah — how; anyah — other; kuru-sat-tama — O best amongst the Kurus, 
Arjuna. 

Eating the leavings of the sacrifice, the food of immortality (amrti), attain 
the eternal Brahman. This world is not from him who performs no 
sacrifice, how then the other world, O best among the Kurus (Arjuna)? (See 
also 4.38 and 5.06) (4.31) 

evam bahu-vidha Yajna vitata brahmano mukhe 
karma-jan viddhi tan sarvan evam jnatva vimoksyase (4.32) 

evam — thus; bahu-vidhah — various kinds of, manifold; yajnah — sacrifices; 
vitatah — are spread; brahmanah — of the Vedas, or of Brahman; mukhe — 
through the mouth; karma-jan — born of action; viddhi — you should know; tan - 

- them; sarvan — all; evam — thus; jnatva - knowing, having known; vimoksyase 

— you will be liberated. 

So many and various are the sacrifices set forth at the mouth of Brahman. 
Know that they are all born of action, for when you know this you shall be 
liberated. (See also 3.14) (4.32) 

KNOWLEDGE SACRIFICE IS BETTER THAN OTHER SACRIFICES 

sreyan dravya-mayad yajnaj jnana-yajnah parantapa 
sarvam karmakhilam Partha jnane parisamapyate (4.33) 

sreyan -superior, greater; dravya-mayat — of material objects; yajnat — than the 
sacrifice; jnana-yajnah — sacrifice in knowledge; parantapa - O Parantapa, O 
chastiser of the enemy, Arjuna; sarvam — all; karma — action; akhilam — in 
totality, or in its entirety, all action without exception; partha — O son of Prtha, 
Arjuna; jnane — in knowledge; parisamapyate - culminated, merged. 

Superior is the sacrifice of knowledge than the sacrifice of material objects, 
O Parantapa (O Vanquisher of foes/Arjuna). All action, without exception, O 
Partha (Arjuna), finds their merging in knowledge. (4.33) 

tad viddhi pranipatena pariprasnena sevaya 
upadeksyanti te jnanam jnaninas tatt va-darsinah (4.34) 



97 



tat — that; viddhi - know this, try to understand; pranipatena - by discipleship 
in humble reverence, by long prosternation; pariprasnena — by questioning, 
inquiries; sevaya — by the rendering of service; upadeksyanti - will teach, will 
instruct; te — you; jnanam — into knowledge; jnaninah — the wise; tattva — of 
the truth; darsinah - seers; tatt va-darsinah - those who have realised the Truth. 

Learn to know this by discipleship (in humble reverence), by questioning, 
and by service. For the wise ones of Truth who see things as they really are, 
will teach you wisdom. (4.34) 

yaj jnatva na punar moham evam yasyasi pandava 
yena bhutany asesani draksyasy atmany atho mayi (4.35) 

yat — which; jnatva - having known, knowing; na - not, never; punah — again; 
moham - confusion, delusion, to illusion; evam - thus, like this; yasyasi - will 
get, you shall go; pandava — O son of Pandu, Arjuna; yena - by this, by which; 
bhutani - beings, living entities; asesani — all; draksyasi — you will see; atmani 

— in yourself; athau - also, and then; mayi — in Me. 

Once you have known this, you will never more be the subject to such 
confusion, O Pandava (Arjuna), for by this you will see all beings without 
exception in yourself (yes, everyone), and then in Me. (See also 6.29, 6.30, 
11.07, 11.13) (4.35) 

api ced asi papebhyah sarvebhyah papa-krt-tamah 
sarvam jnana-plavenaiva vrjinam santarisyasi (4.36) 

api — even; cet — if; asi — you are; papebhyah - among evil-doers, of sinners; 
sarvebhyah — of all; papa-krt-tamah - the very worst among, the greatest sinner, 
most sinful; sarvam — all such sinful reactions; jnana-plavena - in this boat of 
knowledge, (by the raft of knowledge); eva — alone; vrjinam — sin; santarisyasi 

— you will cross (you will sail across). 

Even if you were the very worst among evil-doers, you will sail across all sin 
in this boat of knowledge. (4.36) 

yathaidhamsi samiddho 'gnir bhasma-sat kurute 'rjuna 
jnanagnih sarva-karmani bhasma-sat kurute tatha (4.37) 

yatha- as; edhamsi — firewood; samiddhah — blazing; agnih — fire; bhasma-sat 

— reduced to ashes; kurute - does, makes, turns; arjuna — O Arjuna; jnana- 



98 



agnih — the fire of knowledge; sarva-karmani -all actions; bhasma-sat — to 
ashes; kurute - makes, it turns (reduce); tatha - so. 

As a kindled fire reduces firewood to ashes, O Arjuna, so does the 
knowledge fire reduce all actions to ashes. (4.37) 

na hi jnanena sadrsam pavitram iha vidyate 

tat svayam yoga-samsiddhah kalenatmani vindati (4.38) 

na — nothing; hi - truly, verily; jnanena - as knowledge; sadrsam — like; 
pavitram - pure, perfected, sanctified; iha — in (this world, on earth); vidyate - 
is; tat — that; svayam - himself, oneself; yoga — yoga; samsiddhah — he who is 
mature; yoga-samsiddhah - perfected in yoga; kalena - in time, in course of 
time; atmani — in himself; vindati — enjoys. 

Nothing on earth is as purifying as knowledge. He who is perfected by Yoga 
finds this in time of his own accord in himself and by himself. (See also 4.31, 
5.06, and 18.78) (4.38) 

THE SUREST MEANS TO KNOWLEDGE 

sraddhaval labhate jnanam tat-parah samyatendriyah 
jnanam labdhva param santim acirenadhigacchati (4.39) 

sraddha-van - a man of faith, a faithful man; labhate - attains, obtains, 
achieves; jnanam — knowledge; tat-parah - intended, devoted, very much 
attached to it; samyata - subdued, controlled; indriyah — senses; 
samyatendriyah — who has subdued the senses; jnanam — knowledge; labdhva - 

- having achieved, attained, obtained; param — supreme; santim — peace; 
acirena - at once; adhigacchati — attains. 

A man of faith, intended on knowledge, his senses subdued, attains it, and 
having attained it, attains at once the supreme peace. (4.39) 

KNOWLEDGE THE KILLER OF DOUBT 

ajnas casraddadhanas ca samsayatma vinasyati 

nayam loko sti na paro na sukham samsayatmanah (4.40) 

ajnah - an unwise man, the ignorant; ca — and; asraddadhanah — without faith, 
the faithless; ca - and, also; samsaya — of doubts; atma — a person; samsayatma 

- the doubting mind, the doubting self; vinasyati - is ruined, goes to 
destruction, falls back; na - not, never; ay am — this; lokah — world; asti — is; 



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na - not, nor; parah — in the next, the one after; na — not; sukham — happiness; 
samsaya — doubtful; atmanah — of the person; samsayatmanah - for who 
doubts, for the doubting self. 

The man, unwise, without faith, of a doubting mind, is ruined. For who 
doubts, there is neither this world, nor the one after, nor any happiness. 
(4.40) 

yoga-sannyasta-karmanam jnana-sanchinna-samsayam 
atmavantam na karmani nibadhnanti Dhananjaya (4.41) 

yoga — yoga; sannyasta — one who has renounced; karmanam — the fruits of 
actions; yoga-sannyasta-karmanam - one who renounced action by Yoga; 
jnana — by knowledge; sanchinna — cut; samsayam — doubts; jnana-sanchinna- 
samsayam - one whose doubts have been destroyed by knowledge; atma- 
vantam - who has realised himself, possessing the self; na - not, never; karmani 

— actions; nibadhnanti — bind; dhananjaya - O Dhananjaya, O conqueror of 
riches, Arjuna. 

O Dhannanjaya (Arjuna), he who has renounced actions by Yoga (spiritual 
discipline), whose doubts have been destroyed by knowledge, who has 
realised himself, actions bind him not. (4.41) 

tasmad ajnana-sambhutam hrt-stham jnanasinatmanah 
chittvainam samsayam yogam atisthottistha Bharata (4.42) 

tasmat — therefore; ajnana-sambhutam - born out of ignorance; hrt-stham - 
(residing) in the heart; jnana — of knowledge; asina — by the weapon; jnanasina 

- by the sword of knowledge; atmanah — of the self; chittva - having cut, 
cutting off; enam — this; samsayam — doubt; yogam — yoga; atistha - take 
refuge; uttistha — stand up, arise; bharata - O Bharata, O descendant of Bharata, 
Arjuna. 

And so, with the sword of knowledge (of the Self), cut this doubt of you 
which through ignorance is still lurking in your heart, take refuge in yoga 
and stand up, O Bharata (Arjuna). (4.42) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the fourth discourse entitled, "Jnana- Yoga". 



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Fifth Discourse 

Samnyasa-Yoga 

arjuna uvaca 

sannyasam karmanam Krsna punar yogam ca samsasi 

yac chreya etayor ekam tan me bruhi su-niscitam (5.01) 

arjunah uvaca — Arjuna said; sannyasam — renunciation; karmanam — of 
actions; krsna — O Krsna; punah — again; yogam — yoga; ca - and, also; 
samsasi - (You) praise; yat — which; sreyah — better; etayoh — of these two; 
ekam — one; tat — that; me — to me; bruhi — tell; su-niscitam - decisively, 
definitely. 

Arjuna said: You now praise renunciation of actions, O Krsna, and again 
Yoga. Tell me decisively which of the two is better. (See also 5.05) (5.01) 

sri-bhagavan uvaca 

sannyasah karma-yogas ca nihsreyasa-karav ubhau 

tayos tu karma-sannyasat karma-yogo visisyate (5.02) 

sri-bhagavan uvaca - The Supreme Lord said; sannyasah — renunciation; 
karma-yogah - yoga of action; ca - and, also; nihsreyasa-karau — leading to the 
highest bliss; ubhau — both; tayoh — of the two; tu — but; karma-sannyasat - 
than renunciation of action; karma-yogah - yoga of action; visisyate — is 
superior. 

The Supreme Lord said: Renunciation of actions and Yoga (selfless action), 
both lead to the highest bliss; but of the two, Yoga of action is superior to 
renunciation of action. (5.02) 

jneyah sa nitya-sannyasi yo na dvesti na kanksati 
nirdvandvo hi maha-baho sukham bandhat pramucyate (5.03) 

jneyah — should be known; sah — he; nitya — always; sonny asi — renouncer; 
nitya-sannyasi - perpetual ascetic, steady ascetic; yah — who; na - not, neither, 
never; dvesti — hates; na — nor; kanksati — desires; nirdvandvah — free from all 
dualities, free from the pairs of opposites; hi - verily, surely, certainly; maha- 
baho — O mighty-armed, Arjuna; sukham — easily; bandhat — from bondage; 
pramucyate — is set free. 



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He should be known as a perpetual ascetic (Sannydsi, one renouncing all), 
who neither hates nor desires, for surmounting all dualities (free from the 
pairs of opposites), O Mighty-armed (Arjuna), he gains easily release from 
bondage. (5.03) 

SANKHYA AND YOGA LEAD TO THE SAME GOAL 

sankhya-yogau prthag balah pravadanti na panditah 
ekam apy asthitah samyag ubhayor vindate phalam (5.04) 

sankhya — philosophical system (propounded by the sage Kapila); yogau — 
yoga; sankhya-yogau - Sankhya (knowledge) and yoga (yoga of action or 
performance of action); prthak- different, distinct; balah - the simple-minded, 
the less intelligent, as children; pravadanti — say; na - not, never; panditah — 
the wise; ekam — one; api — even; asthitah — being situated, established in; 
samyak - truly, earnestly; ubhayoh — of both; vindate — obtains; phalam — the 
benefit. 

The simple-minded, not the wise, say of Sankhya (theory, knowledge) and 
Yoga (practise) as different. Applying oneself to one earnestly, obtains the 
benefits of both. (5.04) 

yat sankhyaih prapyate sthanam tad yogair api gamyate 
ekam sankhyam ca yogam ca yah pasyati sa pasyati (5.05) 

yat — that; sankhyaih — by means of the Sankhya philosophy; prapyate — is 
reached, attained; sthanam — place; tat — that; yogaih — by the Yogis (karma 
yogis); api — also; gamyate - is attained, reached; ekam — one; sankhyam — 
analytical knowledge of the Sankhyas; ca — and; yogam - yoga (performance of 
action); ca — and; yah — who; pasyati — sees; sah — he; pasyati - really sees. 

The state which is attained by Sankhyas is also reached by the Yogis. He 
sees, who sees Sankhya (theory, knowledge) and Yoga (practise) as one. (See 
also 6.01 and 6.02) (5.05) 

KARMA-YOGA IS A MEANS TO SAMNYASA 

sannyasas tu maha-baho duhkham aptum ayogatah 
yoga-yukto munir brahma na cirenadhigacchati (5.06) 

sannyasah —renunciation; tu — but; maha-baho — O mighty-armed, Arjuna; 
duhkham — hard; aptum - to attain; ayogatah — without the practise of yoga; 
yoga-yuktah — one engaged in yoga, well-versed and integrated; munih - Muni, 



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a Sage; brahma — Brahman; na cirena - soon, quickly, without delay; 
adhigacchati - reaches, goes, attains. 

Hard to attain is renunciation, O mighty-armed (Arjuna) without the 
practise of Yoga. A sage well-versed and integrated in Yogic exercise (yoga- 
yukta) soon reaches Brahman. (See also 4.31, 4.38 and 5.08) (5.06) 

A SA GE 'S A CTIONS DO NOT INFL UENCE HIM 

yoga-yukto visuddhatma vijitatmajitendriyah 
sarva-bhutatma-bhutatma kurvann api na lipyate (5.06) 

yoga-yuktah -equipped with yoga, devoted to the path of action; visuddha-atma 

- a man of purified mind, a purified living entity; vijita-atma — self-controlled, 
one who has conquered the self; jita-indriyah - one who has subdued his senses; 
sarva-bhuta — to all living entities; atma-bhuta-atma — compassionate; sarva- 
bhutatma-bhutatma - one who realises his own self equally as the Self in all 
beings; kurvan api - even acting; na - not, never; lipyate — is affected, 
entangled, tainted. 

He who is equipped with yoga, whose mind is pure and senses subdued, 
whose Self has become the Self of all beings, is not affected by actions even 
though he acts. (5.07) 

A SA GE 'S A CTIONS ARE RE ALL Y NO A CTIONS 
naiva kincit karomiti yukto manyeta tattva-vit 
pasyan srnvan sprsanjighrann asnan gacchan svapan svasan (5.08) 

pralapan visrjan grhnann unmisan nimisann api 
indriyanindriyarthesu vartanta iti dharayan (5.09) 

na - not, never; eva — even; kincit — anything; karomi — I do; iti — thus; yuktah 

- yogi; manyeta — thinks; tattva-vit — one who knows the truth, the knower of 
truth; pasyan — seeing; srn van — hearing; sprsan — touching; jighran — 
smelling; asnan — eating; gacchan — going; svapan — sleeping; svasan — 
breathing; pralapan - speaking, talking; visrjan — giving up, letting go; grhnan 

- grasping, accepting; unmisan - opening (the eyes); nimisan - closing (the 
eyes); api - also, in spite of; indriyani — the senses; indriya-arthesu - among the 
sense-objects; vartante - act among, move among; iti — thus; dharayan - 
considering, believing, being convinced. 

"Look, nothing do I do", so thinks the integrated (yukta) one (Sannydsi), 
who knows the essence of things, and not seeing, hearing, touching, 



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smelling, eating, going, sleeping, breathing, talking, giving, grasping, 
opening and closing the eyes, he believes: "The senses only act among their 
proper objects." (See also 3.27, 13.29, and 14.19) (5.08-09) 

brahmany adhaya karmani sangam tyaktva karoti yah 
lipyate na sa papena padma-patram ivambhasa (5.10) 

brahmani - in Brahman; adhaya - having placed; karmani — actions; sangam — 
attachment; tyaktva - having abandoned, giving up; karoti - acts, performs; yah 
— who; lipyate — is tainted, affected; na - not, never; sah — he; papena — by sin; 
padma-patram - lotus pedal, leaf; iva — like; ambhasa — by the water. 

He who acts, offering all actions to Brahman (the Supreme, the Self-existent), 
abandoning attachment, is not affected by sin, as a lotus pedal by water. 

(5.10) 

kayena manasa buddhya kevalair indriyair api 

yoginah karma kurvanti sangam tyaktvatma-suddhaye (5.11) 

kayena — with the body; manasa — with the mind; buddhya — with the intellect; 
kevalaih — only; indriyaih — with the senses; api - also, even; yoginah — yogis; 
karma — actions; kurvanti — perform; sangam — attachment; tyaktva - having 
abandoned, without ...; atma — of the self; suddhaye — for the purpose of 
purification; atma-suddhaye — for the purification of the self . 

Yogis perform action without attachment, merely using the body, the mind, 
the intellect, and even the senses, for purification of the self. (5.11) 

yuktah karma-phalam tyaktva santim apnoti naisthikim 
ayuktah kama-karena phale sakto nibadhyate (5.12) 

yuktah -the integrated one, the united one (the well-poised); karma-phalam - 
fruits of action; tyaktva - having abandoned, renounced; santimn - abiding 
peace; apnoti — attains; naisthikim — final; ayuktah - the non-united one; kama- 
karena -prompted by desire; phale — in the fruit (of action); saktah — attached; 
nibadhyate - is bound. 

The integrated one having renounced the fruit of actions attains the abiding 
peace. The one not integrated, whose actions are prompted by desire, 
attached to its fruits, is bound. (5.12) 

sarva-karmani manasa sannyasyaste sukham vasi 
nava-dvare pure dehi naiva kurvan na karayan (5.13) 



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sarva — all; karmani — actions; manasa — by the mind; sannyasya - having 
renounced; aste — rests; sukham — in happiness, resting serenely; vast — one 
who is controlled; nava-dvare — in the place where there are nine gates, in the 
nine-gated; pure — in the city; dehi — the embodied; na - not, never; eva — even; 
kurvan — acting; na — not; karayan — causing to act. 

The embodied one who has won full control over the senses, in thought 
having renounced all action, rests serenely in the nine-gated city {the body), 
neither acting or causing to act. (5.13) 

NATURE IS THE SOURCE OF ACTIVITY 

na kartrtvam na karmani lokasya srjati prabhuh 

na karma-phala-samyogam svabhavas tu pravartate (5.14) 

na - not, never; kartrtvam - agency, proprietorship; na — nor; karmani — 
actions; lokasya - of the world, of the people; srjati — creates; prabhuh - the 
Lord; na - not, nor; karma-phala samyogam - union with the fruits of actions, 
bond that works to fruit conjoins; svabhavah — the modes of material nature; tu - 
- but; pravartate - act, leading to action. 

The Lord of the world does not engender the idea of agency or objects of 
actions, nor the bond that works to fruit conjoins; it is Nature (svabhdva) 
that performs this. (5.14) 

KNOWLEDGE AND IGNORANCE 

nadatte kasyacit papam na caiva sukrtam vibhuh 
ajnanenavrtam jnanam tena muhyantijantavah (5.15) 

na - not, never; adatte — accepts; kasyacit - of anyone; papam - evil, sin; na - 
not, nor; ca - and, also; eva — even; su-krtam - good, merit; vibhuh — the Lord; 
ajnanena — by ignorance; avrtam - enclosed, covered; jnanam — knowledge; 
tena — by that; muhyanti — are fooled, bewildered, deluded; jantavah - beings, 
mortals, the living entities. 

The Lord accepts neither the evil nor even the good deed of anyone at all. 
Knowledge is enclosed by ignorance; thereby are mortals fooled. (5.15) 

jnanena tu tad ajnanam yesam nasitam atmanah 
tesam aditya-vajjnanam prakasayati tat param (5.16) 



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jnanena — by knowledge; tu — but; tat — that; ajnanam - ignorance, nescience; 
yesam — whose; nasitam — is destroyed; atmanah — of the Self; tesam — their; 
aditya-vat — like the sun; jnanam — knowledge; prakasayati - discloses, reveals; 
tatparam - "That" (tat), the Supreme. 

But those whose ignorance is destroyed by knowledge of the Self: their 
knowledge, is like the sun, shedding light on "That" (tat), the Supreme 
(Brahman). (5.16) 

THE SAGE HAS NO MORE BIRTHS 

tad-buddhayas tad-atmanas tan-nisthas tat-parayanah 
gacchanty apunar-avrttim jnana-nirdhuta-kalmasah (5.17) 

tat-buddhayah - intellect merged in 'That'; tat-atmanah — those whose minds 
are always in the Supreme, their self being 'That'; tat-nisthah - established in 
'That'; tat-parayanah - with 'That' for their supreme goal; gacchanti — go; 
apunah-avrttim - not again returning, where there is no return; jnana — by 
knowledge; nirdhuta — cleansed; kalmasah - misgivings, sins; jnana-nirdhuta- 
kalmasah — those whose sins have been washed away by knowledge. 

Thinking on That (the Supreme), merged in That, established in That, 
devoted to That alone, they step to the state from which there is no return, 
their sins washed away by knowledge. (5.17) 

THE SAGE SEES THE ONE IN ALL BEINGS 

vidya-vinaya-sampanne brahmane gavi hastini 

suni caiva sva-pake ca panditah sama-darsinah (5.18) 

vidya - learning, with education; vinaya — humility; sampanne - endowed, fully 
equipped; brahmane - in a brahmana; gavi — in the cow; hastini — in the 
elephant; suni — in the dog; ca — and; eva — even; sva-pake - an outcaste; ca — 
and; panditah — sages; sama-darsinah — who see with equal vision, who see the 
selfsame thing, seeing equality. 

Sages see the selfsame thing (sama) in a Brahmana (priest, intellectual class 
in India) with learning and humility, as in a cow or elephant, also in a dog, 
or even an outcast. (See also 6.29) (5.18) 



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THE SAGE IS LIBERATED WHILE STILL ON EARTH 

ihaiva tairjitah sargo yesam samye sthitam manah 

nirdosam hi samam brahma tasmad brahmani te sthitah (5.19) 

iha - here, in this life; eva — even; taih — by them; jitah - is conquered; sargah - 
- creation; yesam — whose; samye — in equality; sthitam - established, situated, 
stilled; manah — mind; nirdosam - spotless, devoid of; hi - certainly, indeed; 
samam — in equanimity, equal; brahma - in Brahman; tasmat — therefore; 
brahmani — in Brahman; te — they; sthitah — are situated, standing still, 
established. 

Even here on earth, the created is conquered by them whose mind is stilled 
in equality. For Brahman is devoid of imperfection and ever the same 
(sama); therefore, they stand still in Brahman. (See also 18.55 and ChU 
2.23.0) (5.19) 

THE SAGE IS FREE FROM GRIEF AND REJOICING 

na prahrsyet priyam prapya nodvijet prapya capriyam 
sthira-buddhir asammudho brahma-vid brahmani sthitah (5.20) 

na - not, never; prahrsyet — rejoices; priyam — the pleasant; prapya - attaining, 
achieving; na — not; udvijet - should be troubled, become agitated; prapya - 
having obtained, obtaining; ca - and, also; apriyam — the unpleasant; sthira- 
buddhih — self-intelligent, one with steady intellect, steadfast and stilled (in 
mind); asammudhah - undeluded, unconfused, unbewildered; brahma-vit — one 
who knows Brahman; brahmani — in Brahman; sthitah - established, situated. 

He who knows Brahman never rejoices in attaining some pleasant thing, 
nor grieves when the unpleasant comes his way; steadfast and stilled his 
mind unconfused, that knower of Brahman {Supreme Being) is established 
in Brahman. (5.20) 

THE SA GE 'S INFINITE JOY 

bahya-sparsesv asaktatma vindaty atmani yat sukham 
sa brahma-yoga-yuktatma sukham aksayam asnute (5.21) 

bahy a- sparse su — in external sense pleasure, or contacts; asakta-atma — one 
who is not attached; vindati — finds; atmani — in the Self; yat - (that) which; 
sukham — happiness; sah — he; brahma-yoga — by concentration in Brahman; 
yukta-atma — self-connected; brahma-yoga-yuktatma — with the Self engaged 



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in the contemplation of Brahman; sukham — happiness; aksayam - unending, 
endless, unlimited; asnute — enjoys. 

His self detached from contacts with the outside world, finds the joy (sukha) 
which is in the Self, having the self engaged in the contemplation of 
Brahman, he attains unending bliss. (5.21) 

ye hi samsparsa-ja bhoga duhkha-yonaya eva te 
ady-antavantah Kaunteya na tesu ramate budhah (5.22) 

ye - those, (which); hi - verily, assuredly, certainly; samsparsa-jah — by contact 
with the material senses, contact-born; bhogah — enjoyments; duhkha — distress; 
yonayah — sources of; duhkha-yonaya - generators opf pain; eva — only; te — 
they; adi — beginning; anta — end; vantah — subject to; ady-antavantah — 
having a beginning and an end; kaunteya — O son of Kunti, Arjuna; na - not, 
never; tesu — in those, in these, in them; ramate — rejoice; budhah — the 
intelligent person, the wise one. 

For the pleasures that are contact-born, assuredly give rise to pain, having 
a beginning and an end, O son of Kunti {Arjuna), in these a wise man does 
not rejoice. (See also 18.38) (5.22) 

THE PA TH OF NIR VAN A 

saknotihaiva yah sodhum prak sarira-vimoksanat 
kama-krodhodbhavam vegam sa yuktah sa sukhi narah (5.23) 

saknoti — is able; iha eva - (here) in this world; yah - one (he) who; sodhum — 
to withstand; prak — before; sarira — the body; vimoksanat — giving up; sarira- 
vimoksanat - liberation from the body; kama — desire; krodha — and anger; 
udbhavam — generated from; krodhodbhavam — the impulse of desire and 
anger; vegam — impulse; sah — he; yuktah - yogi; sah - he; sukhi — happy; 
narah - man, human being 

He who can even in this world withstand, before the release from the body, 
the impulse of desire and anger, he is a yogi, and a happy man. (5.23) 

yo 'ntah-sukho 'ntar-aramas tathantar-jyotir eva yah 

sa yogi brahma-nirvanam brahma-bhuto 'dhigacchati (5.24) 

yah — who; antah-sukhah — happy from within, finding his bliss within; antah- 
aramah — strongly enjoying within; tatha - also, as well as; antah-jyotih — 
aiming within, one who is illuminated within, who has found his light within; 



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eva — even; yah — who; sah — that; yog/ — yogi; brahma-nirvanam — liberation 
in the Supreme, absolute freedom; brahma-bhutah - becoming Brahman; 
adhigacchati — attains 

He who is joyful within, who has also found his bliss and light within, such a 
yogi attains Brahman, draws close to Nirvana that is Brahman too. (5.24) 

labhante brahma-nirvanam rsayah ksina-kalmasah 
chinna-dvaidha yatatmanah sarva-bhuta-hite ratah (5.25) 

labhante - attain, obtain, achieve; brahma-nirvanam — liberation in the 
Supreme, absolute freedom; rsayah -the seers, the rishis; ksina-kalmasah - 
whose sins are destroyed; chinna — having torn off; dvaidhah — duality; chinna- 
dvaidha - whose dualities are torn asunder, whose doubts are dispelled; yata- 
atmanah - those who are self-controlled; sarva-bhuta — for all living entities; 
hite — in welfare work; sarva-bhuta-hite - in the welfare of all beings; ratah — 
attains. 

The seers, their sins destroyed, their doubts dispelled, self-controlled and 
intent upon the welfare of all beings, attain Nirvana of Brahman 

(brahanirvdnam). (5.25) 

kama-krodha-vimuktanam yatinam yata-cetasam 
abhito brahma-nirvanam vartate viditatmanam (5.26) 

kama — from desires; krodha — and anger; vimuktanam — of those who are 
liberated; kama-krodha-vimuktanam - of those who are free from desire and 
anger; yatinam — of the self-controlled; yata-cetasam — who have full control 
over the mind, who have their mind under control; abhitah - on all sides; 
brahma-nirvanam — liberation in the Supreme, absolute freedom; vartate - 
conduct, behaviour, being established; vidita-atmanam — of those who have 
known the Self, who have realised the Self. 

Those devotees who are free from desire and anger, who have their mind 
under control, and who have known the Self (have Self-knowledge), are 
established in Brahma-nirvana. (5.26) 

sparsan krtva bahir bahyams caksus caivantare bhruvoh 
pranapanau samau krtva nasabhyantara-carinau (5.27) 

yatendriya-mano-buddhir munir moksa-parayanah 
vigateccha-bhaya-krodho yah sada mukta eva sah (5.28) 



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sparsan - contacts, ( as sense objects, such as sound); krtva — rendering; bahih - 
outside, external; bahyan — outside; caksuh - eyes (gaze); ca - and, also; eva — 
even; antare - in the middle, between; bhruvoh — the eyebrows; prana-apanau - 

- the inward coming and outward coming breaths; samau — equal; krtva - 
having made; nasa-abhyantara — within the nostrils; carinau — blowing; 
nasabhyantara-carinau — moving inside the nostrils; yata — controlled; indriya 

— senses; manah — mind; buddhih — intelligence; yatendriya-mano-buddhir — 
with senses, mind and intellect controlled; munih — the sage; moksa — for 
liberation; parayanah — being so destined; moksa-parayanah - having liberation 
as one's supreme goal; vigata — having discarded; iccha — wishes; bhaya — 
fear; krodhah — anger; vigateccha-bhaya-krodho — banishing desire, fear and 
anger; yah — who; sada - forever, always; muktah - free, liberated; eva - verily, 
truly; sah — he. 

Having all external contacts excluded and fixing his gaze between the 
eyebrows, equalising the inward and outward breaths as they pass up and 
down the nostrils; controlling the senses, mind and intellect, solely pursuing 
moksa {liberation), the sage, who has forever banished desire, fear and 
anger, is truly liberated. (5.27-28) 

bhoktaram yajna-tapasam sarva-loka-mahesvaram 
suhrdam sarva-bhutanam jnatva mam santim rcchati (5.29) 

bhoktaram — the beneficiary, the enjoyer; yajna — of sacrifices; tapasam - of 
penances and austerities; sarva-loka — of all worlds (planets, spheres) and the 
demigods thereof; sarva-loka-mahesvaram - the great Ruler of all the worlds; 
maha-isvaram — the Supreme Lord; su-hrdam — friend; sarva — of all; 
bhutanam — the living entities; sarva-bhutanam — of all beings; jnatva — thus 
knowing, having known; mam — Me; santim — peace; rcchati - reaches, attains. 

On knowing Me, as the Lord of sacrifices and austerities, the great Ruler of 
all the worlds, and the friend of all beings, he reaches peace. (5.29) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the fifth discourse entitled, "Samnyasa-Yoga". 



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Sixth Discourse 

Dhyana -Yoga 

RENUNCIATION INACTION 

sri-bhagavan uvaca 

anasritah karma-phalam karyam karma karoti yah 

sa sannyasi ca yogi ca na niragnir na cakriyah (6.01) 

sri-bhagavan uvaca — the Supreme Lord said; anasritah - not depending on; 
karma-phalam - fruit of action; karyam — bounden; karma - duty, work; karoti 

— performs; yah — who; sah — he; sannyasi — ascetic; ca - and, also; yogi — 
yogi; ca - and, also; na — not; nih — without; agnih — fire; na - not, nor; ca - 
and, also; akriyah — without action. 

The Supreme Lord said: He who performs such action as duty, without 
depending on the fruits of action, he is a sannyasin {ascetic) and a yogi, not 
he who ceases from sacrificial fire and rites. (6.01) 

(Note: The sannyasin, the ascetic lights no sacrificial fire, and performs no 
sacrifices or ceremonies; but just omitting these, without true renunciation is not 
being a true ascetic.) 

yam sannyasam iti prahur yogam tam viddhi pandava 
na hy asannyasta-sankalpo yogi bhavati kascana (6.02) 

yam - what, which; sannyasam — renunciation; iti — thus; prahuh — they say, 
call, term; yogam — yoga; tam — that; viddhi — know; pandava — O son of 
Pandu, Arjuna; na - not, never; hi - verily, truly, certainly; asannyasta — 
without giving up; sankalpah — desire for self-satisfaction; asannyasta-sankalpo 

- one who has not renounced; yogi — yogi; bhavati — becomes; kascana — 
anyone. 

Know that what is termed renunciation is the practice of Yoga, O Pandava 
(Arjuna), for without renouncing set purpose (sankalpa), no one can become 
a yogi. (See also 5.01, 5.05, 6.01, and 18.02) (6.02) 

ACTION IS A STEPPING-STONE TO DHYANA-YOGA 

aruruksor muner yogam karma karanam ucyate 
yogarudhasya tasyaiva samah karanam ucyate (6.03) 



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aruruksoh - wishing to climb, who desires to attain yoga; muneh — of the sage, 
or Muni; yogam — yoga; karma — action; karanam — the means; ucyate — is said 
to be; yoga — yoga; arudhasya — of one who has attained; tasya - his, of him; 
eva — even; samah - serenity, quiescence; karanam — the means; ucyate — is 
said. 

For the sage who desires to attain yoga, action is said to be the means. For 
the same sage, when he has attained yoga, it is said that serenity {samah) is 
the means. (6.03) 

WHO IS THE YOGI? 



yada hi nendriyarthesu na karmasv anusajjate 
sarva-sankalpa-sannyasi yogarudhas tadocyate (6.04) 

yada — when; hi - verily, surely, certainly; na — not; indriya-arthesu - objects 
of sense, in sense gratification; na - not, never; karmasu — in actions; anusajjate 

- is attached; sarva-sankalpa — of all material desires; sonny asi — renouncer; 
yoga-arudhah - one who has attained in yoga, elevated in yoga; tada — then; 
ucyate — is said. 

For the one who knows no attachment to objects of sense and actions, when 
he has renounced all set purpose, then he is said to have attained yoga. 
(6.04) 

uddhared atmanatmanam natmanam avasadayet 
atmaiva hy atmano bandhur atmaiva ripur atmanah (6.05) 

uddharet — one must deliver, let (him) raise; atmana — by the Self; atmanam — 
the self; na - not, never; atmanam — the self; avasadayet - let (him) lower; atma 

- the Self; eva — only; hi - truly, verily, indeed; atmanah — of the self; bandhuh 

- friend; atma - the Self; eva — only; ripuh — enemy; atmanah — of the self. 

Let him raise the self by the Self, and let him not lower himself; for truly 
only the Self is the friend of the self, and also the Self the self's enemy. 

(6.05) 

bandhur atmatmanas tasya yenatmaivatmana jitah 
anatmanas tu satrutve vartetatmaiva satru-vat (6.06) 

bandhuh — friend; atma - the Self; atmanah — of the self; tasya — of him; yena - 

- by whom; atma — the Self; eva — even; atmana - by the Self; jitah - is 



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conquered; anatmanah -of the unrestrained (unconquered) self; tu — but; 
satrutve - in the place of an enemy; varteta — remains; atma — the Self; eva - 
even; satru-vat — as an enemy. 

The Self is the friend of the self of him whose self is by the Self conquered; 
but to the unrestrained self, the Self will definitely act as an enemy. (6.06) 

jitatmanah prasantasya paramatma samahitah 
sitosna-sukha-duhkhesu tatha manapamanayoh (6.07) 

jita-atmanah - of the self-controlled; prasantasya — who has attained 
tranquillity ;parama-atma — the Supreme Self; samahitah — approached 
completely, balanced, steadfast; sita — in cold; usna — heat; sukha — happiness; 
duhkhesu — and pain; sitosna-sukha-duhkhesu — in cold and heat, in pleasure 
and pain; tatha - as well, as also; mana — in honour; apamanayoh — and 
dishonour. 

The Supreme Self (higher self) of the self-controlled, who knows 
tranquillity, is steadfast in cold and heat, in pleasure and pain, as well as in 
honour and dishonour. (6.07) 



jnana-vijnana-trptatma kuta-stho vijitendriyah 
yukta ity ucyate yogi sama-lostrasma-kancanah (6.08) 

jnana — by acquired knowledge; vijnana — and realized knowledge; trpta — 
satisfied; atma - an embodied soul; jnana-vijnana-trptatma - one who is 
satisfied with knowledge realising it (self-realisation); kuta-sthah -rock-seated, 
unshaken; vijita-indriyah -who has subdued the senses; yuktah - being 
integrated, united, harmonised; iti — thus; ucyate — is said; yogi — yogi; soma — 
equipoised; lostra — pebbles; asma — stone; kancanah - gold; sama-lostrasma- 
kancanah — one to whom a lump of earth, a stone and gold are equal. 

The Yogi whose "self is satisfied in knowledge learnt, who remains rock- 
seated, with senses subdued, he is said to be an integrated, and for whom a 
lump of earth, a stone and gold are equal. (6.08) 

suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu 
sadhusv api ca papesu sama-buddhir visisyate (6.09) 

su-hrt - benefactors, good-hearted, well-wishers by nature; mitra - friends; ari - 
- enemies; udasina — neutrals; madhyastha — arbiters; dvesya — the haters; 
bandhusu — and the relatives; suhrn-mitrary-udasina-madhyastha-dvesya- 



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bandhusu — towards benefactors, friends, companions, enemies, the indifferent, 
the neutrals, the hateful, relatives; sadhusu — into the good; api — as well as; ca 
— and; papesu — into the evil; sama-buddhih — having equal mind, or 
intelligence; visisyate - excelling, excels. 

Excellent he whose attitude is the same towards benefactors, friends, 
companions, enemies, the indifferent, the neutrals, the hateful, relatives, the 
good and the evil ones. (6.09) 

DIRECTION FOR THE PRACTICE OF MEDITATION 

yogi yunjita satatam atmanam rahasi sthitah 
ekaki yata-cittatma nirasir aparigrahah (6.10) 

yogi - the yogi; yunjita - let him keep the mind steady; satatam — constantly; 
atmanam - self or mind (in this context); rahasi — in a solitary place; sthitah - 
remaining, being situated; ekaki — alone; yata-citta-atma - one with mind and 
body under control; nirasih — without free from hope (desires); aparigrahah — 
free from possessiveness. 

Let the Yogi constantly concentrate his mind on yoga, remaining alone in a 
solitary place, with mind and body under full control, free from desires and 
attachment to material possessions. (6.10) 

sucau dese pratisthapya sthiram asanam atmanah 
naty-ucchritam nati-nicam cailajina-kusottaram (6.11) 

sucau — in a clean; dese — place; pratisthapya - having set himself up, having 
established; sthiram — firm; asanam — seat; atmanah — his own; na — not; ati — 
too; ucchritam — high; na - not, nor; ati — too; nicam — low; caila-ajina — cloth 
and deerskin; kusa - and (sacred) kusa grass; uttaram - covering. 

Let him for himself set up a firm seat in a clean place, neither too high nor 
yet too low, on the sacred kusa grass, covered with a deer-skin and over it a 
cloth. (6.11) 

tatraikagram manah krtva yata-cittendriya-kriyah 
upavisyasane yunjyad yogam atma-visuddhaye (6.12) 

tatra — there; eka-agram - one-pointed; manah — mind; krtva — making; yata- 
citta — restraining the mind; indriya — senses; kriyah - the motions, the actions; 
upavisya - sitting, fixed (on the seat); asane — on the seat; yunjyat — should 
practice; yogam — yoga; atma — the self; visuddhaye - for the purification. 



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There let him sit, and making the mind one -pointed, with the motions of 
thought and senses restrained, fixed on his seat practise yoga for the 
purification of the Self. (6.12) 

samam kaya-siro-grivam dharayann acalam sthirah 
sampreksya nasikagram svam disas canavalokayan (6.13) 

samam - erect, straight; kaya — body; sirah — head; grivam — and neck; samam 
kaya-siro-grivam - body, head and neck; dharayan — holding; acalam - stil, 
unmoving; sthirah - steady, one's own, still; sampreksya - fixing, gazing, 
looking; nasika — of the nose; agram — at the tip; svam — own; disah - around, 
directions, on all sides; ca - and, also; anavalokayan — not looking. 

Remaining still, holding the body, head and neck erect, let him fix his gaze 
on the tip of his nose, without looking around. (6.13) 

prasantatma vigata-bhir brahmacari-vrate sthitah 
manah samyamya mac-citto yukta asitamat-parah (6.14) 

prasanta - serene (minded); atma — mind; vigata-bhih — fearless; brahmacari- 
vrate — in the vow of Brahmacharya (celibacy); sthitah — firm; manah — mind; 
samyamya — completely subduing, having controlled; mat — on Me; cittah — 
concentrating the mind, thinking; maccittah — thinking on Me; yuktah - 
balanced, with intent; asita — should sit; mat — Me;parah — the supreme goal. 

Serene minded, fearless, firm in the vow of celibacy (of the Brahmachari), 
the mind controlled, thinking on Me in total concentration, let him sit with 
intent on Me as the supreme goal. (See also 4.29, 5.27, 8.10 and 8.12) (6.14) 

yunjann evam sadatmanam yogi niyata-manasah 

santim nirvana-paramam mat-samstham adhigacchati (6.15) 

yunjan — balancing; evam - so, thus; sada - ever, always; atmanam - the Self; 
yogi — yogi; niyata-manasah - one with controlled mind; santim - to the peace; 
nirvana-paramam - that which culminates in Nirvana (Moksha); mat-samstham 
- abiding in Me, subsisting in Me; adhigacchati — attains. 

So, the Yogi ever integrated in the Self, his mind restrained, attains to the 
peace which has Nirvana (nirvana...) as its end, and which subsists in Me. 

(. . .paramdm). (6.15) 



115 



naty-asnatas tu yogo 'sti na caikantam anasnatah 
na cati-svapna-silasya jagrato naiva carjuna (6.16) 

na - not, never; ati — too much; asnatah — of one who eats; tu - however, but; 
yogah — yoga; asti — is; na - not, nor; ca - and, also; ekantam - at all; 
anasnatah - of one who does not eat, abstaining from eating; na - not, nor; ca - 
and, also; ati — too much; svapna-silasya — of one who sleeps; jagratah — or 
one who stays awake too long; na — not; eva — even; ca — and; arjuna — O 
Arjuna. 

However, O Arjuna, yoga is not for him, who eats too much, nor for him 
who does not eat at all; nor for him who sleeps too much, nor yet for him 
who stays awake too long. (6.16) 

yuktahara-viharasya yukta-cestasya karmasu 
yukta-svapnavabodhasya yogo bhavati duhkha-ha (6.17) 

yukta — regulated; ahara — eating; viharasya — recreation; yukta — regulated; 
cestasya - the one who works for maintenance; karmasu — in discharging 
duties; yukta-cestasya karmasu - is moderate in exertion in actions; yukta — 
regulated; svapna-avabodhasya — sleep and wakefulness; yogah — practice of 
yoga; bhavati — becomes; duhkha-ha - the destroyer of pain. 

But, yoga is for him who is regulated (yukta) in food and recreation, who is 
regulated in all his deeds and gestures, who is regulated in sleeping as in 
walking, achieving a yoga which destroys all pain. (6.17) 

yada viniyatam cittam atmany evavatisthate 
nisprhah sarva-kamebhyo yukta ity ucyate tada (6.18) 

yada — when; viniyatam - well-controlled; cittam — the mind; atmani — in the 
Self; eva — only; avatisthate — becomes situated, established; nisprhah - free 
from longing; sarva — for all kinds of, after all ; kamebhyah -after all desirable 
things; yuktah — yogi; iti — thus; ucyate — is said ; tada — then. 

When the well-controlled mind is established in the Self alone, free from 
longing after all desirable things, then it is said, that the one is at peace. 
(6.18) 

yatha dipo nivata-stho nengate sopama smrta 
yogino yata-cittasya yunjato yogam atmanah (6.19) 



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yatha — as; dipah — lamp; nivata-sthah — in a windless place; na - not, does 
not; ingate — flicker; sa — this; upama - simile, be likened, comparison; smrta - 
is thought of, is considered; yoginah — of the yogi; yata-cittasya — whose mind 
is controlled; yunjatah — constantly engaged, of the practising, of the one being 
absorbed; yogam - the yoga; atmanah - of the Self. 

As a lamp may stand not flickering in a windless place - this has been 
likened with the disciplined mind of a Yogi, absorbed in the yoga of the Self. 
(6.19) 

yatroparamate cittam niruddham yoga-sevaya 

yatra caivatmanatmanam pasyann atmani tusyati (6.20) 

yatra - where (when); uparamate — is at rest, attains quietness; cittam — mind; 
niruddham - restrained, quieted; yoga-sevaya — by the practise of yoga; yatra - 
where (when); ca - and, also; eva — only; atmana — by the self; atmanam — the 
Self; pasyan — seeing; atmani — in the Self; tusyati — one becomes satisfied, is 
satisfied, finds fulfilment. 

When the mind is at rest, quieted by the practise of yoga; when seeing the 
Self by the self, he finds fulfilment in his own Self. (6.20) 

sukham atyantikam yat tad buddhi-grahyam atindriyam 
vetti yatra na caivayam sthitas calati tattvatah (6.21) 

sukham - joy, bliss, happiness; atyantikam - infinite; yat — which; tat — that; 
buddhi — by intelligence, reason; grahyam - grasping, accessible; atindriyam - 
transcending the senses; vetti — knows; yatra - where, wherein, when; na - not, 
never; ca - and, also; eva — even; ayam — he; sthitah - established, situated, 
standing still; calati — moves; tattvatah - from reality, from the truth. 

When he knows that utmost joy which, transcending the senses, can be 
grasped by the intellect; when standing still (in the Self), he never departs 
from reality. (See also KaU 3.12) (6.21) 

yam labdhva caparam labham manyate nadhikam tatah 
yasmin sthito na duhkhena gurunapi vicalyate (6.22) 

yam — which; labdhva — by attainment, having reached, obtained; ca - and, 
also; aparam — other; labham — gain; manyate - thinks, considers; na - not, 
never; adhikam - greater, more; tatah — than that; yasmin — in which; sthitah - 
established, being situated; na - not, never; duhkhena - by sorrow, by miseries; 



117 



guruna api — even though very difficult, even in the greatest; vicalyate - is 
dislodged, is moved, becomes shaken. 

When, having reached it, he thinks that there is no greater acquisition 
beyond it; therein established, he is not dislodged by any sorrow, even in 
the greatest suffering: (6.22) 

tarn vidyad duhkha-samyoga- viyogam yoga-samjnitam 
sa niscayena yoktavyo yogo 'nirvinna-cetasa (6.23) 

tarn — that; vidyat - let (him) know, is known; duhkha-samyoga viyogam — the 
unlinking from the union with pain; a state of severance from the union with 
pain; duhkha-samyoga — of the miseries of material contact; viyogam — 
extermination; yoga-samjnitam — called yoga; sah — that; niscayena — with 
determination; yoktavyah — must be practised; yogah — yoga; anirvinna-cetasa 
- with undesponding mind, with an undistracted mind, with an undismayed 
mind, a mind without deviation. 

That state is known by the name of yoga (viyogan), the unlinking from the 
union with pain. This is the yoga which must be brought about with firm 
resolve and an undismayed mind. (6.23) 

MORE DIRECTIONS ON THE PRACTISE OF YOGA 

sankalpa-prabhavan kamams tyaktva sarvan asesatah 
manasaivendriya-gramam viniyamya samantatah (6.24) 

sankalpa-prabhavan — born of sankalpa (imagination); sankalpa — mental 
speculations; prabhavan — born of; kaman — desires; tyaktva - having 
abandoned, giving up; sarvan — all; asesatah - without reserve, without 
remainder, completely; manasa — by the mind; eva — even; indriya-gramam — 
the full set of senses, the senses; viniyamya - controlling ; samantatah — from 
all sides. 

Abandoning without remainder all desires which arise from thought, 
controlling the senses from every side by the mind; (6.24) 

sanaih sanair uparamed buddhya dhrti-grhita ya 
atma-samstham manah krtva na kincid api cintayet (6.25) 

sanaih — gradually; sanaih - little by little; uparamet - let him attain, let he 
come, one should hold back; buddhya - by the intellect, by intelligence; dhrti- 
grhitaya - held in firmness, carried by conviction; atma-samstham — placed in 



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the Self, abide in the Self; manah — mind; krtva - having made; na — not; kincit 
- anything, nothing else; api — even; cintayet — should think of, thinking of. 

His intellect held fast in steadfastness, let he come little by little to rest, 
having made the mind abide in the Self, thinking of nothing else. (6.25) 

yato yato niscalati manas cancalam asthiram 

tatas tato niyamyaitad atmany eva vasam nayet (6.26) 

yatah yatah - by whatever matter; niscalati - wanders away, becomes verily 
agitated; manah — the mind; cancalam - flickering, restless; asthiram — 
unsteady; tatah tatah — from there, from that; niyamya - should hold back, 
having restrained, regulating; etat — this; atmani — in the Self; eva — alone; 
vasam - to subject, under control; nayet — must bring under. 

By whatever matter the flickering and unsteady mind wanders away, he 
should hold it back, and subject it to the Self alone. (6.26) 

THE RESULT OF DHYANA-YOGA 

prasanta-manasam hy enam yoginam sukham uttamam 
upaiti santa-rajasam brahma-bhutam akalmasam (6.27) 

prasanta-manasam - one of peaceful mind; prasanta — peaceful, fixed on ; 
manasam — whose mind; hi - verily, certainly; enam — this; yoginam — yogi; 
sukham - bliss, happiness; uttamam - supreme, the highest; upaiti - comes, 
attains; santa-rajasam - whose passion is laid to rest, his passion pacified; 
brahma-bhutam - Brahman become, liberation by identification with Brahman; 
akalmasam - who is sinless, one who is free from sin, freed from all sinful 
reactions. 

Supreme bliss is for the Yogi whose mind is stilled, whose passion is laid to 
rest, who is sinless, and of the nature of Brahman. (6.27) 

yunjann evam sadatmanam yogi vigata-kalmasah 

sukhena brahma-samsparsam atyantam sukham asnute (6.28) 

yunjan — engaging in yoga practise, practising yoga; evam — thus; sada — 
always; atmanam — the self; yogi — yogi; vigata — freed from; kalmasah - freed 
from all sin, all material stain; sukhena -with ease; brahma-samsparsam - 
caused by contact with Brahman; atyantam - infinite, the highest; sukham — 
bliss; asnute — attains. 



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The Yogi, in this way, always integrating the Self, freed from all sins, 
attains with ease the infinite bliss of Brahman's touch. (6.28) 

sarva-bhuta-stham atmanam sarva-bhutani catmani 
iksate yoga-yuktatma sarvatra sama-darshanah (6.29) 

sarva-bhuta-stham - abiding in all beings, situated in all beings; atmanam — the 
self; sarva — all; bhutani - beings, entities; ca - and, also; atmani — in the Self; 
iksate — sees; yoga-yukta-atma - one who is integrated in yoga, one who is 
harmonised by yoga; sarvatra — everywhere; sama-darshanah — seeing the 
same everywhere. 

He, whose self is integrated in yoga, sees the Self abiding in all beings, and 
all beings in the Self, seeing the same everywhere. (See also 4.35, 5.18) (6.29) 

yo mam pasyati sarvatra sarvam ca mayi pasyati 
tasyaham na pranasyami sa ca me na pranasyati (6.30) 

yah — whoever; mam — Me; pasyati — sees; sarvatra — everywhere; sarvam - 
everything, all; ca — and; mayi — in Me; pasyati — sees; tasya — for him; aham - 
- 1; na — not; pranasyami — am lost; sah — he; ca - and, also; me — to Me; na - 
not, nor; pranasyati — is lost. 

He, who sees Me everywhere, and sees everything in Me, for him I am not 
lost, nor is he lost for Me. (6.30) 

sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah 
sarvatha vartamano 'pi sa yogi mayi vartate (6.31) 

sarva-bhuta-sthitam - abiding in all beings; yah - he who; mam — Me; bhajati — 
worships; ekatvam - in unity, in oneness; asthitah - as abiding, established, 
situated; sarvatha — in all respects, in every way; vartamanah — remaining; api 
- also; sah - he, his; yogi — yogi; mayi — in Me; vartate - stands, remains. 

He, who embraces unity, worships Me as abiding in all beings, that Yogi 
lives in Me, whatever his mode of life. (6.31) 

atmaupamyena sarvatra samam pasyati yo 'rjuna 
sukham va yadi va duhkham sa yogi paramo matah (6.32) 

atma — with his self (himself); aupamyena - in comparison; atmaupamyena - in 
comparison with himself; sarvatra — everywhere; samam - equally, equality, 
seeing the same; pasyati — sees; yah — who; arjuna — O Arjuna; sukham - 



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pleasure, happiness; va — and; yadi — if; va — or; duhkham — pain; so/* — he; 
yogi — yogi; paramah — perfect; matah — is considered. 

O Arjuna, he who, in comparison with himself, sees the same everywhere in 
pleasure as in pain, he is considered to be the perfect Yogi. (6.32) 

PRACTICE AND DETACHMENT ARE THE SUREST MEANS TO YOGA 

arjuna uvaca 

yo 'yam yogas tvaya proktah samyena madhusudana 

etasyaham na pasyami cancalatvat sthitim sthiram (6.33) 

arjunah uvaca — Arjuna said; yah - which; ayam — this; yogah — yoga; tvaya — 
by You; proktah - preached, taught, described; samyena - of equanimity; 
madhusudana — O destroyer of the demon Madhu; etasya - it, its; aham — I; na 
— do not; pasyami — see; cancalatvat - owing to the wavering, due to being 
restless; sthitim — situation; sthiram - firm, steady, stable. 

Arjuna said: O destroyer of Madhu (Madhusudana/Krsna), the yoga of 
equanimity that you have preached, I see not a firm foundation for it, owing 
to the wavering of the mind. (6.33) 

cancalam hi manah Krsna pramathi balavad drdham 
tasyaham nigraham manye vayor iva su-duskaram (6.34) 

cancalam - unsteady, restless, flickering; hi - verily, certainly; manah — mind; 
krsna — O Krsna; pramathi - turbulent, agitating; bala-vat — strong; drdham - 
difficult to curb, unyielding, obstinate; tasya - it, its; aham — I; nigraham - 
control, (hard) to hold, subduing; manye — think; vayoh — of the wind; iva - as, 
like; su-duskaram - difficult, hard. 

For the mind, O Krsna, is truly unsteady, turbulent, strong and difficult to 
curb, I think it as hard to hold as the wind. (6.34) 

sri-bhagavan uvaca 

asamsayam maha-baho mano durnigraham calam 

abhyasena tu Kaunteya vairagyena ca grhyate (6.35) 

sri-bhagavan uvaca — the Supreme Lord said; asamsayam — undoubtedly; 
maha-baho — O mighty-armed, Arjuna; manah — the mind; durnigraham — 
difficult to curb; calam - flickering, restless; abhyasena — by practice; tu — but; 
kaunteya — O son of Kunti, Kaunteya, Arjuna; vairagyena — by detachment, 
dispassion; ca - and, also; grhyate — can be so controlled, can be curbed. 



121 



The Supreme Lord said: herein, there is no doubt, O mighty -armed 
(Arjuna), the mind is hard to curb and fickle; but it may be curbed by 
untiring practice and detachment. (6.35) 

asamyatatmana yogo dusprapa iti me matih 
vasyatmana tu yatata sakyo 'vaptum upayatah (6.36) 

asamyata - unrestrained, unsubdued, uncontrolled; atmana — by the mind; 
asamyatatmana - by a man of uncontrolled self; yogah — yoga; dusprapah - 
hard to achieve, attain; iti — thus; me — My; matih — opinion; vasya — 
controlled; atmana — by the mind; vasyatmana - by the self-controlled one; tu — 
but; yatata — while endeavouring, by the striving one; sakyah — possible; 
avaptum — to achieve, can be won; upayatah — by appropriate means. 

I hold that yoga is hard to achieve for someone whose self is unsubdued; but 
he who strives, self-controlled, it can be won by the appropriate means. 
(6.36) 

FAILURES IN THE PRACTICE OF YOGA AND ITS CONSEQUENCES 

arjuna uvaca 

ayatih sraddhayopeto yogac calita-manasah 

aprapya yoga-samsiddhim kam gatim krsna gacchati (6.37) 

arjunah uvaca — Arjuna said; ayatih - the uncontrolled; sraddhaya — by faith; 
upetah - possessed, engaged; yogat — from yoga; calita — deviated; manasah — 
who has such a mind; calita-manasah - one whose mind wanders away (his 
mind wandering); aprapya — failing to attain; yoga-samsiddhim -perfection in 
yoga; kam — which; gatim - end, destination; krsna — O Krsna; gacchati - 
meets, achieves (what is its end), 

Arjuna said: He who is lacking self-control, even though his faith, his mind 
wandering away from Yoga, failing to attain perfection in yoga, what is his 
end, O Krsna? (6.37) 

kaccin nobhaya-vibhrastas chinnabhram iva nasyati 
apratistho maha-baho vimudho brahmanah pathi (6.38) 

kaccit — whether; na — not; ubhaya — both; vibhrastah — fallen from; chinna - 
split, rent, torn; abhram — cloud; iva — like; nasyati — perishes; apratisthah - 
supportless (his firm foundation gone), without any position; maha-baho — O 



122 



mighty-armed, Krsna; vimudhah - confused, deluded, bewildered; brahmanah — 
of Brahman; pathi — on the path. 

Both objects unachieved, does he not perish like a split cloud, his firm 
foundation gone, O mighty-armed (Krsna), confused on Brahman's path? 
(6.38) 

etan me samsayam Krsna chettum arhasy asesatah 
tvad-anyah samsayasyasya chetta na hy upapadyate (6.39) 

etat — this; me — my; samsayam — doubt; krsna — O Krsna; chettum — to dispel; 
arhasi - consent, You are requested; asesatah — completely; tvat — than You; 
anyah — other; samsayasya - of doubt; asya — this; chetta - dispeller, remover; 
na - not, never; hi - verily, certainly; upapadyate — is to be found, is fit. 

Consent, O Krsna, to dispel completely this doubt of mine; for none is to be 
found except Yourself able to destroy this doubt. (6.39) 

sri-bhagavan uvaca 

partha naiveha namutra vinasas tasya vidyate 

na hi kalyana-krt kascid durgatim tata gacchati (6.40) 

sri-bhagavan uvaca — the Supreme Lord said; partha — O son of Prtha, Arjuna; 
na eva — never is it so; iha - here (in this material world); na - not, never; 
amutra — in the next life, the life to come, the next world; vinasah — 
destruction; tasya - for him, his; vidyate - is, exists; na - not, never; hi - verily, 
certainly; kaiyana-krt — one who is engaged in favourable activities, one who 
does good; kascit — anyone; durgatim - bad state or grief, to degradation; tata — 
My friend; gacchati — goes. 

The Supreme Lord said: O Partha (Arjuna), neither in this world nor in the 
life to come is there destruction for him; for, no doer of righteousness, O 
beloved, treads the path of grief. (6.40) 

prapya punya-krtam lokan usitva sasvatih samah 
sucinam srimatam gehe yoga-bhrasto 'bhijayate (6.41) 

prapya - having reached, having attained, having achieved; punya-krtam — of 
the righteous; lokan - worlds, spheres, planets; usitva - having dwelt, having 
lived, after dwelling; sasvatih - many, endless; samah — years; sucinam — of the 
pious; sri-matam — of the prosperous; gehe — in the house; yoga-bhrastah — one 
who has fallen from yoga; abhijayate — takes his birth, is born. 



123 



Having reached the worlds of the righteous and lived there endless years, he 
who fell from yoga is reborn in the house of the pious and prosperous. 
(6.41) 

atha va yoginam eva kule bhavati dhimatam 

etad dhi durlabhataram- loke janma yad idrsam (6.42) 

atha va — or; yoginam — of yogis; eva — even; kule — in the family; bhavati - is 
born, takes birth; dhi-matam - of the wise; etat — this; hi — verily; durlabha- 
taram - is harder, very rare; loke — in this world; janma — birth; yat — that; 
idrsam — like this. 

Or, else he may be born in a family of wise yogis only; but the kind of birth 
is harder to obtain in this world. (6.42) 

tatra tarn buddhi-samyogam labhate paurva-dehikam 
yatate ca tato bhuyah samsiddhau kuru-nandana (6.43) 

tatra - there, thereupon; tarn — that; buddhi-samyogam - revival or regaining 
knowledge, union; labhate — gains; paurva-dehikam - from his former body, 
from the previous body; yatate — he strives; ca - and, also; tatah - than that, 
than before; bhuyah — more; samsiddhau — for perfection; kuru-nandana — O 
son of the Kurus, Arjuna. 

There he regains the knowledge belonging to his former body, and strives 
more than before for perfection, O son of the Kurus (Arjuna). (6.43) 

purvabhyasena tenaiva hriyate hy avaso 'pi sah 
jijnasur api yogasya sabda-brahmativartate (6.44) 

purva - former, previous; abhyasena — by practice; tena — by that; eva - verily, 
certainly; hriyate - is motivated, is attracted; hi — indeed; avasah - helpless, 
grow faint; api - even, also; sah — he; jijnasuh - he who inquires after the 
practice of yoga; api — even; yogasya - of yoga; sabda-brahma - Brahmic 
word; ativartate - rising beyond. 

By that former practice he is irresistibly motivated in spite of himself. Even 
he who inquires after the practice of yoga rises beyond the Brahmic word 

(the Vedas). (6.44) 



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THE BEST OF YOGIS 

prayatnad yatamanas tu yogi samsuddha-kilbisah 
aneka-janma-samsiddhas tato yati param gatim (6.45) 

prayatnat - with utmost zeal, with assiduity, by rigid practice; yatamanah - 
striving, endeavoring; tu - but, and; yogi - the yogi; samsuddha - cleansed, 
purified, washed off; kilbisah — all of whose sins; aneka — after many; janma — 
births; samsiddhah — having achieved perfection; aneka-janma-samsiddhah - 
perfected through many births; tatah —then; yati - reaches, attains; param - 
supreme, the highest; gatim -goal, path, destination. 

But the yogi, striving with utmost zeal, cleansed from sin, fully perfected 
through many births, then reaches the Supreme goal. (6.45) 

tapasvibhyo 'dhiko yogi jnanibhyo 'pi mato 'dhikah 
karmibhyas cadhiko yogi tasmad yogi bhavarjuna (6.46) 

tapasvibhyah — than the ascetics; adhikah - superior, greater; yogi — the yogi; 
jnanibhyah — than the wise; api - even, also; matah — considered; adhikah - 
superior, greater; karmibhyah — than the men of action; ca - and, also; adhikah 
- superior, greater; yogi - a yogi; tasmat — therefore; yogi — a yogi; bhava — 
just become; arjuna — O Arjuna. 

The yogi is thought superior to the ascetics; he is even considered superior 
to men of knowledge; he is also superior to men of action, therefore become 
a yogi, O Arjuna. (6.46) 

yoginam api sarvesam mad-gatenantar-atmana 
sraddhavan bhajate yo mam sa me yuktatamo matah (6.47) 

yoginam — of yogis; api - even, also; sarvesam - of all; mat-gatena - abiding, 
absorbed in Me, always thinking of Me; antah-atmana - with (his) inner Self; 
sraddha-van — in full faith; bhajate — worships; yah — who; mam — to Me (the 
Supreme Lord); sah — he; me — by Me; yukta-tamah - the yogi fully integrated, 
the greatest yogi; matah - is thought, is considered. 

And, among all yogis, he who full of faith worships Me with his inner Self 
absorbed in Me, he is thought by Me as the most fully integrated. (6.47) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the sixth discourse entitled, "Dhyana -Yoga". 



125 



Seventh Discourse 

Vynana -Yoga 

REALISING THE SUPREME LORD THROUGH MEDITATION 

sri-bhagavan uvaca 

mayy asakta-manah Partha yogam yunjan mad-asrayah 

asamsayam samagram mam- yatha jnasyasi tac chrnu (7.01) 

sri-bhagavan uvaca — the Supreme Lord said; mayi — to Me; asakta-manah — 
mind attached; partha — O son of Prtha, Arjuna; yogam — yoga; yunjan — 
practising; mat-asrayah - taking refuge in Me; asamsayam — without doubt; 
samagram - fully, wholly, completely; mam — Me; yatha — how; jnasyasi — 
you shall know; tat — that; srnu — hear. 

The Supreme Lord said: With the mind attached to Me, O Partha, engaged 
in yogic practices, taking refuge in Me, hear now how you shall know Me 
fully and without doubt. (7.01) 

jnanam te 'ham sa-vijnanam idam vaksyamy asesatah 
yaj jnatva neha bhuyo 'nyaj jnatavyam avasisyate (7.02) 

jnanam — knowledge; te — to you; aham — I; sa — with; vijnanam - with 
realisation, with experience; idam — this; vaksyami — shall teach; asesatah - 
completely, in full; yat — which; jnatva — knowing; na — not; iha — here; 
bhuyah — more; anyat - nothing else; jnatavyam - (nothing left) to be known; 
avasisyate — remains 

I shall completely teach you this knowledge combined with experience, 
leaving nothing unsaid. This knowing, there remains nothing left to be 
known. (See also MuU 1.01.03) (7.02) 

manusyanam sahasresu kascid yatati siddhaye 

yatatam api siddhanam kascin mam vetti tattvatah (7.03) 

manusyanam — of men; sahasresu — among thousands; kascit — someone; yatati 
— strive; siddhaye — for perfection; yatatam — of those so endeavouring, among 
those (who strive); api — even; siddhanam — of those having won perfection; 
kascit — someone; mam — Me; vetti — know; tattvatah — in essence. 



126 



Among thousands of men, one maybe will strive for perfection; and even 
among those who strive having won perfection, only one, maybe, know Me 
as I really am. (7.03) 

EVOLUTION OF THE UNIVERSE THROUGH DIVINE PRAKRITI 

bhumir apo 'nalo vayuh kham mano buddhir eva ca 
ahankara itiyam me bhinna prakrtir astadha (7.04) 

bhumih — earth; apah — water; analah — fire; vayuh — air; kham — ether; manah 

— mind; buddhih — intellect; eva — even; ca — and; ahankarah - egoism (sense 
of self); iti — thus; iyam — this; me — My; bhinna - separated, divided, divisions; 
prakrtih — nature; astadha — eightfold. 

Earth, water, fire, air, ether, mind, intellect (Buddhi) and ego (Ahamkara, 
sense of self), these are the eightfold divisions of My nature (Prakriti). (See 
also 13.05) (7.04) 

apareyam itas tv anyam prakrtim viddhi me param 
jiva-bhutam maha-baho yayedam dharyate jagat (7.05) 

apara - lower, inferior; iyam — this; itah - from this, besides this; tu — but; 
anyam - other, another; prakrtim — nature; viddhi — just try to understand, but 
know; me — My; param - higher, superior, jiva-bhutam - the very life-element; 
maha-baho — O mighty-armed, Arjuna; yaya — by which; idam — this; dharyate 

— is kept maintained, is upheld; jagat — the material world, the universe. 

This is the lower (Prakriti)( Apard-sakti), but know My other nature the 
higher (Prakriti) (Para-sakti), the life-element, O mighty-armed (Arjuna), by 
which this universe (jagat) is kept maintained. (7.05) 

etad-yonini bhutani sarvanity upadharaya 

aham krtsnas ya jagatah prabhavah pralayas tatha (7.06) 

etat — these two natures (Prakritis); yonini — whose source of birth, take their 
birth; bhuta-ni — beings; sarvani — all; iti — thus; upadharaya — know; aham — 
I; krtsnasya - of the whole; jagatah — of the world; prabhavah — the source, the 
origin; pralayah - annihilation, dissolution, its end; tatha — also. 

Know that from these (two Natures) all beings take their birth. Therefore, I 
am the origin of the whole universe and also its end. (See also 13.26) (7.06) 



127 



mattah parataram nanyat kincid asti dhananjaya 
mayi sarvam idam protam sutre mani-gana iva (7.07) 

mattah - than I, than Me; para-taram - higher, superior; na — not; any at - 
other; kincit — anyone; asti — is; dhananjaya - O Dhananjaya, O conqueror of 
wealth, Arjuna; mayi — in Me; sarvam — all; idam — this; protam — is strung; 
sutre — upon a thread; mani-ganah - (clustered) pearls; iva — like. 

There is nothing whatsoever higher than I, O Dhananjaya {Arjuna), in Me 
the universe (sarvan) is strung, like clustered pearls upon a thread. (7.07) 

THE DIVINE PRINCIPLE INTEGRATED IN THE UNIVERSE 

raso 'ham apsu Kaunteya prabhasmi sasi-suryayoh 
pranavah sarva-vedesu sabdah khe paurusam nrsu (7.08) 

rasah - flavour, sapidity, taste; aham — I; apsu — in water; kaunteya - O 
Kaunteya, O son of Kunti, Arjuna; prabha - radiance, light; asmi — I am; sasi- 
suryayoh — of the moon and the sun; pranavah — the three syllables a-u-m, OM; 
sarva — in all; vedesu — the Vedas; sabdah — sound (vibration); khe — in the 
ether; paurusam - ability, manhood; nrsu — in men. 

I am the flavour in water, O son of Kunti (Arjuna), I am the radiance in 
moon and sun; in all the Vedas the OM syllable, sound in ether, and 
manhood in all men. (7.08) 

punyo gandhah prthivyam ca tejas casmi vibhavasau 
jivanam sarva-bhutesu tapas casmi tapasvisu (7.09) 

punyah - pure, sweet, original; gandhah — fragrance; prthivyam — in the earth; 
ca - and, also; tejah - heat, brilliance, flame; ca - and, also; asmi - (I) am; 
vibhavasau — in fire; jivanam — life; sarva — in all; bhutesu - in all beings; 
tapah - austerity, penance; ca - and, also; asmi - (I) am; tapasvisu — in ascetics. 

I am the pure fragrance in the earth, the flame's onset in fire; I am the life 
in all beings, and I am the fierce austerity in ascetics. (7.09) 

bijam mam sarva-bhutanam viddhi partha sanatanam 
buddhir buddhimatam asmi tejas tejasvinam aham (7.10) 

bijam — seed; mam — Me; sarva-bhutanam — of all beings; viddhi — know; 
partha — O son of Prtha, Arjuna; sanatanam — eternal; buddhih — intelligence; 



128 



buddhi-matam — of the intelligent; asmi - (I) am; tejah — glory; tejasvinam — of 
the glorious; aham — I (am). 

O Partha (Arjuna), know Me as the eternal seed of all beings. I am the 
intelligence of the intelligent, and the glory of the glorious. (7.10) 

balam balavatam caham kama-raga-vivarjitam 
dharmaviruddho bhutesu kamo 'smi bharatarsabha (7.11) 

balam — strength; bala-vatam — of the strong; ca — and; aham - (I) am; kama — 
passion; raga — and attachment; vivarjitam — devoid of; kama-raga-vivarjitam - 
knowing no passion nor attachment; dharma-aviruddhah - unopposed to 
dharma (duty); bhutesu — in contingent beings; kamah — desire; asmi - (I) am; 
bharata-rsabha — O lord of the Bharatas, Arjuna. 

And I am the power of the powerful, knowing no passion nor attachment; 
and in contingent beings I am the desire unopposed to duty (Dharma), O 
lord of the Bharatas (Arjuna). (7.11) 

ye caiva sattvika bhava rajasas tamasas ca ye 
matta eveti tan viddhi na tv aham tesu te mayi (7.12) 

ye - whatever, all which; ca — and; eva — even; sattvikah — in goodness; bhavah 
— states of being; rajasah — in the mode of passion; tamasah — in the mode of 
ignorance; ca - and, also; ye - whatever, all which; mattah — from Me; eva — 
verily; iti — thus; tan - them, those; viddhi — know; na — not; tu — but; aham — 
I; tesu — in them; te — they; mayi — in Me. 

Know too that all the objects of goodness (Sattva), passion (Rajas), or 
ignorance (Tamas) proceed from Me, but I am not in them, they are in Me. 
(See also 9.04 and 9.05) (7.12) 

MAYA AND HOW TO OVERCOME IT 

tribhir guna-mayair bhavair ebhih sarvam idam jagat 
mohitam nabhijanati mam ebhyah param avyayam (7.13) 

tribhih - (these) three; guna-mayaih - composed of gunas; bhavaih - by 
naturesby the states of being; ebhih — by these; sarvam - entire, all; idam — this; 
jagat — world; mohitam — deluded; na abhijanati — does not know; mam — Me; 
ebhyah - from them; param - higher, also "the Supreme"; avyayam - 
immutable, inexhaustible. 



129 



By these three states of being composed of gunas, this entire world is led 
astray, and do not know that I am far beyond them and immutable. (7.13) 

daivi hy esa guna-mayi mama maya duratyaya 

mam eva ye prapadyante may am etam taranti te (7.14) 

daivi — divine; hi — verily; esa — this; guna-mayi - caused (made) by the gunas, 
consisting of the three modes of material nature; mama — My; maya - illusion 
(illusive energy); duratyaya - is hard to transcend, very difficult to overcome; 
mam — in Me; eva — only; ye — who; prapadyante - taking refuge (put his trust 
in Me alone), surrender; mayam etam — this illusory energy, this uncanny Maya; 
taranti - pass beyond, overcome; te — they. 

For all this My divine Maya (power), caused by the gunas (the three modes), 
is hard to transcend. Therefore, whoever shall put his trust in Me alone, 
pass beyond this uncanny Maya. (See also 14.26, 15.19; and 18.66) (7.14) 

na mam duskrtino mudhah prapadyante naradhamah 
mayayapahrta-jnana asuram bhavam asritah (7.15) 

na — not; mam — unto Me; duskrtinah - the evil-doers, miscreants; mudhah - 
the deluded, foolish; prapadyante - seek, look for, surrender; nara-adhamah - 
the base, the lowest of men, lowest among mankind; mayaya - by Maya, by the 
illusory energy; apahrta — deprived; jnanah - (of) knowledge; asuram - 
demonic, belonging to demons (embracing a devilish form of life); bhavam — 
nature; asritah - embracing, having taken to, accepting. 

The doers of evil, the deluded, the base, put not their trust in Me; their 
mind seduced by this uncanny Maya (power), they have embraced a devilish 
form of life (bhava). (7.15) 

FOUR CLASSES OF VIRTUOUS PEOPLE (DEVOTEES) 

catur-vidha bhajante mam janah sukrtino 'rjuna 
arto jijnasur artharthi jnani ca bharatarsabha (7.16) 

catuh-vidhah — four kinds of; bhajante — worship; mam — unto Me; janah - 
people, persons; su-krtinah - virtuous, those who are pious; arjuna — O Arjuna; 
artah - the afflicted, the distressed; jijnasuh — the seeker of knowledge; artha- 
arthi - the seeker of wealth, one who desires material gain; jnani -the wise; ca - 
and, also; bharata-rsabha — O great one amongst the descendants of Bharata, O 
lord of the Bharatas, Arjuna. 



130 



Fourfold are the virtuous people who worship Me, O Arjuna, the afflicted, 
the ones who look for knowledge, the ones who strive for gain (self- 
interested), and the men of knowledge (the learned, the wise), O best of the 
Bharatas (Arjuna). (See also TR 1.21.03) (7.16) 

tesam jnani nitya-yukta eka-bhaktir visisyate 

priyo hi jnanino 'tyartham aham sa ca mama priyah (7.17) 

tesam — of them, of these; jnani - the wise, the men of knowledge; nitya-yuktah 

- ever integrated, ever steadfast, always engaged; eka — only; bhaktih — in 
devotion to the One, worshipping the One; visisyate - is best, excels, is special; 
priyah — very dear; hi — verily; jnaninah — to the person in knowledge, of the 
wise; atyartham - exceedingly, highly; aham — I ; sah — he; ca - and, also; 
mama — to Me; priyah — dear. 

Of these, is the man of knowledge, ever integrated, worshipping the One, is 
the best: to such a man I am exceedingly dear, and he is dear to Me. (7.17) 

udarah sarva evaite jnani tv atmaiva me matam 
asthitah sa hi yuktatma mam evanuttamam gatim (7.18) 

udarah - noble, magnanimous; sarve — all; eva — surely; ete — these; jnani — 
one who is in knowledge, the wise; tu — but; atma (Self) eva- just like Myself; 
me — My; matam — opinion; asthitah - is integrated, is established, situated; sah 

— he; hi — verily; yukta-atma - steadfast-minded, fixed on Me (the highest 
goal); mam — in Me; eva — verily; anuttamam — the highest; gatim - goal, 
destination. 

Noble and exalted are all these, but the man of knowledge, do I regard as 
My very Self; for his self integrated, is fixed on Me, the highest goal. (See 
also 9.29) (7.18) 

bahunam janmanam ante jnanavan mam prapadyate 
vasudevah sarvam iti sa mahatma su-durlabhah (7.19) 

bahunam - of many; janmanam - of many (repeated) births, repeated births (and 
deaths); ante - in the end, at the close, after; jnana-van -the man of knowledge, 
the wise; mam — unto Me; prapadyate - takes refuge, approaches, surrenders; 
vasudevah - Vasudeva, Krsna; sarvam - all, everything; iti — thus; sah — that; 
maha-atma - the noble soul, the great soul; su-durlabhah — very rare to see, 
very hard to find. 



131 



At the close of many births, the man of knowledge takes refuge in Me, 
concluding that Vasudeva's son (Krsna) is all. Such a noble soul (Mahatma) 
is very rare. (7.19) 

THE IGNORANT WORSHIP INFERIOR GODS 

kamais tais tair hrta-jnanah prapadyante 'nya-devatah 
tarn tam niyamam asthaya prakrtya niyatah svaya (7.20) 

kamaih — by desires; taih taih — various; hrta — deprived of; jnanah — 
knowledge; hrta-jnanah - those whose knowledge have been swept away, those 
whose wisdom has been rent away; prapadyante - approach, resort, surrender; 
anya — to other; devatah - other gods, deities; tam tam - this or that, various; 
niyamam - rules and precepts, rites, regulations; asthaya - following, being 
engaged; prakrtya — by nature; niyatah — controlled; svaya — by their own. 

Those whose knowledge has been swept away by various desires, resort to 
other deities (Devas), engaged with various rules and precepts, constrained 
by their own nature. (7.20) 

yo yo yam yam tanum bhaktah sraddhayarcitum icchati 
tasya tasyacalam sraddham tam eva vidadhamy aham (7.21) 

yah yah - whoever, who; yam yam - whatever, whichever; tanum — form of 
deity; bhaktah — devotee; sraddhaya — with faith; arcitum — to worship; icchati 
— desires; tasya tasya — of him; acalam - steady, unflinching; sraddham — 
faith; tam — that; eva — surely; vidadhami — make; aham — I. 

Whatever form (whatever deity) a devotee with faith desires to worship, that 
very faith I confirm in him, making it steadfast. (7.21) 

sa taya sraddhaya yuktas tasyaradhanam ihate 
labhate ca tatah Kaman mayaiva vihitan hi tan (7.22) 

sah — he; taya — with that; sraddhaya - with faith; yuktah - endued, endowed, 
established; tasya — of that; aradhanam — worship; ihate - engages; labhate — 
obtains; ca — and; tatah — from that; kaman — desires; maya — by Me; eva — 
surely; vihitan - ordained, true dispenser; hi — verily; tan — those. 

Firmly established (yukta) in that faith, he engages in the worship of that 
form; from which he obtains his desires, though I am the true dispenser. 

(7.22) 



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antavat tu phalam tesam tad bhavaty alpa-medhasam 
devan deva-yajo yanti mad-bhakta yanti mam api (7.23) 

anta-vat — finite; tu — but; phalam - fruit, reward; tesam - their, of them; tat — 
that; bhavati - is, becomes; alpa-medhasam - those of little intelligence, of 
those of small intelligence; devan — to the gods; deva-yajah — the worshipers of 
the deities (Devas); yanti — go; mat — My; bhaktah — devotees; yanti - go to, 
come to; mam — to Me; api — also. 

However, finite is the reward of such a man of little intelligence. To the 
deities go the worshippers of the deities, but My devotees come to Me. (7.23) 

avyaktam vyaktim apannam manyante mam abuddhayah 
param bhavam ajananto mamavyayam anuttamam (7.24) 

avyaktam - the Unmanifested; vyaktim - having manifestation; apannam - come 
to; manyante — think; mam — Me; abuddhayah - the foolish ones; param - 
highest, supreme; bhavam — nature; ajanantah - not knowing; mama — My; 
avyayam - immutable, imperishable; anuttamam — the finest, superior. 

The foolish ones think I am the Unmanifested, as having manifestation, 
knowing not My supreme nature, immutable and superior. (7.24) 

naham prakasah sarvasya yoga-maya-samavrtah 
mudho 'yam nabhijanati loko mam ajam avyayam (7.25) 

na — nor; aham — I; prakasah — manifest; sarvasya - to all, to everyone; yoga- 
maya- samavrtah - concealed by yoga; samavrtah - conceiled, veiled, covered; 
mudhah - deceived, foolish, deluded; ayam - this, these; na — not; abhijanati - 
knows, can understand; lokah — world; mam — Me; ajam — unborn; avyayam - 
changeless, imperishable, inexhaustible. 

I am not revealed to all, because concealed (as I am) by Yoga-Maya (the 
creative power of yoga, all things being the thought-forms of the One). This 
deceived world knows Me not, the Unborn and Changeless. (See also 5.16) 
(7.25) 

vedaham samatitani vartamanani carjuna 
bhavisyani ca bhutani mam tu veda na kascana (7.26) 

veda — know; aham — I; samatitani - the past; vartamanani — present; ca — 
and; arjuna — O Arjuna; bhavisyani - the future (and yet to come); ca — and; 



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bhutani -all beings, all living entities; mam — Me; tu — verily; veda — knows; 
na — not; kascana — anyone. 

I know, O Arjuna, all beings past, present and yet to come, but no one 
knows Me. (7.26) 

THE ROOT OF ALL IGNORANCE 

iccha-dvesa-samutthena dvandva-mohena bharata 
sarva-bhutani sammoham sarge yanti parantapa (7.27) 

iccha - desire, like; dvesa — and dislike; samutthena — arisen from; iccha- 
dvesa-samutthena - arisen from like and dislike, arisen from attraction and 
repulsion, arisen from desire and aversion; dvandva - the pairs of opposites, of 
dualities; mohena — by the illusion; bharata — O scion of Bharata; sarva — all; 
bhutani - all contingent beings, living entities; sammoham — into delusion, 
illusion; sarge - at birth; yanti — go; parantapa - O Parantapa, O conqueror of 
enemies. 

Due to the delusion of the pairs of opposites {or, the dualities, dvandva), 
arising from like and dislike {attraction and repulsion), O Bharata {Arjuna), 
all contingent beings are subject to illusion at birth, O Parantapa {O 

harasser of foes, Arjuna). (7.27) 

DIVINE WORSHIP LEADS TO SELF-REALISATION 

yesam tv anta-gatam papam jananam punya-karmanam 

te dvandva-moha-nirmukta bhajante mam drdha-vratah (7.28) 

yesam - those, whose, of whom; tu — but; anta-gatam - is at an end, have come 
to an end; papam — sin; jananam - of men, of the persons; puny a - pure, pious, 
virtuous; karmanam - involved in deeds ; punya-karmanam - men of pure 
deeds; te — they; dvandva — of dualities, the pairs of opposites; moha — 
delusion; nirmuktah — free from; moha-nirmuktah - released from the delusive 
pairs of opposites; bhajante —worship; mam — to Me; drdha-vratah - steadfast 
in their vows, with determination in their vows. 

But those men of pure deeds whose sins have come to an end, released from 
the delusive pairs of opposites {the dualities), steadfast in their vows, they 
worship Me. (7.28) 

jara-marana-moksaya mam asritya yatanti ye 

te brahma tad viduh krtsnam adhyatmam karma cakhilam (7.29) 



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jara — from old age; marana — and death; moksaya — for the purpose of 
liberation; jara-marana-moksaya — striving for liberation from decay and 
death; mam — Me; asritya — taking shelter of, having taken refuge in, putting 
their trust in...; yatanti — strive; ye — who; te — they; brahma — Brahman; tat — 
actually that; viduh — know; krtsnam - in full, the whole, everything; 
adhyatmam - knowledge of the Self; karma - action, activity; ca — and; akhilam 

— whole. 

They who, putting their trust in Me, striving for liberation (Moksa) from 
decay and death, they realise in full the Brahman, the Self and all action 

(karma). (7.29) 

sadhibhutadhidaivam mam sadhiyajnam ca ye viduh 
prayana-kale 'pi ca mam te vidur yukta-cetasah (7.30) 

sadhibhuta adhidaivam — with the Adhibhuta (physical region), in the 
Adhidaiva (the spiritual or divine region) together; mam — Me; sa-adhiyajnam - 

- of Adhiyajna (region of sacrifice) together; ca — also; ye — who; viduh — 
know; prayana — of death; kale — at the time; api — even; ca — and; mam — Me; 
te — they; viduh — know; yukta-cetasah — their minds engaged in Me, they 
steadfastly realise (Me) . 

Those who realise Me in Adhibhuta (physical region), in the Adhidaiva (the 
spiritual or divine region), and in that of Adhiyajna (region of sacrifice), 
steadfastly realise Me, even at the time of death. (7.30) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the seventh discourse entitled, "Vynana -Yoga". 



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Eighth Discourse 

Abhyasa-Yoga 

THE SEVEN THINGS TO BE REALISED THROUGH MEDITATION 

arjuna uvaca 

kim tad brahma kim adhyatmam kim karma purusottama 

adhibhutam ca kim proktam adhidaivam kim ucyate (8.01) 

arjunah uvaca — Arjuna said; kim — what; tat — that; brahma — Brahman; kim — 
what; adhyatmam — Adhyatma; kim — what; karma - action, fruitive activities; 
purusa-uttama — O Krsna, O best among men; adhibhutam — Adhibhuta; ca — 
and; kim — what; proktam — is called, declared; adhidaivam — Adhidaiva; kim — 
what; ucyate — is called. 

Arjuna said: What is That (tad) Brahman? What is Adhyatma (spiritual 
light, self-knowledge), and what is action (Karma), O Purushottama (O 
Krsna). And, what is Adhibhuta (contingent beings, the physical region)? 
Also, what is called Adhidaiva (the spiritual or divine region)? (8.01) 

adhiyajnah katham ko 'tra dehe 'smin madhusudana 
prayana-kale ca katham jneyo 'si niyatatmabhih (8.02) 

adhiyajnah - Adhiyajna, the Lord of sacrifice; katham — how; kah — who; atra - 

- here; dehe — in the body; asmin — this; madhusudana — O Madhusudana, 
Krsna; prayana-kale — at the time of death; ca — and; katham — howjneyah asi 

— You can be known; niyata-atmabhih — by the self-controlled. 

What is the meaning of Adhiyajna (the Lord of sacrifice), and who is in this 
body, O Madhusudana (Krsna)? Also, how at the time of death, are you to 
be known by the self -controlled? (8.02) 

sri-bhagavan uvaca 

aksaram brahma paramam svabhavo 'dhyatmam ucyate 

bhuta-bhavodbhava-karo visargah karma-samjnitah (8.03) 

sri-bhagavan uvaca — the Supreme Lord said; aksaram - imperishable, 
indestructible; brahma — Brahman; paramam — Supreme; svabhavah - essential 
nature; adhyatmam — self-knowledge; ucyate — is called; bhuta-bhava- 



136 



udbhava-karah - that which causes the origin of beings, producing the material 
bodies of the living entities; visargah - the creative force; karma — action; 
samjnitah — is called. 

The Supreme Lord said: The Imperishable (Akshara) is Brahman, the 
Supreme Being (Cosmic Intelligence); His essential nature (svabhdva) is 
called Adhyatma (Self-knowledge); the creative force (visarga) is known as 
'action' (karma); (8.03) 

adhibhutam ksaro bhavah purusas cadhidaivatam 
adhiyajno 'ham evatra dehe deha-bhrtam vara (8.04) 

adhibhutam — Adhibhuta; ksarah — perishable; bhavah — nature; purusah - the 
soul; ca — and; adhidaivatam — Adhidaiva; adhiyajnah — Adhiyajna; aham — I; 
eva — alone; atra — in this; dehe - in the body; deha-bhrtam — of the embodied; 
vara — O best. 

Knowledge of Adhibhuta (of contingent beings) is My perishable existence, 
and Purusha (god-man, living entity, living soul) is the divine (spiritual) 
region (Adhidaivata). The Adhiyajna (the Lord of sacrifice, Entity of sacrifice) 
tells of Me here in this body, O best of the embodied (Arjuna). (8.04) 

anta-kale ca mam eva smaran muktva kalevaram 

yah prayati sa mad-bhavam yati nasty atra samsayah (8.05) 

anta-kale — at the time of death; ca — and; mam — Me; eva — only; smaran — 
remembering; muktva - leaving, quitting; kalevaram — body; yah — who; 
prayati - goes forth; sah — he; mat-bhavam — My nature, My being; yati - 
accedes, attains, achieves; na — not; asti — there is; atra — here; samsayah — 
doubt. 

The one, who, at the time of death, leaving the body goes forth thinking of 
Me alone, accedes to My divinity (mad-bhdva), there is no doubt about this. 
(See also PrU 3.10) (8.05) 

CONSTANT MEDITATION ON THE SUPREME IS A MUST 

yam yam vapi smaran bhavam tyajaty ante kalevaram 
tarn tarn evaiti Kaunteya sada tad-bhava-bhavitah (8.06) 

yam yam - which, whatever; va - or; api — even; smaran — remembering; 
bhavam — nature; tyajati - leaves, gives up, passing; ante — in the end; 
kalevaram — the body; tarn tarn - similar, to that; eva — only; eti — goes; 



137 



kaunteya — O son of Kunti, Arjuna; sada - constantly, ever, always; tat — that; 
bhava — state of being, object, form; bhavitah - remembering; tad-bhava- 
bhavitah - thinking of that object. 

On whatever form (bhava) a man thinks about at the time of passing, that 
alone does he accede, O son of Kunti (Arjuna), because he has ever been 
engaged in the thought thereof. (8.06) (See also ChU 3.14.01) (8.06) 

tasmat sarvesu kalesu mam anusmara yudhya ca 

mayy arpita-mano-buddhir mam evaishyasy asamsayah (8.07) 

tasmat — therefore; sarvesu — at all; kalesu — times; mam — Me; anusmara - 
(go on) remembering; yudhya — fight; ca — and; mayi — unto Me; arpita — 
surrendering; manah — mind; buddhih — intellect; mayi arpita-manah-buddhih - 
with mind and intellect fixed on me; mam — to Me; eva — alone; esyasi — you 
will attain; asamsayah — beyond a doubt, without doubt, doubtless. 

Therefore, at all times only remember Me and fight. With mind and 
intellect fixed on Me, you will without doubt come to Me. (8.07) 

THE SUPREME BEING TO BE MEDITATED ON 

abhyasa-yoga-yuktena cetasa nanya-gamina 

paramam purusam divyam yati parthanucintayan (8.08) 

abhyasa-yoga — by practice; yuktena — being engaged in meditation; abhyasa- 
yoga-yuktena - with the mind made firm by the method of constant meditation; 
cetasa - with the mind; na anya-gamina — without their being deviated, not 
going over to anything else, moving towards any other thing; paramam — the 
Supreme; purusam — Purusha; divyam — Resplendent; yati - reaches, goes; 
partha — O son of Partha, Arjuna; anucintayan — meditating. 

Let one's thoughts be integrated in the yoga of constant practice, not going 
over to anything else; so, by constantly meditating, O Partha (Arjuna) , one 
reaches the Supreme, Resplendent Purusha (the All-Highest). (8.08) 

kavim puranam anusasitaram anor aniyamsam anusmared yah 

sarvasya dhataram acintya-rupam aditya- varnam tamasah parastat (8.09) 

kavim — Omniscient; puranam - ancient, the oldest; anusasitaram — the Ruler; 
anoh — than the atom; aniyamsam — smaller; anusmaret — always thinks of, 
remembers; yah — who; sarvasya - of all, of everything; dhataram - the 
dispenser, the supporter, the maintainer; acintya — inconceivable; rupam — 



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whose form; aditya-varnam - radiant like the sun; tamasah - from the 
darkness; parastat — beyond. 

One who meditates on the Omniscient, the Ancient Seer, the Ruler of all 
things, smaller than the atom, the Dispenser of all, whose form is 
inconceivable, who is as radiant as the sun beyond the darkness; (8.09) 

prayana-kale manasacalena bhaktya yuktoyoga-balena caiva 
bhruvor madhye pranam avesya samyak sa tarn param purusam upaiti 
divyam (8.10) 

prayana-kale — at the time of death; manasa — with mind; acalena - unshaken, 
without its being deviated; bhaktya - with devotion; yuktah — steady; yoga- 
balena — by the power of yoga; ca — also; eva — only; bhruvoh — the two 
eyebrows, between the eyebrows; madhye — between; pranam - vital breath, the 
life air; avesya - having placed, establishing; samyak — completely; sah — he; 
tarn — that; param — supreme; purusam — Purusha; upaiti - reaches, achieves; 
divyam - resplendent. 

And who, at the time of death, with a steady (yukta) mind sustained by 
devotion, and the power of yoga properly fixing the vital breath (prdna) 
right between the eyebrows, he reaches the Supreme, Resplendent Purusha. 

(8.10) 

MEDITATION ON THE SUPREME IS THE SACRED SYLLABLE OM 

yad aksaram veda-vido vadanti visanti yad yatayo vita-ragah 

yad icchanto brahmacaryam caranti tat te padam sangrahena pravaksye 

(8.11) 

yat — which; aksaram - Imperishable (Brahman, Aksara Brahman) ; veda-vidah 

— persons conversant with the Vedas, Veda scholars, Veda knowers ; vadanti - 
declare, say; visanti — enter; yat — which; yatayah — great sages, the self- 
controlled (ascetics or Sanyasins); vita-ragah - freed from attachment, in the 
renounced order of life; yat — which; icchantah — desiring; brahmacaryam — 
celibacy; caranti — practice; tat — that; te — to you; padam — goal; sangrahena 

- in brief, in summary; pravaksye — I will declare. 

The imperishable goal called aksara (Brahman, Aksara Brahman) of which 
the Vedic scholars declare, into which the controlled and passion-free 
Sanyasins (ascetics) enter, desiring that which the Brahmacharya (the vow 
of continence) prescribes, that path will I declare to you in brief. (8.11) 



139 



sarva-dvarani samyamya mano hrdi nirudhya ca 

murdhny adhayatmanah pranam asthito yoga-dharanam (8.12) 

om ity ekaksaram brahma vyaharan mam anusmaran 
yah prayati tyajan deham sa yati paramam gatim (8.13) 

sarva-dvarani - all the gates, all the doors of the body; samyamya - having, 
controlled, controlling; manah — the mind; hrdi — in the heart; nirudhya - 
confining, having confined; ca — and; murdhni — in the head; adhaya - fixing, 
having placed; atmanah — of the self; pranam — breath; asthitah - engaged in, 
established in, situated in; yoga-dharanam — yogic practices, practice of 
concentration; om — the combination of letters om (omkara); iti — thus; eka- 
aksaram — the one syllabled; brahma - Brahman, Absolute; vyaharan - 
pronouncing, uttering; mam — Me; anusmaran — remembering; yah — who; 
prayati - goes, departs, leaves; tyajan — quitting; deham — the body; sah — he; 
yati - attains, treads, achieves; paramam - the highest, supreme; gatim - path, 
goal, refuge, destination. 

All the gates of the body closed up, the mind confined within the heart, 
fixing one's life-breath in the head, engaged in firm yogic practices, 
pronouncing the "OM", the one-syllabled Brahman, thinking on Me, he 
who goes forth, leaving the body, treads the highest path (goes to the high 
goal or refuge). (8.12-13) 

NO REBIRTH ON ATTAINING THE SUPREME BEING 

ananya-cetah satatam yo mam smarati nityasah 
tasyaham sulabhah Partha nitya-yuktasya yoginah (8.14) 

ananya-cetah - thinking of nothing else at all, with the mind not thinking of any 
other object, without deviation of the mind; satatam - unceasingly, constantly, 
always; yah — who; mam — me; smarati — remembers; nityasah - regularly, 
daily (for a long time); tasya — to him; aham — I; su-labhah - easily attainable, 
very easy to achieve; partha — O son of Partha, Arjuna; nitya yuktasya - ever 
integrated, ever engaged, ever steadfast; yoginah - of yogi. 

Who bears Me in mind unceasingly, thinking of nothing else at all, to him I 
am easily attainable, O Partha (Arjuna), of this ever integrated yogi. (8.14) 

mam upetya punar janma duhkhalayam asasvatam 
napnuvanti mahatmanah samsiddhim paramam gatah (8.15) 



140 



mam - to Me; upetya - having come, having attained, achieving; punah — again; 
janma — birth; duhkha-alayam - that abode of pain, the place of pain, place of 
miseries; asasvatam - that transitaory, non-eternal, temporary; na — not; 
apnuvanti - reach, attain, get; maha-atmanah - Mahatmas, the great souls, the 
noble souls; samsiddhim — perfection; paramam - highest, ultimate; gatah - 
having reached, having achieved. 

Having come to Me, these noble souls are no longer subject to rebirth, that 
transitory abode of pain, not unending, for they have reached the highest 
perfection (sansiddhi, the supreme prize). (8.15) 

a-brahma-bhuvanal lokah punar avartino 'rjuna 

mam upetya tu Kaunteya punar janma na vidyate (8.16) 

a-brahma-bhuvanat - the world of Brahma, up to the world of Brahma, up to the 
Brahmaloka sphere; lokah — the planetary system, worlds or spheres; punah — 
again; avartinah — returning; punardvartinah — subject to return; arjuna — O 
Arjuna; mam — to Me; upetya - having attained, coming, arriving; tu — but; 
kaunteya — O son of Kunti, Arjuna; punah janma — rebirth; na — not; vidyate — 
is. 

The worlds (spheres), beginning with the world (sphere) of Brahman, 
dissolve and evolve, but he who comes to Me, O son of Kunti (Arjuna), there 
is no rebirth. (See also 9.25) (8.16) 

THE DAY AND THE NIGHT OF BRAHMA 

sahasra-yuga-paryantam ahar yad brahmano viduh 
ratrim yuga-sahasrantam te 'ho-ratra-vido janah (8.17) 

sahasra — one thousand; yuga — millenniums; paryantam — including; sahasra- 
yuga-paryantam — ending in a thousand Yugas (ages); ahah — day; yat — 
which; brahmanah — of Brahma; viduh — know; ratrim — night; yuga — 
millenniums; sahasra-antam — similarly, ending after one thousand; yuga- 
sahasrantam — ending in a thousand Yugas (ages); te — they; ahah-ratra — day 
and night; vidah - the knowers, who understand; janah — people. 

Those who know that a thousand yugas (ages) lasts one day of Brahma (the 
Creator), and for a thousand yugas (ages) one such night. This knowing, 
they know day and night. (8.17) 

avyaktad vyaktayah sarvah prabhavanty ahar-agame 
ratry-agame praliyante tatraivavyakta-samjnake (8.18) 



141 



avyaktat — from the unmanifested; vyaktayah - things manifested, living 
entities; sarvah — all; prabhavanti - proceed, become manifest; ahah-agame — 
at the coming of the day; ratri-agame — at the coming of the night; praliyante - 
dissolve, merging again, are annihilated; tatra — into that, there; eva — verily; 
avyakta — the unmanifest; samjnake — which is called; avyakta-samjnake - in 
that which is called the unmanifested. 

From the Unmanifested all things manifest proceed at the coming of the 
day; and then at the coming of the night they merge again, even in "That" 
called the Unmanifested. (8.18) 

bhuta-gramah sa evayam bhutva bhutva praliyate 
ratry-agame 'vasah Partha prabhavaty ahar-agame (8.19) 

bhuta-gramah - the whole host of beings, multitude of beings, the aggregate of 
all living entities; sah - that, these; eva — verily; ayam — this; bhutva bhutva - 
coming into being repeatedly, being born again and again, repeatedly taking 
birth; praliyate - is dissolved, is annihilated; ratri — of night; agame — on the 
arrival; ratri-agame - at the coming of the night; avasah — helpless; partha — O 
son of Partha, Arjuna; prabhavati - comes forth; ahah — of daytime; agame — 
on the arrival; ahardgame - at the coming (down) of day. 

This whole host of beings, coming into being repeatedly, is helplessly 
dissolved at the coming of the night, O Partha {Arjuna), and at dawn of day, 
it rises up again. (8.19) 

THE SUPREME GOAL - HOW TO REACH 

paras tasmat tu bhavo 'nyo 'vyakto 'vyaktat sanatanah 
yah sa sarvesu bhutesu nasyatsu na vinasyati (8.20) 

parah — higher; tasmat - than that; tu — but; bhavah — existence; anyah — 
another; avyaktah — unmanifested; avyaktat - than the unmanifested; sanatanah 
— eternal; yah - who; sah — that which; sarvesu - in all; bhutesu - in contingent 
beings; nasyatsu - in being destroyed; na — not; vinasyati — is destroyed, the 
perishing state. 

However, beyond this unmanifested there is yet another which is 
Unmanifested and Eternal, which does not perish when all contingent 
beings perish. (8.20) 



142 



avyakto 'ksara ity uktas tarn ahuh paramam gatim 

yam prapya na nivartante tad dhama paramam mama (8.21) 

ayvaktah — unmanifested; aksarah - inderstructible, imperishable, infallible; iti 

— thus; uktah — is said, is called; tam — that; ahuh - they say; paramam - the 
supreme, the highest, the ultimate; gatim - goal, destination; yam — which; 
prapya - reaching, gaining; na - not, never; nivartante - return, come back; tat - 

- that; dhama — abode; paramam - supreme, highest; mama — My. 

That Unmanifested, said to be "the Indestructible", "That" (tad), they say is 
the supreme goal (refuge). They who reach it return not. That is My 
supreme abode. (8.21) 

purusah sa parah Partha bhaktya labhyas tv ananyaya 
yasyantah-sthani bhutani yena sarvam idam tatam (8.22) 

purusah — the Supreme Purusha; sah - He, That; parah — the Supreme, than 
whom no one is greater, highest; partha — O son of Partha, Arjuna; bhaktya — 
by devotion (in love and worship); labhyah - is attainable, can be achieved; tu - 
verily; ananyaya — unalloyed, undeviating, and nothing else; yasya - (of) 
whom; antah-sthani - dwelling within; bhutani — beings; yena — by whom; 
sarvam — all; idam — this; tatam — pervaded. 

That Supreme Purusha (highest Spirit), O Partha (Arjuna), within Whom all 
creation dwell, and by Whom all this universe was spun (pervaded), is 
attainable by love and worship (bhakti), and nothing else. (See also 9.04 and 
11.55) (8.22) 

PATHS OF LIGHT AND DARKNESS 



yatra kale tv anavrttim avrttim caiva yoginah 

prayata yanti tam kalam vaksyami bharatarsabha (8.23) 

yatra — where; kale — time; tu — verily; anavrttim — no return, never to return; 
avrttim — return; ca - and, also; eva — even; yoginah — yogis; prayatah - 
departing, having departed; yanti - go to; tam — that; kalam — time; vaksyami — 
I shall declare; bharata-rsabha — O best of the Bharatas, Arjuna. 

Now, I shall declare, O best of the Bharatas (Arjuna), the time in which the 
yogis set forth never to return, and also the time they set forth to return. 

(8.23) 



143 



agnir jyotir ahah suklah san masa uttarayanam 

tatra prayata gacchanti brahma brahma-vido janah (8.24) 

agnih — fire; jyotih — light; ahah — day; suklah — the light (bright) fortnight; 
sat-masah — the six months; uttara-ayanam - the sun's northern path, when the 
sun passes on the northern side; tatra — there; prayatah - (the) departed those 
who pass away; gacchanti — go; brahma - to Brahman, to the Absolute; 
brahma-vidah - the knowers of Brahman, who know the Absolute; janah - 
people, persons. 

Fire, light, day, the moon's light fortnight, the six months of sun's northern 
path, then departing, the knowers of Brahman, go the Brahman. (See also 
ChU 4.1505, 5.10.01, BrU 6.2.15, PrU 1.10, and IsU 18) (8.24) 

dhumo ratris tatha krsnah san-masa daksinayanam 
tatra candramasam jyotir yogi prapya nivartate (8.25) 

dhumah — smoke; ratrih — night; tatha — also; krsnah - the moons' dark 
fortnight, the fortnight of the dark moon; sat-masah — the six months; daksina- 
ayanam — the six months of sun's southern course, when the sun passes on the 
southern side; tatra — there; candramasam — lunar; jyotih — the light; yogi — the 
yogi; prapya - having attained, achieving; nivartate - comes again, returns, 
comes back. 

Smoke, night, the moon's dark fortnight, the six months of sun's southern 
course, the yogi (dying) during these, reaches the light of the moon, and 
back he comes again (reincarnates). (See also 9.21, ChU 5.10.03-05, BS 
3.01.08) (8.25) 

sukla-krsne gati hy ete jagatah sasvate mate 
ekaya yaty anavrttim anyayavartate punah (8.26) 

sukla - light, bright; krsne — and dark; gati - paths (two) of passing; hi — verily; 
ete — these two; jagatah — of the world; sasvate — eternal; mate - are thought, 
in the opinion; ekaya — by one; yati - (he) goes; anavrttim — to no return; 
anyaya — by the other; avartate - (he) returns, comes back; punah — again. 

These courses of light and dark are thought to be the eternal paths of the 
world; by the one man goes to no return, and by the other one returns again 

(rebirth, reincarnation). (8.26) 

naite srti partha janan yogi muhyati kascana 
tasmat sarvesu kalesu yoga-yukto bhavarjuna (8.27) 



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na - not, never; ete — these ; srti - tow paths, different paths; partha — O son of 
Partha, Arjuna; janan — knowing; yogi — the yogi; muhyati - is deluded, is 
bewildered; kascana — anyone; tasmat — therefore; sarvesu - in all; kalesu — 
times; yoga-yuktah - in yoga integrated, steadfast in yoga; bhava- just become; 
arjuna — O Arjuna 

O Partha (Arjuna), knowing these paths the yogi is not deluded; therefore, 
at all times be ever in yoga integrated, O Arjuna. (8.27) 

THE GREATNESS OF YOGA 

vedesu yajnesu tapahsu caiva danesu yat punya-phalam pradistam 
atyeti tat sarvam idam viditva yogi param sthanam upaiti cadyam (8.28) 

vedesu - in the study of the Vedas; yajnesu — in the performances of yajna, 
sacrifice; tapahsu — in austerities; ca - and, also; eva — also; danesu - in 
almsgiving, in gifts, in giving charities; yat — that which, whatever; punya- 
phalam - fruit of merit; pradistam - indicated, is declared; atyeti - goes beyond, 
surpasses; tat - that; sarvam — all; idam — this; viditva — knowing; yogi — the 
yogi; param — supreme; sthanam — abode; upaiti - reaches, attains, achieves; ca 
- and, also; adyam — primeval. 

Knowing this, the yogi rises above the fruits of meritorious deeds attached 
to the study of the Vedas, the sacrifices, austerities, and the almsgiving, 
reaching the Supreme primeval State (sthdna). (8.28) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the eighth discourse entitled "Abhyasa-Yoga". 



145 



Ninth Discourse 

Sovereign Knowledge and Big Secret 

BRAHMA-JNANA IS THE BEST PHILOSOPHY 

sri-bhagavan uvaca 

idam tu te guhyatamam pravaksyamy anasuyave 

jnanam vijnana-sahitam yaj jnatva moksyase 'subhat (9.01) 

sri-bhagavan uvaca — the Supreme Lord said; idam — this; tu — indeed; te — to 
you; guhya-tamam - the greatest mystery, the greatest secret, the most 
confidential; pravaksyami - (I) shall declare, (I) am speaking; anasuyave - the 
one who does not disapprove, the one who does not cavil, to the non-envious; 
jnanam — knowledge; vijnana - experience, realised knowledge; sahitam — 
with; vijnana-sahitam - combined with experience (realisation); yat — which; 
jnatva — knowing; moksyase - you will be delivered, you will be released; 
asubhat — from evil. 

The Supreme Lord said: Since you are not disapproving, I shall now 
declare to you this greatest mystery of knowledge (jndna) compatible with 
experience (vyndna), and as by knowing it, you will be delivered from evil. 
(09.01) 

raja-vidya raja-guhyam pavitram idam uttamam 
pratyaksavagamam dharmyam su-sukham kartum avyayam (9.02) 

raja-vidya — the king of sciences; raja-guhyam - kingly secret; pavitram — the 
sanctifier, the purifier; idam — this; uttamam — highest; pratyaksa — by direct 
experience, immediately realisable; avagamam by intuition; 

pratyaksavagamam - realisable by direct intuition; dharmyam - according to 
righteousness; su-sukham — very easy; kartum - to carry out, to perform, to 
execute; avyayam - everlasting, abiding forever, imperishable.. 

This is kingly science, kingly secret, the supreme sanctifier, immediately 
realisable, unopposed to Dharma (conformed to righteousness), very easy to 
carry out, and abiding forever. (09.02) 

asraddadhanah Purusa dharmasyasya parantapa 
aprapya mam nivartante mrtyu-samsara-vartmani (9.03) 



146 



asraddadhanah - those who have no faith, those who are faithless, the faithless; 
purusah - men, such persons; dharmasya - of duty, in this dharma; asya - in 
this; parantapa — O vanquisher of foes, Arjuna; aprapya - failing to reach, 
without attaining, without obtaining; mam — Me; nivartante - return, come back; 
mrtyu — of death; samsara — in material existence; vartmani — on the path; 
mrtyu-samsara-vartmani - to the path of the mortal world, in the path of this 
world of death. 

O Parantapa (O vanquisher of foes, Arjuna), men who have no faith in this 
Dharma (law of righteousness), fail to reach Me, but return to the path of 
the mortal world. (9.03) 

ALL BEINGS DWELL IN THE SUPREME 

maya tatam idam sarvam jagad avyakta-murtina 
mat-sthani sarva-bhutani na caham tesv avasthitah (9.04) 

maya — by Me, in Me; tatam — pervaded; idam — this; sarvam — all; jagat - 
universe, (world); avyakta-murtina - of the unmanifested form; mat-sthani - 
subsist in Me; sarva-bhutani — all beings; na — not; ca - and, also; aham — I; 
tesu — in them; avasthitah - placed, situated. 

In My Unmanifested form, this entire universe is pervaded: in Me subsist 
all beings, but I do not abide in them. (See also 7.12, 15.18) (9.04) 

na ca mat-sthani bhutani pasya me yogam aisvaram 
bhuta-bhrn na ca bhuta-stho mamatma bhuta-bhavanah (9.05) 

na - not, never; ca - and, also; mat-sthani - dwell in, subsist in, situated in Me; 
bhutani - contingent beings; pasya- behold, consider, just see; me — My; yogam 
- yoga; aisvaram — divine; bhuta-bhrt — the sustaining the beings, supporting 
the beings ; na - not, never; ca - and, also; bhuta-sthah - dwelling in the beings; 
mama — My; atma — Self; bhuta-bhavanah - causing them to be, bringing forth 
beings. 

However, contingent beings do not subsist in Me; consider My sovereign 
yoga (power)\ I sustain all beings, though not dwelling in them; My Self is 
causing them to be. (See also BP 2.09.34-36) (9.05) 

yathakasa-sthito nit yam vayuh sarvatra-go mahan 
tatha sarvani bhutani mat-sthan ity upadhara ya (9.06) 



147 



yatha- as; akasa-sthitah — situated in space, resting in Akasa; nityam — always; 
vayuh — the wind; sarvatra-gah - moving everywhere, blowing everywhere; 
mahan — great; tatha — so; sarvani bhutani — all contingent beings; mat-sthani 

- subsist, rests in Me; iti — thus; upadharaya — know. 

As in space {akasa) subsists the mighty wind moving everywhere, so too do 
all contingent beings subsist in Me. Know this. (9.06) 

THE SUPREME IS THE BEGINNING AND THE END 

sarva-bhutani Kaunteya prakrtim yanti mamikam 
kalpa-ksaye punas tani kalpadau visrjamy aham (9.07) 

sarva-bhutani — all contingent beings; kaunteya — O son of Kunti, O Kaunteya, 
Arjuna; prakrtim - nature, to Prakriti; yanti — enter; mamikam — My; kalpa- 
ksaye — at the end of the Kalpa (aeon); punah — again; tani — them; kalpa-adau 

- at the beginning of a Kalpa; visrjami - emanate, send forth, create; aham — I. 

O son of Kunti (O Kaunteya, Arjuna), all contingent beings enter My lower 
Nature (prakrti) at the end of a Kalpa (aeon); and, again when another 
Kalpa starts, I emanate them forth again. (9.07) 

prakrtim svam avastabhya visrjami punah punah 
bhuta-gramam imam krtsnam avasam prakrter vasat (9.08) 

prakrtim — material nature, prakrti; svam - My own, of My personal Self; 
avastabhya - having animated, entering into, firmly fixed; visrjami — I send 
forth, I emanate; punah punah — again and again; bhuta-gramam - multitude of 
beings; imam — this; krtsnam - all, in total; avasam — powerless; prakrteh — of 
the force of nature, of Prakriti; vasat - under the control, by force, under 
obligation. 

Firmly fixed in My material Nature (prakrti), ever again I emanate all this 
multitude of beings, powerless themselves, under the control of the material 
Nature (prakrti). (9.08) 

na ca mam tani karmani nibadhnanti dhananjaya 
udasina-vad asinam asaktam tesu karmasu (9.09) 

na - not, never; ca - and, also; mam — Me; tani - these, all those; karmani - 
acts, works, activities; nibadhnanti — bind; dhananjaya - O Dhananjaya, O 
conqueror of riches, Arjuna; udasina-vat - like one indifferent, as neutral; 



148 



asinam - sitting, situated; asaktam — unattached; tesu — to those; karmasu - 
acts, actions. 

O Dhananjaya (Arjuna), these acts of Mine bind Me not, nor limit Me: 
remaining like one indifferent, unattached to those actions. (9.09) 

ma yadh yaksena prakrtih su yate sa-caracaram 
hetunanena kaunte ya jagad viparivartate (9.10) 

maya — by Me; adhyaksena - as supervisor: prakrtih — material nature; suyate - 

- produces; sa — both; cara-acaram the moving and the nonmoving; sa- 
caracaram - both the moving and the unmoving; hetuna - by cause, for the 
reason; anena - by this; kaunteya - O Kaunteya, O son of Kunti, Arjuna; jagat - 

- the world; viparivartate - rotating, revolves, is working. 

Because of My Nearness, the material Nature (prakrti) produces all this, the 
moving and unmoving, because of that, O son of Kunti (Arjuna), the world 
keeps rotating. (See also 14.03) (9.10) 

THE LIFE OF THE WORLDLY-MINDED 

avajananti mam mudha manusim tanum asritam 
param bhavam ajananto mama bhuta-mahesvaram (9.11) 

avajananti - disregard, deride; mam — Me; mudhah - fools, foolish men; 
manusim — a human form; tanum — form; asritam — assuming; param — 
supreme; bhavam - state or nature; ajanantah — not knowing; mama — My; 
bhuta — of contingent beings; maha-isvaram — the great Lord; bhuta- 
mahesvaram— the great Lord of contingent beings. 

Fools scorn Me, for having assumed a human form, not knowing My 
supreme Nature (bhdva), the great Lord of contingent beings. (9.11) 

moghasa mogha-karmano mogha-jnana vicetasah 
raksasim asurim caiva prakrtim mohinim sritah (9.12) 

mogha-asah - of vain hopes; mogha-karmanah - of vain actions; mogha-jnanah 

- of vain knowledge; vicetasah - senseless, devoid of discrimination; raksasim - 
devilish, demonic; asurim - undivine, atheistic; ca — and; eva — verily; prakrtim 

- nature; mohinim - leading astray, deceitful; sritah - (are) possessed of, 
embracing a (monstruous). 



149 



Vain their hopes and vain their deeds, empty of knowledge, devoid of 
discrimination, they embrace a monstrous devilish nature, leading them 
astray. (See 16.04-18) (9.12) 



THE WAYS OF THE DEDICATED DEVOTEES 

mahatmanas tu mam Partha daivim prakrtim asritah 
bhajanty ananya-manaso jnatva bhutadim avyayam (9.13) 

maha-atmanah - mighty souls, great souls; tu — but; mam — unto Me; partha — 
O son of Partha; daivim — divine; prakrtim — nature; asritah -taking up their 
stand in My..., refuged (in),having taken shelter of; bhajanti — worship; 
ananya-manasah - intent on naught but Me, with a mind devoted to nothing 
else, without deviation of the mind; jnatva — knowing; bhuta — of creation, of 
beings; adim - the source, the origin; avyayam - imperishable, inexhaustible. 

But the Mahatmas {Mighty Souls), O Partha (Arjuna), taking up their stand 
in My divine Nature (prakrti) (See 16.01-03), worship with minds intent on 
naught but Me, as the imperishable source of all beings. (9.13) 

satatam kirtayanto mam yatantas ca drdha-vratah 
namasyantas ca mam bhaktya nit ya-yukta upasate (9.14) 

satatam — always; kirtayantah - glorifying, chanting; mam — about Me; 
yatantah - strenuous, striving, fully endeavouring; ca - and, also; drdha-vratah 

- firm in vows, with determination; namasyantah - bowing down, prostrating; 
ca — and; mam — Me; bhaktya — with devotion; nitya-yuktah - ever integrated, 
perpetually engaged; upasate — worship. 

Always do they glorify Me, strenuous, firm in vows, bowing down to Me, 
devoted in their love (bhakti) ever integrated, they worship Me. (9.14) 

jnana-yajnena capy an ye yajanto mam upasate 
ekatvena prthaktvena bahudha visvato-mukham (9.15) 

jnana-yajnena - with the sacrifice of knowledge, with the knowledge sacrifice, 
by cultivation of knowledge; ca - and, also; api — also; anye — others; yajantah 

— sacrificing; mam — Me; upasate — worship; ekatvena - as one, in oneness; 
prthaktvena -as different; bahudha — as manifold, in various ways; visvatah- 
mukham - face turned in various ways, the all-faced. 



150 



Others again sacrificing with the sacrifice of knowledge, worship Me as One 
and yet as Manifold, with face turned in various ways and guise. (9.15) 

ALL WORSHIP GOES TO THE SUPREME 

aham kratur aham yajnah svadhaham aham ausadham 
mantro 'ham aham evajyam aham agnir aham hutam (9.16) 

aham — I; kratuh — sacrifice; aham — I; yajnah -the sacrifice; svadha - 
oblation, the offering to Pitrus or ancestors; aham — I; aham — I; ausadham — 
healing herb; mantrah - the sacred syllable; aham — I; aham — I; eva — also; 
ajyam — melted butter (ghee or clarified butter); aham — I; agnih — fire; aham — 
I; hutam - the offering. 

I am the rite, I am the sacrifice, I am the food offered to ancestors, I am the 
healing herb, I am the mantra, I am the sacred butter {clarified butter, Ghi), 
I am the fire, and I the oblation (offered in the fire). (9.16) 

pitaham asya jagato mata dhata pitamahah 

vedyam pavitram omkara rk sama yajur eva ca (9.17) 

pita — father; aham — I; asya — of this; jagatah - world, universe; mata — 
mother; dhata - the supporter; pitamahah — grandfather; vedyam - the 
knowable, what is to be known; pavitram - the purifier, that which purifies, the 
vessel of purity; om-kara - the Omkara, the syllable om; rk — the Rg Veda; 
sama — the Sama Veda; yajuh — the Yajur Veda; eva — also; ca — and. 

I am the Father of this world, the Mother, the Supporter (Creator or 
Sustainer), the Grandsire, I am the Knowable, I am the Sacred Syllable 

"OM" (the vessel of purity, omkara), and also the Rg, Sama and Yajur (the 
three Vedas). (9.17) 

gatir bharta prabhuh sakai nivasah saranam suhrt 
prabhavah pralayah sthanam nidhanam bijam avyayam (9.18) 

gatih — goal; bharta - sustainer, supporter; prabhuh - the Lord; saksi - the 
witness; nivasah - the abode; saranam - the shelter, the refuge; suhrt - the 
friend; prabhavah - the origin; pralayah - the dissolution; sthanam - the 
foundation; nidhanam - the treasure house; bijam - the seed; avyayam - 
imperishable. 



151 



I am the Goal, the Sustainer, the Lord, the Witness, the Abode, the Shelter, 
the Friend, the Origin, the Dissolution, the Foundation, the Treasure house, 
and the Imperishable Seed. (See also 7.10 and 10.39) (9.18) 

tapamy aham aham varsam nigrhnamy utsrjami ca 
amrtam caiva mrtyus ca sad asac caham Arjuna (9.19) 

tapami — give heat; aham — I; aham — I; varsam — rain; nigrhnami — withhold; 
utsrjami — send forth; ca — and; amrtam — immortality; ca — and; eva — also; 
mrtyuh — death; ca — and; sat — existence; asat - non-existence; ca — and; 
aham — I; arjuna — O Arjuna. 

I give heat, I hold back and release the rain, I am immortality as well as 
death, the existence and the non-existence too, O Arjuna. (See also 13.12) 
(9.19) 

THE FRUITS OF INTERESTED ACTS OF VEDIC RITUAL 



trai-vidya mam soma-pah puta-papa yajnair istva svar-gatim prarthayante 
te punyam asadya surendra-lokam asnanti divyan divi deva-bhogan (9.20) 

trai-vidyah — the knowers of the three Vedas; mam — Me; soma-pah — drinkers 
of soma juice; puta — purified; papah — of sins; yajnaih - by sacrifices; istva — 
worshiping; svah-gatim — way to heaven; prarthayante — pray ; te — they; 
punyam — holy; asadya - ascending, having reached, attaining; sura-indra — of 
Indra; lokam — the world; sura-indra lokam - the world of the lord of gods, the 
world of the lord of the devas asnanti - (eat) enjoy; divyan - divine, celestial; 
divi — in heaven; deva-bhogan — the celestial joys, the divine pleasures. 

The knowers of the three Vedas, the Soma -drinkers, the purified from sin, 
worshipping Me with sacrifice, seeking from Me the way of heaven; they, 
ascending to the holy world of the Lord of the Devas, taste in heaven the 
god's celestial joys. (9.20) 

te tarn bhuktva svarga-lokam visalam ksine punye martya-lokam visanti 
evam trayi-dharmam anuprapanna gatagatam kama-kama labhante (9.21) 

te — they; tarn — that; bhuktva - having enjoyed, enjoying; svarga-lokam - 
heaven-world; visalam — vast; ksine — being exhausted; punye — merit; martya- 
lokam - the world of the mortals; visanti - come, enter; evam — thus; trayi — of 
the three Vedas; dharmam — doctrines; anuprapannah - abiding by; gata- 



152 



agatam - the state of that which comes and goes, death and birth; kama-kamah - 
desiring desires, desiring sense enjoyments; labhante — attain. 

They, once having enjoyed the spacious expanse of heaven-world (svarga), 
their merit (punya) exhausted, come back to the world of the mortals. And 
so, it is that those adhering to the three Vedas only, desiring (objects of...) 
desires, they attain that which comes and goes (the transitory). (See also 
8.25X9.21) 

THE SUPREME IS WATCHING OVER HIS DEVOTEES WELFARE 

anan yas cintayanto mam ye janah paryupasate 

tesam nit yabhi yuktanam yoga-ksemam vahamy aham (9.22) 

ananyah - without others, of no other, having no other object; cintayantah — 
thinking; mam — on Me; ye — who; janah - men, persons; paryupasate — 
worship; tesam — of them; nitya — always; abhiyuktanam — fixed in devotion; 
nit yabhi yuktanam - of the ever-united, ever perseveringly; yoga — yoga; 
ksemam — protection; yoga-ksemam - providing gain and security, the supply of 
what is not already possessed, and the preservation of what is already possessed; 
vahami — carry; aham — I. 

To those who meditate on Me alone, thinking of no other, worshipping Me, 
ever perseveringly, I provide gain and security. (9.22) 

OTHER DEVOTEES DO ALSO BUT WORSHIP THE SUPREME IN 

IGNORANCE 

ye 'py anya-devata-bhakta yajante sraddhayanvitah 

te 'pi mam eva Kaunteya yajanty avidhi-purvakam (9.23) 

ye — those who; api — also; any a — of other; devata — gods; bhaktah — 
devotees; yajante — worship; sraddhaya anvitah - full of faith, endowed with 
faith; te — they; api — also; mam — Me; eva — alone; kaunteya — O son of Kunti, 
Arjuna; yajanti — worship; avidhi-purvakam - contrary to, in a wrong way. 

Even those who worship other deities full of faith, they also worship Me, O 
son of Kunti (Arjuna), though contrary to ancient norms (or in ignorance). 
(9.23) 

aham hi sarva-yajnanam bhokta ca prabhur eva ca 
na tu mam abhijananti tattvenatas cyavanti te (9.24) 



153 



aham — I; hi - verily, surely; sarva — of all; yajnanam — sacrifices; bhokta - the 
beneficiary, the enjoyer; ca — and; prabhuh — lord; eva — alone; ca — and; na — 
not; tu — but; mam — Me; abhijananti — know; tattvena - in essence, in reality; 
atah — therefore; cyavanti - fail, fall; te -- they. 

Because it is I who of all acts of sacrifice am the Beneficiary and Lord, but 
they do not know Me in Essence, and so they fail. (9.24) 

yanti deva-vrata devan pitrn yanti pitr-vratah 
bhutani yanti bhuteiya yanti mad-yajino 'pi mam (9.25) 

yanti — go; deva-vratah — worshipers of the Devas (deities); devan — to the 
Devas (deities); pitrn — to the Pitrus or ancestors; yanti — go; pitr-vratah — 
worshipers of Pitrus or ancestors; bhutani - to the Bhutas, to the disembodied 
spirits, to the ghosts and spirits; yanti — go; bhuta-ijyah - the worshippers of the 
Bhutas, worshipers of ghosts and spirits; yanti — go; mat — My; yajinah - 
worshippers, devotees; madyajinah - my worshippers, my devotees; api — but; 
mam — unto Me. 

Those who worship the deities go to the deities, to the ancestors their 
votaries, to the disembodied spirits the worshippers of these, but My 
worshippers come to Me. (See also 8.16) (9.25) 



SERVICE IN DEVOTION TO THE SUPREME 



patram puspam phalam to yam yo me bhaktya prayacchati 
tad aham bhakty-upahrtam asnami prayatatmanah (9.26) 

patram — a leaf; puspam — a flower; phalam — fruit; toyam — water; yah — 
whoever; me — to Me; bhaktya — with devotion; prayacchati - offers, gives; tat 
— that; aham — I; bhakti-upahrtam — offered with devotion; asnami - (eat) 
accept; prayata-atmanah — from the pure-minded, from the self-conquered. 

Whoever with devotion (bhakti) gives Me a leaf, a flower, a fruit, water, that 
do I accept, from the self-conquered, for it was devotion that made the 
offering. (See also BP 10.81.04) (9.26) 

yat karosi yad asnasi yaj juhosi dadasi yat 

yat tapas yasi Kaunteya tat kurusva mad-arpanam (9.27) 



154 



yat — whatever; karosi — you do; yat — whatever; asnasi — you eat; yat — 
whatever; juhosi — you offer up in sacrifice; dadasi — you give away; yat — 
whatever; yat — whatever; tapas yasi — austerities you perform; kaunteya — O 
son of Kunti, Arjuna; tat — that; kurusva — do; mat — to Me; arpanam — as an 
offering. 

Whatever you do, whatever you eat, whatever you offer up in sacrifice or 
give away in alms, whatever austerity you may perform, O son of Kunti 
{Arjuna), do it as an offering to Me. (See also 12.10, 18.46) (9.27) 

subhasubha-phalair evam moks yase karma-bandhanaih 
sannyasa-yoga-yuktatma vimukto mam upaisyasi (9.28) 

subha — from auspicious; asubha — and inauspicious; phalaih — results; subha 
asubha phalaih — from good and evil fruits; evam — thus; moksyase — you will 
be free; karma — of work, action; bandhanaih — from the bondage; sannyasa — 
of renunciation; yoga — yoga; yukta-atma - be yourself integrated; sannyasa- 
yoga-yuktatma — with the mind steadfast in the yoga of renunciation, being 
integrated by the yoga of renunciation; vimuktah — liberated; mam — to Me; 
upaisyasi - you will come, you will draw nigh, you will attain. 

In this way, you will be free from the bonds of action, whose fruits are good 
and evil; by this attitude you will be yourself integrated by the yoga of 
renunciation, and liberated you will draw nigh to Me. (9.28) 

THE NEUTRALITY OF THE SUPREME 

samo ham sarva-bhutesu na me dvesyo 'sti na priyah 

ye bhajanti tu mam bhakt ya mayi te tesu capy aham (9.29) 

samah - the same; aham — I; sarva-bhutesu — to all contingent beings; na - not, 
no one, none; me — to Me; dvesyah — hateful; asti — is; na — not; priyah — dear; 
ye — those who; bhajanti — worship; tu — but; mam — Me; bhaktya - with 
devotion; mayi — in Me; te — they; tesu — in them; ca — and; api — also; aham — 
I. 

The same am I to all contingent beings, none do I hate and none do I fondly 
love (priya). However, those who worship Me with devotion, abide in Me, 
and I in them. (See also 7.18) (9.29) 



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ALL BEINGS ATTAIN SALVATION BY DEVOTION 

api cet su-duracaro bhajate mam ananya-bhak 

sadhur eva sa mantavyah samyag vyavasito hi sah (9.30) 

api — even; cet — if; su-duracarah — one committing the most abominable 
actions, a very wicked person, the most sinful; bhajate — worships; mam — unto 
Me; ananya-bhak - with devotion to none else, with dedicated loving devotion, 
without deviation; sadhuh — righteous; eva — verily; sah — he; mantavyah - 
must (should) be regarded, is to be considered; samyak — rightly; vyavasitah — 
resolved; hi — indeed; sah — he. 

Even if the most sinful worships Me with dedicated loving devotion, he 
must be regarded as a righteous, for his resolve is right. (9.30) 



ksipram bhavati dharmatma sasvac-chantim nigacchati 
kaunteya pratijanihi na me bhaktah pranasyati (9.31) 

ksipram - quite soon; bhavati - (he) becomes; dharma-atma — righteous; 
sasvat-santim — lasting peace, eternal rest, eternal peace; nigacchati — attains; 
kaunteya — O son of Kunti, Arjuna; pratijanihi - know, declare; na - not, never; 
me — My; bhaktah - Bhakta, devotee; pranasyati — perishes. 

Quite soon will his self be imbued with Dharma (dharmatma, righteousness), 
and obtain eternal rest. O son of Kunti (Arjuna), of this be certain: My 
devotee perishes never. (9.31) 

mam hi partha vyapasrit ya ye 'pi syuh papa-yonayah 
striyo vaishyas tatha sudras te 'pi yanti param gatim (9.32) 

mam — in Me; hi — indeed; partha — O son of Partha, Arjuna; vyapasritya - 
finding refuge, taking refuge in, taking shelter in; ye — those (who); api — even; 
syuh - may be; papa-yonayah - base-born, of mediocre birth, born of a lower 
family; stri yah — women; vaishyah - Vaishyas, mercantile people, the merchant 
caste; tatha — also; sudrah - Shudras, the manual labouring class, lower-class 
men; te api — even (they); yanti — attain; param — the supreme; gatim - goal, 
destination. 

Because those who find refuge in Me, O Partha (Arjuna), base-born though 
they may be, women, Vaishyas (the merchant caste), even Shudras (the 
manual labouring class), even they attain the Supreme Goal. (See also 18.66) 
(9.32) 



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kim punar brahmanah punya bhakta rajarsayas tatha 
anityam asukham lokam imam prapya bhajasva mam (9.33) 

kim — how much; punah — again; kim punah - how much more; brahmanah -- 
brahmanas; punyah — holy; bhaktah — devoted; raja-rsayah - royal saints, 
seers; tatha — also; anityam — impermanent; asukham -joyless, unhappy; lokam 

— world; imam — this; prapya - having obtained; bhajasva - do commune, 
worship, be engaged in . . .; mam — to Me. 

How much more, then, the Holy Brahmanas, and devoted royal seers! 
Having come to this fleeting joyless world, do commune with Me in love 

(bhaj). (9.33) 

man-mana bhava mad-bhakto mad-yaji mam namaskuru 
mam evaishyasi yuktvaivam atmamam mat-parayanah (9.34) 

mat-manah - on Me fix your mind, with mind filled with Me, always thinking of 
Me; bhava — become; mat — My; bhaktah — devotee; mat — My; yaji — 
sacrificer; mam — to Me; namaskuru - prostrate, bow down; mam — to Me; eva - 

- alone; esyasi — you will come; yuktva - being integrated, being absorbed, 
having united; evam — thus; atmanam - the self; mat-parayanah - taking Me as 
the Supreme Goal. 

On Me fix your mind; be devoted to Me; sacrifice to Me; prostrate to Me. 
Having made yourself integrated in Me, taking Me as the Supreme Goal, 
you shall certainly come to Me. (9.34) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the ninth discourse entitled, "Sovereign Knowledge and Big 

Secret". 



157 



Tenth Discourse 

Divine Manifestations 

THE SUPREME LORD IS THE SOURCE OF ALL MANIFESTATIONS 

sri-bhagavan uvaca 

bhuya eva maha-baho srnu me paramam vacah 

yat te 'ham priyamanaya vaks yami hita-kamyaya (10.01) 

sri-bhagavan uvaca — the Supreme Lord said; bhuyah — again; eva — verily; 
maha-baho — O mighty-armed, Arjuna; srnu - listen, hear; me — My; paramam 

— supreme; vacah — word; yat — which; te — to you; aham — I; priyamanaya - 
who are beloved, beloved of Me; vaksyami - will declare; hita-kamyaya — for 
your welfare. 

The Supreme Lord said: O mighty-armed {Arjuna), once again listen to My 
supreme word which I will declare to you, for therein is your satisfaction 

(for you are beloved of Me), , and your welfare is My wish. (10.01) 

na me viduh sura-ganah prabhavam na maharsayah 
aham adir hi devanam maharsinam ca sarvasah (10.02) 

na - not, never; me — My; viduh — know; sura-ganah — the hosts of Gods 
(Devas); prabhavam — origin, opulences; na - not, never; maha-rsayah - the 
Great Rishis; aham — I am; adih — the off-spring, the beginning; hi — for; 
devanam — of the Gods, of the Devas; maha-rsinam — of the Great Rishis ; ca — 
and; sarvasah - in every way, in all respects, (in the text replaced by "of the 
Gods themselves ". 

None knows My origin (prabhava: Great Lordly Power), nor the hosts of 
Gods, nor the Great Rishis (a rishi is someone who has completed his human 
evolution, but remaining in the super-physical regions in touch with planet 
Earth. Also, a name used for great teachers): for I am the off -spring (source) 
of the Gods themselves and the Great Rishis. (10.02) 

yo mam ajam anadim ca vetti loka-mahesvaram 
asammudhah sa martyesu sarva-papaih pramucyate (10.03) 

yah — who; mam — Me; ajam — unborn; anadim — beginningless; ca — and; vetti 

— knows; loka — of the worlds; maha-isvaram — the Supreme Lord; 



158 



asammudhah — undeluded; sah — he; martyesu — among mortals; sarva-papaih 

— from all sin; pramucyate - is liberated, is delivered. 

He who knows Me as Unborn, and Beginningless, Supreme Lord of the 
worlds (the universe or cosmos), he, among mortals is not deceived, and 
freed from all sins. (10.03) 

buddhir jnanam asammohah ksama satyam damah samah 
sukham duhkham bhavo 'bhavo bhayam cabhayam eva ca (10.04) 

buddhih — intellect; jnanam — knowledge; asammohah — freedom from fallacy; 
ksama — forgiveness; satyam — truth; damah - self-restraint; samah — calmness; 
sukham - happiness, pleasure; duhkham — pain; bhavah — birth; abhavah — 
death; bhayam — fear; ca — and; abhayam — fearlessness; eva — even; ca - and. 

Intellect (buddhi), knowledge, freedom from fallacy, patience, truth, 
restraint, calmness, pleasure, pain, birth (existence), death (non-existence), 
fear and fearlessness as well. (10.04) 

ahimsa samata tustis tapo danam yaso 'yasah 

bhavanti bhava bhutanam matta eva prthag-vidhah (10.05) 

ahimsa - non-violence; samata - equanimity, equilibrium; tustih - contentment, 
satisfaction; tapah - austerity, penance; danam - almsgiving, beneficence, 
charity; yasah — fame; ayasah — infamy; bhavanti - arise, come about; bhavah 

- dispositions, natures; bhutanam - of contingent beings, of living entities; 
mattah — from Me; eva — alone; prthak-vidhah - in all their diversity, of 
different kinds, variously arranged. 

None-violence, equanimity (samata), content, austerity, almsgiving, fame 
and infamy, these are the dispositions (bhava) of contingent beings, and 
from Me they arise in all their diversity. (10.05) 

maharsayah sapta purve catvaro manavas tatha 
mad-bhava manasajata yesam loka imah prajah (10.06) 

maha-rsayah — the Great Rishis; sapta — seven; purve — ancient; catvarah — 
four; manavah — Manus; tatha — also; mat-bhavah - originating in Me, born of 
Me; manasah — from the mind; jatah — born; yesam — from them; loke — in the 
world; imah — these; prajah - living beings, population. 



159 



The seven Great Rishis, as well as the ancient Four, and also the Manus 
(progenitors of mankind) originating in Me were born of My mind; from 
them arose all living beings in the world. (10.06) 

KNOWLEDGE OF THE SUPREME LORD'S GLORY FOSTERS YOGA 

etam vibhutim yogam ca mama yo vetti tattvatah 
so vikalpena yogena yujyate natra samsayah (10.07) 

etam - these, all this; vibhutimn - manifold manifestations; yogam — yoga 
power, firm yoga, unfaltering yoga; ca — and; mama — of Mine; yah — who; 
vetti — knows; tattvatah - in truth; sah — he; avikalpena — unshakable; yogena - 
- in yoga; yujyate — is endowed; na — not; atra — here; samsayah — doubt. 

He who knows in truth that sovereignty and yoga of Mine, is endowed with 
firm yoga. Herein there is no doubt. (10.07) 

aham sarvasya prabhava mattah sarvam pravartate 

iti matva bhajante mam budha bhava-samanvitah (10.08) 

aham — I; sarvasya — of all; prabhavah — the source, the origin; mattah — from 
Me; sarvam — everything; pravartate - evolves, emanates; iti — thus; matva — 
knowing; bhajante — worship; mam — Me; budhah — the wise; bhava- 
samanvitah — perse veringly. 

I am the origin of all; all things evolve from Me: this knowing, the wise 
commune perseveringly with (bha-j) Me. (See also RV 8.58.02) (10.08) 

mac-citta mad-gata-prana bodhayantah parasparam 
kathayantas ca mam nityam tusyanti ca ramanti ca (10.09) 

mat-cittah - with their minds fixed, their minds fully engaged in Me; mat-gata- 
pranah - with their life absorbed in Me, with their life hidden in Me, their lives 
devoted to Me; bodhayantah — enlightening; parasparam - one another, 
mutually; kathayantah - talking of, speaking of, conversing; ca — and; mam — 
Me; nityam - always, perpetually; tusyanti - are happy, are satisfied, become 
pleased; ca — and; ramanti - are delighted, are joyful; ca — and. 

With their minds fixed on Me, with their life hidden in Me, enlightening one 
another, ever conversing about Me, they are happy and joyful. (10.09) 

tesam satata-yuktanam bhajatam priti-purvakam 
dadami buddhi-yogam tarn yena mam upayanti te (10.10) 



160 



tesam - for them; satata-yuktanam - ever integrated, ever steadfast; bhajatam - 
commune, (of the) worshipping; priti-purvakam - in love; dadami — I give; 
buddhi-yogam - yoga of discrimination; tarn — that; yena — by which; mam — 
unto Me; upayanti — come; te — they. 

And since they are ever integrated and commune with (bhaj-) Me in love 
(priti), I give them the yoga of discrimination (buddhi-yoga, the discipline of 
mind), by which they draw near to Me. (10.10) 

tesam evanukampartham aham ajnana-jam tamah 
nasayamy atma-bhava-stho jnana-dipena bhasvata (10.11) 

tesam — for them; eva - mere, out of; anukampa-artham - out of loving 
concern, out of compassion; aham — I; ajnanajam - born of ignorance; tamah — 
darkness; nasayami - (I) dispel; atma-bhava — within their Self; sthah - 
dwelling, situated; jnana — of knowledge; dipena — by the lamp; bhasvata - 
shining, luminous, glowing. 

Out of pure loving concern for them, within their Self, I dispel the darkness 
born of ignorance by the shining lamp of knowledge. (10.11) 

BLISS OB VIOUS IN THE SUPREME LORD 'S MANIFEST A TIONS 

arjuna uvaca 

param brahma param dhama pavitram paramam bhavan 

purusam sasvatam divyam adi-devam ajam vibhum (10.12) 

arjunah uvaca — Arjuna said; param — supreme; brahma — Brahman; param — 
supreme; dhama — abode; pavitram - purifier, purity, pure; paramam — 
supreme; bhavan — You; purusam — Purusha; sasvatam - eternal, permanent; 
divyam — divine; adi-devam — the primeval God; ajam — unborn; vibhum - 
omnipresent 

Arjuna said: You are the Supreme Brahman, the Supreme Abode (home, 
dhama), the Supreme Vessel of Purity, the Permanent, the Divine Being, 
Primeval among the Gods, the Unborn, the Omnipresent. (10.12) 

ahus tvam rsayah sarve devarsir naradas tatha 
asito devalo vyasah svayam caiva bravisi me (10.13) 

ahuh - this is highly praised (about you), (they) said, declare; tvam — of You; 
rsayah - the Richis; sarve — all; deva-rsih - Deva Richi, the Rishis among the 



161 



Devas; naradah — Narada; tatha — also; asitah — Asita; devalah — Devala; 
vyasah — Vyasa; svayam — yourself; ca — and; eva — even; bravisi — You tell, 
say, explain; me — to me. 

This is highly praised about You by all the Rishis, as also by the divine 
Rishi Narada, and by Asita, Devela, Vyasa, and now You Yourself tell it to 
me. (10.13) 

sarvam etad rtam manye yan mam vadasi kesava 

na hi te bhagavan vyaktim vidur deva na danavah (10.14) 

sarvam — all; etat — this; rtam — true; manye - (I) hold, accept, think; yat — 
which; mam — to me; vadasi — You tell, (what you) are saying; kesava - O 
Kesava, O Krsna; na - not, never; hi — verily; te — Your; bhagavan — O Lord, O 
blessed Lord; vyaktim - origin, manifestation; viduh - understand, (can) know; 
devah - gods, Devas; na - not, nor; danavah — the demons. 

All this I hold as true what you are saying to me, O Kesava {Krsna). Neither 
the Gods {Devas) nor demons {Davanas, Asuras), O Lord, understand Your 
origin. (See also 4.06) (10.14) 

svayam evatmanatmanam vettha tvam purusottama 
bhuta-bhavana bhutesa deva-deva jagat-pate (10.15) 

svayam — yourself; eva — only; atmana — by Yourself; atmanam — Yourself; 
vettha — know; tvam — You; purusa-uttama — O Supreme Purusha, O Supreme 
Purushottama; bhuta-bhavana — O Source of contingent beings; bhuta-isa — O 
Lord of contingent beings; deva-deva — O God of gods; jagat-pate — O Lord of 
the universe. 

You, Yourself, know Yourself as Your "Self, O Supreme Purushottama, 
Source of contingent beings, Lord of contingent beings, O God of gods, and 
Lord of the universe {cosmos). (10.15) 

vaktum arhasy asesena divya hy atma-vibhutayah 

yabhir vibhutibhir lokan imams tvam vyapya tisthasi (10.16) 

Vaktum - to tell, to say, to describe; arhasi - (you) should; asesena — in detail, 
in every single detail; divyah — divine; hi — indeed; atma — Your own; 
vibhutayah - manifestations, glories; yabhih — by which; vibhutibhih - by glory, 
glories; lokan — all worlds; iman — these; tvam — You; vyapya — pervading; 
tisthasi — remain. 



162 



Describe to me, I pray, in every single detail of Your divine manifestations 
by which glory You remain pervading all these worlds (planets, spheres 
within the Cosmos). (10.16) 

katham vidyam aham yogims tvam sada paricintayan 
kesu kesu ca bhavesu cintyo 'si bhagavan maya (10.17) 

katham — how; vidyam aham — shall I know (how am I to know); yogin — O 
Supreme Yogi; tvam — You; sada — always; paricintayan — meditation; kesu — 
in what; kesu — in what; ca - and, also; bhavesu - forms, aspects, natures ; 
cintyah asi - to be thought of, to be remembered; bhagavan — O Supreme Lord; 
maya — by me. 

How am I to know You, O Supreme Yogi, by constant meditation? And, in 
what various forms are You, O Supreme Lord, to be thought of by me? 

(10.17) 

vistarenatmano yogam vibhutim ca janardana 

bhuyah kathaya trptir hi srnvato nasti me 'mrtam (10.18) 

vistarena — in detail; atmanah — Your; yogam - yogic power; vibhutim - 
manifestations, glories; ca - and, also; jana-ardana - O Janardana, Krsna; 
bhuyah — again; kathaya - tell, describe; trptih - contentment, satisfaction, (I 
cannot have enough); hi — for; srnvatah - listen, hearing; na asti - cannot have, 
is not; me — my; amrtam - life-infusing, nectar. 

Tell me again in detail, Your yogic power (creative power) and Your 
manifestations, O Janardana (Krsna): For as I listen to Your life-infusing 
words, I cannot have enough. (10.18) 

THE SUPREME LORD 'S LISTING HIS MANIFEST A TIONS 

sri-bhagavan uvaca 

hanta te kathayisyami divya hy atma-vibhutayah 

pradhanyatah kuru-srestha nasty anto vistarasya me (10.19) 

sri-bhagavan uvaca — the Supreme Lord said; hanta - see, now very well, yes; 
te — to you; kathayisyami - 1 shall explain, I shall declare, I shall speak; divyah - 
- divine; hi — indeed; atma-vibhutayah - my manifestations, my glories; 
pradhanyatah - in their prominences, which are principal; kuru-srestha — O best 
of the Kurus, Arjuna; na asti — there is not; antah — end; vistarasya — to the 
extent; me — My. 



163 



The Supreme Lord said: See, I shall now explain to you My divine 
manifestations in their prominences, O best of the Kurus (Arjuna), for of the 
reach there is no end. (10.19) 

aham atma Gudakesa sarva-bhutasaya-sthitah 

aham adis ca madhyam ca bhutanam anta eva ca (10.20) 

aham — I; atma — the Self; gudakesa - O Gudakesa, O Arjuna; sarva-bhuta — 
of all contingent beings; asaya-sthitah - established in the heart; aham — I am; 
adih — the beginning; ca - and also; madhyam - the middle; ca - and, also; 
bhutanam — of all contingent beings; antah — end; eva — even; ca — and. 

O Gudakesa {Arjuna), I am the Self established in the hearts of all 
contingent beings; I am the beginning, the middle, and also the end of all 
contingent beings too. (10.20) 

adityanam aham visnur jyotisam ravir amsuman 
maricir marutam asmi naksatranam aham sasi (10.21) 

adityanam — among the Adityas; aham — I am; visnuh — Vishnu; jyotisam - 
among the radiances; ravih — the sun; amsu-man — radiant; maricih — Marichi; 
marutam — of the Maruts (winds); asmi - (I) am; naksatranam - among the 
stars; aham - (I) am; sasi — the moon. 

Among the Adityas I am Vishnu; among the radiances, the resplendent 
Sun; I am Marichi of the Maruts; the moon among the other stars. (10.21) 

vedanam sama-vedo 'smi devanam asmi vasavah 
indriyanam manas casmi bhutanam asmi cetana (10.22) 

vedanam — of the Vedas; sama-vedah — the Soma Veda; asmi - (I) am; 
devanam - among the Gods; asmi - (I) am; vasavah — the heavenly king 
Vasava; indriyanam - among the senses; manah — the mind; ca - and, also; 
asmi - (I) am; bhutanam - among contingent beings; asmi - (I) am; cetana - 
consciousness, intelligence. 

Of the Vedas I am the Sama-Veda; I am Vasava among the Gods (Devas); 
among the senses I am the mind, among contingent beings I am 
consciousness. (10.22) 

rudranam sankaras casmi vitteso yaksa-raksasam 
vasunam pavakas casmi meruh sikharinam aham (10.23) 



164 



rudranam - among the Rudras; sankarah — Sankara; ca - and, also; asmi - (I) 
am; vitta-isah - Vittesa or Kubera; yaksa-raksasam - among the Yaksas and 
Raksasas, sprites and monsters; vasunam - among the Vasus; pavakah - fire, 
Pavaka; ca - and, also; asmi - (I) am; meruh — Mem; sikharinam - among the 
mountains; aham — I am. 

I am Siva among the Rudras {Celestial Beings, eleven in number); I am 
Kubera (the Lord of Wealth) among sprites and monsters; I am fire among 
the Vasus (Celestial Beings, eight in number); and, I am Meru among the 
mountains. (10.23) 

purodhasam ca mukhyam mam viddhi partha brhaspatim 
senaninam aham skandah sarasam asmi sagarah (10.24) 

purodhasam - of the priesthood, of all priests, household of priests; ca - and, 
also; mukhyam — the chief; mam — Me; viddhi - observe, know; partha — O son 
of Partha, Arjuna; brhaspatim — Brhaspati; senaninam - among the generals, 
among the commanders; aham — I am; skandah - Skanda, God of War; sarasam 
- among lakes, of all reservoirs of water; asmi — I am; sagarah — the ocean. 

And of the priesthood (household of priests) observe Me, O Partha (Arjuna), 
as the chief Brhaspati; among the army generals I am Skanda (God of War); 
among lakes I am the Ocean. (10.24) 

maharsinam bhrgur aham giram asmy ekam aksaram 
yajnanam japa-yajno 'smi sthavaranam himalayah (10.25) 

maha-rsinam — among the great Rishis; bhrguh — Bhrgu; aham — I am; giram — 
of words; asmi - (I) am; ekam - the one; aksaram — syllable; yajnanam — of 
sacrifices; japa-yajnah - the sacrifice of silent repetitions; asmi - (I) am; 
sthavaranam — of the immovable things; himalayah — the Himalayan 
mountains. 

Among the great Rishis I am Bhrgu; of words I am the one syllable 'OM'; 
of sacrifices I am the offering of silent repetitions (Japa) (the japa-yajha 
among the yajnas); of the immovables I am the Himalaya. (10.25) 

asvatthah sarva-vrksanam devarsinam ca naradah 
gandharvanam citrarathah siddhanam kapilo munih (10.26) 

asvatthah - Asvattha, the fig tree, the banyan tree; sarva-vrksanam - among all 
trees; deva-rsinam - among divine Rishis; ca — and; naradah — Narada; 
gandharvanam - among the Gandharvas; citrarathah — Citraratha; siddhanam — 



165 



of all those who are perfected, among the Siddhas; kapilah munih — Kapila 
Muni; munih — sage. 

Among all trees (/ am) the Asvattha (fig tree); Narada among the divine 
Rishis; Citraratha among the Gandharvas (celestial singers); among 
perfected beings Kapila, the silent Muni. (10.26) 

uccaihsravasam asvanam viddhi mam amrtodbhavam 
airavatam gajendranam naranam ca naradhipam (10.27) 

uccaihsravasam — Uccaihsravas; asvanam — among horses; viddhi — know; 
mam — Me; amrta-udbhavam - born of nectar; airavatam — Airavata; gaja- 
indranam - among lordly (princely) elephants; naranam — among men; ca — 
and; nara-adhipam — the king. 

Among horses know that I am Uccaihsravas (name of kingly horse), from 
nectar born (Amrita, the nectar of immortality); among princely elephants 
Airavata; and, among men I am the Monarch. (10.27) 

ayudhanam aham vajram dhenunam asmi kamadhuk 
prajanas casmi kandarpah sarpanam asmi vasukih (10.28) 

ayudhanam — of weapons; aham — I am; vajram — the thunderbolt; dhenunam - 
- among cows; asmi - (I) am; kama-dhuk - Kamadhuk, the surabhi cow, the 
heavenly cow which yields all desires ; prajanah — the progenitor; ca — and; 
asmi - (I) am; kandarpah - Kandarpa (Kamadev); sarpanam — among serpents; 
asmi - (I) am; vasukih — Vasuki. 

Of weapons I am the thunderbolt; the Kamadhenu (milk cow of desires) 
among cows; I am Kandarpa (god of love) for the creators of progeny; 
among serpents, I am Vasuki (the serpent king). (10.28) 

anantas casmi naganam varuno yadasam aham 

pitrnam aryama casmi yamah samyamatam aham (10.29) 

anantah — Ananta; ca - and, also; asmi - (I) am; naganam - among Nagas; 
varunah - Varuna, the deity controlling the water; yadasam - among water- 
deities; aham — I am; pitrnam - among the Pitrus or ancestors; aryama — 
Aryama; ca - and, also; asmi - (I) am; yamah - Yama, the controller of death; 
samyamatam - among governors, regulators; aham — I am. 



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Among the Nagas I am Ananta; Varuna among water-dwellers; of the 
ancestors I am Aryaman; among those who control I am Yama (the god of 
death). (10.29) 

prahladas casmi daityanam kalah kalayatam aham 
mrganam ca mrgendro 'ham vainateyas ca paksinam (10.30) 

prahladah — Prahlada; ca - and, also; asmi - (I) am; daityanam - Diti's (semi 
human beings), or Daityas, of the demons; kalah — time; kalayatam - among 
calculators, among reckoners; aham — I am; mrganam - among beasts; ca — 
and; mrga-indrah — the lion, the king of beasts; aham — I am; vainateyah - son 
of Vinnata, Garuda; ca - and, also; paksinam - among birds. 

Among the Diti's (semi-human beings) I am Prahlada; Time among those 
who calculate it; among beasts I am (the lion), the king of beasts; and, 
among birds Garuda ( Visnu 's bird). (10.30) 

pavanah pavatam asmi ramah sastra-bhrtam aham 
jhasanam makaras casmi srotasam asmi jahnavi (10.31) 

pavanah — the wind; pavatam - among purifiers; asmi - (I) am; ramah — Rama; 
sastra-bhrtam - among those of wielding weapons (warriors), of the carriers of 
weapons; aham — I am; jhasanam - among fishes; makarah - Makara (shark); 
ca - and, also; asmi - (I) am; srotasam - flowing rivers (streams); asmi — I am; 
jahnavi — the River Ganges. 

Among purifiers I am the wind; Rama among those wielding weapons 
(warriors); I am the crocodile among fishes, and the Jahnavi (Ganges) 
among rivers. (10.31) 

sarganam adir antas ca madhyam caivaham arjuna 
adhyatma-vidya vidyanam vadah pravadatam aham (10.32) 

sarganam — of all creations; adih — the beginning; antah - the end; ca — and; 
madhyam - the middle; ca - and, also; eva — also; aham — I am; arjuna — O 
Arjuna; adhyatma-vidya - the science of Self; vidyanam - among sciences; 
vadah - logic, the natural conclusion; pravadatam - of those who debate, of 
those who have arguments; aham — I am. 

In all creation I am the beginning, the end and the middle too, O Arjuna. 
Among sciences, I am the science concerning the Self. Of those who debate I 
am the Speech. (10.32) 



167 



aksaranam a-karo 'smi dvandvah samasikasya ca 
aham evaksayah kalo dhataham visvato-mukhah (10.33) 

aksaranam - among the letters, among the alphabet; a-karah - among the first 
vowel-sound, the first letter; asmi - (I) am; dvandvah — the duality; samasikasya 

- among all grammatical compounds; ca — and; aham — I am; eva — verily; 
aksayah - the imperishable, the inexhaustible or everlasting; kalah — time; 
dhata — the creator; aham — I am; visvatah-mukhah - the all-faced, Brahman 
facing all directions. 

I am the first vowel-sound "A" among the alphabet; among the 
grammatical compounds the duality (dvandva); I am also the imperishable 
Time (Aksaya Kdla), the Creator who faces all directions. (10.33) 

mrtyuh sarva-haras caham udbhavas ca bhavisyatam 

kirtih srir vak ca narinam smrtir medha dhrtih ksama (10.34) 

mrtyuh — death; sarva-harah — all-devouring; ca - and, also; aham — I am; 
udbhavah - the prosperity, of all yet to come; ca - and, also; bhavisyatam — of 
those who are to be prosperous; kirtih — fame; srih — opulence or beauty; vak — 
speech; ca - and, also; narinam — of the feminine; smrtih - the memory; medha 

— intelligence; dhrtih - constancy, firmness; ksama — forgiveness. 

I am the all-devouring death, and the origin of all creatures yet to come. 
Among the feminine (female qualities) I am fame, prosperity, speech, 
memory, intelligence, constancy, and forgiveness. (10.34) 

brhat-sama tatha samnam gayatri chandasam aham 
masanam marga-sirso 'ham rtunam kusumakarah (10.35) 

brhat-sama — the Brihat-Saman; tatha — also; samnam - among the Saman 
hymns; gayatri — the Gayatri; chandasam - among metres; aham - I am; 
masanam - among months; marga-sirsah - Margasirsa, the month of 
November-December; aham — I am; rtunam - among seasons; kusumakarah - 
among seasons the flower-bearing, spring. 

Among the Saman hymns I am the Brihat-Saman; among metres the 
Gayatri; among months I am Margasirsa (November-December), and 
among seasons the flower-bearing (spring). (10.35) 

dyutam chalayatam asmi teias teiasvinam aham 

jayo 'smi vyavasayo 'smi sattvam sattvavatam aham (10.36) 



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dyutam — gambling; chalayatam - of the fraudulent, of the tricksters, of all 
cheats; asmi - (I) am; tejah — the splendour; tejasvinam — of the splendid; aham 

— I am; jay ah — victory; asmi - (I) am; vyavasayah — effort; asmi - (I) am; 
sattvam — the strength, the courage, (the goodness); sattva-vatam — of the brave; 
aham — I am. 

I am the gambling of the tricksters; I am the splendour of the splendid; I 
am victory, I am effort, and the courage of the brave. (10.36) 

vrsninam vasudevo 'smi panda vanam dhananjayah 
muninam apy aham vyasah kavinam usana kavih (10.37) 

vrsninam — of the descendants of the Vrsnis; vasudevah - Vasudeva, Krsna in 
Dvaraka; asmi - (I) am; pandavanam — among the Pandavas; dhananjayah - 
Dhananjaya, Arjuna; muninam — among the sages (Munis); api — also; aham — I 
am; vyasah - Vyasa ; kavinam — among the poets, the compiler of all Vedic 
literature, all great thinkers; usana — Usana; kavih - the poet, the thinker. 

Among the Vrsnis I am (Krsna), Vasudeva's son; Dhananjaya (Arjuna) 
among the Pandavas; among the Sages (Munis) I am Vyasa, and among the 
poets the poet Usana. (10.37) 

dando damayatam asmi nitir asmi jigisatam 

maunam caivasmi guhyanam jnanam jnanavatam aham (10.38) 

dan. dah - chastisement, punishment; damayatam - among those who 
discipline, among punishers; asmi - (I) am; nitih — statesmanship; asmi - (I) am; 
jigisatam — of those who wish victory; maunam — silence; ca — and; eva — also; 
asmi - (I) am; guhyanam - among secrets; jnanam - the knowledge; jnana- 
vatam - among the knowers; aham — I am. 

Among those who discipline I am the rod of chastisement; among those 
wishing victory I am statesmanship; the silence of what is secret; and, the 
knowledge of those who know. (10.38) 

yac capi sarva-bhutanam bijam tad aham arjuna 

na tad asti vina yat syan maya bhutam caracaram (10.39) 

yat - which, whatever; ca - and, also; api — also; sarva-bhutanam — of all 
contingent beings; bijam — seed; tat — that; aham — I am; arjuna — O Arjuna; 
na — not; tat — that; asti — is; vina — without; yat — which; syat — exists; maya 

— Me; bhutam — being; cara-acaram — moving and unmoving. 



169 



What is the seed of all contingent beings, that too I am, O Arjuna. There is 
no being, whether moving or unmoving, that exist without Me. (See also 
7.10 and 9.18) (10.39) 

nanto 'sti mama divyanam vibhutinam parantapa 
esa tuddesatah prokto vibhuter vistaro maya (10.40) 

na — nor; antah — end; asti — is; mama — My; divyanam — of divine; 
vibhutinam - manifestations, glories; parantapa - O Parantapa, O vanquisher of 
foes; esah — this; tu - but, indeed; uddesatah - brief exposition; proktah - has 
been stated; vibhuteh — of glory; vistarah — particulars; maya — by Me. 

There is no end of My divine manifestations, O Parantapa (O vanquisher of 
foes, Arjuna). What I have stated is only a brief exposition of the extent of 
My glories. (10.40) 

DIVINE GLORY EXPRESS IN BRIEF 

yad yad vibhutimat sattvam srimad urjitam eva va 

tat tad evavagaccha tvam mama tejo-'msa-sambhavam (10.41) 

yat yat — whatever; vibhuti — glory; mat - endowed, having; sattvam — being; 
sri-mat — prosperous; urjitam - strength, powerful; eva — also; va — or; tat tat — 
that; eva — also; avagaccha — must know, be certain; tvam — you; mama — My; 
tejah — of the splendour; amsa - a fragment, a part; sambhavam — born of, 
deriving. 

Whatever being is endowed with glory, prosperity or strength, be certain 
that it derives from a fragment of My splendour. (10.41) 

atha va bahunaitena kim jnatena tavarjuna 
vistabhyaham idam krtsnam ekamsena sthito jagat (10.42) 

atha va — or; bahuna - (by) many; etena — by this ; kim — what; jnatena — 
known; tava - of you; arjuna — O Arjuna; vistabhya - supporting, pervading; 
aham — I; idam — this; krtsnam — entire; eka — by one; amsena — part; sthitah — 
exist; jagat — universe. 

But what need is there for this detailed knowledge, O Arjuna? I stand 
supporting the entire universe (cosmos) by a small fragment of Myself. (See 
also ChU 3.12.06) (10.42) 



170 



In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 
Supreme, the science of yoga, and the dialogue between Srlkrsna and 
Arjuna, this is the tenth discourse entitled, "Divine Manifestations". 



171 



Eleventh Discourse 

Vision of the Cosmic Form 

ARJUNA 'S SUPPLICA TION FOR A VISION OF THE COSMIC FORM 

arjuna uvaca 

mad-anugrahaya paramam guhyam adhyatma-samjnitam 

yat tvayoktam vacas tena moho 'yam vigato mama (11.01) 

arjunah uvaca — Arjuna said; mat-anugrahaya- out of compassion; paramam - 
supreme, the highest; guhyam - mystery, secret; adhyatma — Adhyatma; 
samjnitam - named, in the matter of; yat — which; tvaya — by You; uktam - 
said, spoken; vacah — word; tena — by that; mohah — delusion; ay am — this; 
vigatah - is dispelled, is removed, gone; mama — my. 

Arjuna said: Out of compassion, you have taught me the supreme mystery 
of the Self (Adhyatma, the distinction between the Self and the non-Self, or the 
Self and the self); by this my delusion has been dispelled. (11.01) 

bhavapyayau hi bhutanam srutau vistaraso maya 

tvattah kamala-patraksa mahatmyam api cavyayam (11.02) 

bhava - the origin; apyayau - the disolution; hi — indeed; bhutanam — of 
contingent beings; srutau — have been heard; vistarasah — in detail; maya — by 
me; tvattah — from You; kamala-patra-aksa — O lotus-eyed, Krsna; mahatmyam 

- greatness, glories; api — also; ca — and; avyayam — inexhaustible. 

For I have heard of the origin and the dissolution of contingent beings in 
detail from You, O Lotus-eyed (Krsna), and also Your inexhaustible 
greatness. (11.02) 

evam etad yathattha tvam atmanam paramesvara 
drastum icchami te rupam aisvaram Purusottama (11.03) 

evam — thus; etat — this; yatha — as it is; attha — have declared; tvam — You; 
atmanam — Yourself; parama-isvara — O Lord; drastum — to see; icchami - (I) 
desire; te — Your; rupam — form; aisvaram — , sovereign, divine; purusa-uttama 

- O Lord of Yoga, O Purusha Supreme, O Purushottama . 



172 



O Supreme Lord, as You have declared Yourself to be, so it is. However, I 
desire to see Your Isvara form (Creator and Ruler of the Cosmos), O 
Purushottama (Krsna). (11.03) 

manyase yadi tac chakyam maya drastum iti prabho 
yogesvara tato me tvam- darsayatmanam avyayam (11.04) 

manyase — You think; yadi — if; tat — that; sakyam - is able, is able; maya — by 
me; drastum — to be seen; iti — thus; prabho — O Lord; yoga-isvara — O Lord of 
yogis; tatah — then; me — me; tvam — You; darsaya — show; atmanam — Your 
Self; avyayam - imperishable, eternal. 

If, O Lord, You think that It can be seen by me, do You, then, O Lord of 
Yoga, show me Your imperishable Self. (11.04) 

THE DIVINE EYE WHEREWITH TO SEE THE COSMIC FORM 

sri-bhagavan uvaca 

pasya me partha rupani sataso 'tha sahasrasah 

nana-vidhani divyani nana-varnakrtini ca (11.05) 

sri-bhagavan uvaca — the Supreme Lord said; pasya- see; me — My; partha — O 
son of Partha, Arjuna; rupani — forms; satasah — hundreds; atha - and, also; 
sahasrasah — thousands; nana-vidhani - of different sorts, various; divyani — 
divine; nana — numerous; varna — colors; akrtini - shapes, forms ; ca - and, 
also. 

The Supreme Lord said: See, O Partha (Arjuna), My forms in their 
hundreds and their thousands; various as they are, divine, numerous in 
colours and shapes. (11.05) 

pasyadityan vasun rudran asvinau marutas tatha 
bahuny adrsta-purvani pasyascaryani Bharata (11.06) 

pasya — see; adityan - the Adityas, the twelve sons of Aditi; vasun - the Vasus, 
the eight Vasus; rudran - the Rudras, the eleven forms of Rudra; asvinau — the 
two Asvinis; marutah - the Maruts, the forty-nine Maruts (deities of the wind); 
tatha — also; bahuni — many; adrsta purvani - never seen before; pasya — see; 
ascaryani - abundant wonders; bharata — O best of the Bharatas, Arjuna. 

See the Adityas, the Vasus, the Rudras, the Asvins twain, and the Maruts 
too. See, O Bharata (Arjuna), abundant wonders, never seen before. (11.06) 



173 



ihaika-stham jagat krtsnam pasyadya sa-caracaram 
mama dehe Gudakesa yac canyad drastum icchasi (11.07) 

iha — in this; eka-stham - centred in one; jagat — the universe; krtsnam — 
whole; pasya — see; adya - now, today, immediately; sa — with; car a — the 
moving; acaram - (and) the unmoving; mama — My; dehe — in the body; 
gudakesa - O Gudakesa, O Arjuna; yat — that which; ca - and, also; anyat — 
other; drastum — to see; icchasi — you wish, you want, you desire. 

Here, today, see the whole universe centred in One, with all that it contains 
of moving and unmoving things (seeing it) in My body, O Gudakesa 
(Arjuna), and whatever else you want to see. (11.07) 

na tu mam sakyase drastum anenaiva sva-caksusa 

divyam dadami te caksuh pasya me yogam aisvaram (11.08) 

na - not, never; tu — but; mam — Me; sakyase — are able; drastum — to see; 
anena — with these; eva — even; sva-caksusa — your own eyes; divyam — divine; 
dadami - (I) give; te - (to) you; caksuh - the eye; pasya — see; me — My; yogam 

- yoga; aisvaram - inconceivable, supreme, lordly. 

However, you are not able to see Me with these eyes of yours, I give you the 
divine eye to see My Supreme Yoga. (11.08) 

THE SUPREME LORD 'S COSMIC FORM 

sanjaya uvaca 

evam uktva tato rajan maha-yogesvaro harih 

darsayam asa parthaya paramam rupam aisvaram (11.09) 

sanjayah uvaca — Sanjaya said; evam — thus; uktva — saying; tatah - then, 
thereafter; rajan — O King; maha-yoga-isvarah — the great Lord of yoga; harih 

- Hari, Krishna; darsayam asa — showed; parthaya - to Partha, to Arjuna; 
paramam — supreme; rupam - form; aisvaram - universal, sovereign, supreme. 

Sanjaya said: So saying, O King, the great Lord of Yoga, Hari ( a name of 
Vishnu-Krsna), revealed to Partha (Arjuna) His supreme Form as Isvara (the 
Supreme, Sovereign Form). (11.09) 

aneka-vaktra-nayanamanekadbhuta-darshanam 
aneka-divyabharanam divyanekodyatayudham (11.10) 



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aneka — various; vaktra — mouths; nayanam — eyes; aneka-vaktra-nayanam - 
with many mouths and eyes, with numerous mouths and eyes; aneka — various; 
adbhuta — wonderful; darshanam — sights; anekadbhuta-darshanam - with 
countless marvellous sights, with numerous wonderful sights; aneka — many; 
divya — divine; abharanam — ornaments; aneka- divyabharanam - with many 
divine ornaments, with numerous divine ornaments; divya — divine; aneka — 
various; udyata — uplifted; ayudham - weapons; divyanekodyatayudham - with 
many celestial weapons on high, with numerous divine weapons uplifted. 

With many mouths and eyes, as well as countless marvellous sights; with 
many divine ornaments, and many celestial weapons raised on high, (11.10) 

divya-malyambara-dharam divya-gandhanulepanam 
sarvascarya-mayam devam anantam visvato-mukham (11.11) 

divya — divine; malya — garlands; ambara — dresses; dharam — wearing; divya- 
malyambara-dharam - wearing celestial garlands and robes, wearing divine 
garlands and apparel; divya — divine; gandha — fragrances; anulepanam — 
anointed with; divya-gandhanulepanam - anointed with divine unguents, 
anointed with divine fragrances; sarva — all; ascarya-mayam - the all 
wonderful; devam - resplendent, shining; anantam - boundless, endless, 
unlimited; visvatah-mukham - facing on all sides. 

Wearing celestial garlands and robes, anointed with divine fragrances, the 
God all-wonderful, resplendent, boundless, facing on all sides. (11.11) 

divi surya-sahasrasya bhaved yugapad utthita 

yadi bhah sadrsi sa syad bhasas tasya mahatmanah (11.12) 

divi — in the sky; surya — of suns; sahasrasya - of thousands; bhavet — were; 
yugapat - together, at once, simultaneously; utthita - to blaze; yadi — if; bhah 
- splendour, light; sadrsi — like; sa — that; syat — would be; bhasah — brilliance; 
tasya — of that; maha-atmanah - the mighty being, the great Lord, the 
Mahatman. 

If the splendour of thousands of suns were to blaze out together in the sky, 
that would be like the brilliance of that Mahatman {of that God so great of 
Self). (11.12) 

tatraika-stham jagat krtsnam pravibhaktam anekadha 
apasyad deva-devasya sarire pandavas tada (11.13) 



175 



tatra — there; eka-stham — in one converged, resting in one; jagat — the 
universe; krtsnam - the whole, the entire; pravibhaktam — divided; anekadha — 
into many groups, in multiplicity; apasyat — saw; deva-devasya — of the God of 
gods; sarire — in the body; pandavah - son of Pandu, Arjuna; tada — then. 

There Pandava (Arjuna) saw the entire universe in One converged, yet 
divided out in multiplicity, in the body of the God of gods. (See also 13.16, 
and 18.20) (11.13) 

tatah sa vismayavisto hrsta-roma dhananjayah 
pranamya sirasa devam krtanjalir abhasata (11.14) 

tatah — then; sah — he; vismaya-avistah - filled with astonishment, being 
overwhelmed with wonder, filled with wonder; hrsta-roma — with hair standing 
on end; dhananjayah — Arjuna; pranamya - having prostrated; sirasa — with his 
head; devam — to the Lord; krta-anjalih — with joined palms; abhasata - spoke, 
speaking, began to speak. 

Then he, Dhananjaya (Arjuna), filled with astonishment, his hair on end, 
bowed down with his head, to the Lord in adoration, speaking with joined 
palms. (11.14) 

THE COSMIC FORM DEFINED 

arjuna uvaca 

pasyami devams tava deva dehe sarvams tatha bhuta-visesa-sanghan 

brahmanam isam kamalasana-stham rsims ca sarvan uragams ca divyan 

(11.15) 

arjunah uvaca — Arjuna said; pasyami - (I) see; devan - the gods; tava — Your; 
deva — O God; dehe — in the body; sarvan — all; tatha — also; bhuta — beings; 
visesa-sanghan - varied multitudes; brahmanam — Brahma; isam - the Lord; 
kamala-asana-stham - throned on the lotus-seat, sitting on the lotus flower; rsin 
- rishis, sages; ca — and; sarvan — all; uragan — serpents; ca — and; divyan — 
divine. 

Arjuna said: Within Your Form, O God, I see all the gods, as also the 
varied multitudes of beings; Brahma, the Lord throned on the lotus-seat, 
and all the Rishis (Sages), and celestial serpents. (11.15) 

aneka-bahudara-vaktra-netram pasyami tvam sarvato 'nanta-rupam 
nantam na madhyam na punas tavadim pasyami visvesvara visva-rupa 
(11.16) 



176 



aneka — many; bahu — arms; udara — bellies; vaktra — mouths; netram — eyes; 
aneka-bahudara-vaktra-netram — with countless arms, stomachs, mouths and 
eyes; pasyami - (I) see; tvam — You; sarvatah — on all sides; ananta-rupam - 
infinite in forms, of boundless forms; na antam — no end; na madhyam — no 
middle; na punah — nor again; tava — Your; adim - origin, beginning; pasyami 
- (I) see; visva-isvara - O Lord of the Cosmos, O Lord of the universe; visva- 
rupa - O Cosmic Form. 

With countless arms, stomachs, mouths and eyes, I see You infinite in forms 
on all sides. End, middle or beginning I cannot see in You, O Lord of the 
Cosmos, O Cosmic Form. (11.16) 

kiritinam gadinam cakrinam ca tejo-rasim sarvato diptimantam 
pasyami tvam durniriksyam samantad diptanalarka-dyutim aprameyam 
(11.17) 

kiritinam — with crown, diadem; gadinam — with mace; cakrinam — with 
discus; ca — and; tejah-rasim - a mass of magnificence, effulgence; sarvatah - 
everywhere, on all sides; dipti-mantam - blazing, glowing, shining; pasyami - 
(I) see; tvam — You; durniriksyam - hard to look at, difficult to see; samantat — 
everywhere; dipta-anala — blazing fire; arka — of the sun; dyutim — the 
sunshine; diptanalarka-dyutim — blazing as fire, as sun dazzling the gaze , 
blazing like burning fire and sun; aprameyam — immeasurable. 

Your crown, mace, discus; a mass of magnificence shining everywhere, I do 
see, hard to look at, blazing as fire, as sun dazzling the gaze, immeasurably 
on all sides. (11.17) 

tvam aksaram paramam veditavyam tvam asya visvasya param nidhanam 
tvam avyayah sasvata-dharma-gopta sanatanas tvam puruso mato me 
(11.18) 

tvam — You; aksaram - the imperishable, the infallible; paramam - the 
Supreme; veditavyam - worthy to be known, what can be known, to be 
understood; tvam — You; asya - (of) this; visvasya - of universe; param - the 
great, the ultimate; nidhanam - abode, treasure-house, basis; tvam — You; 
avyayah - changeless, imperishable, inexhaustible; sasvata-dharma-gopta - the 
guardian of the Eternal Dharma; sanatanah - ancient, immemorial; tvam — You; 
purusah — Purusha; matah me - (this) is my opinion. 

You are the Imperishable, the Supreme among what can be known. You are 
the Ultimate Abode of the Universe, the Changeless, and Guardian of the 



177 



Eternal Dharma (law of righteousness). In my opinion, You are the 
immemorial Purusha. (11.18) 

THE COSMIC FORM 

anadi-madhyantam ananta-viryam ananta-bahum sasi-surya-netram 
pasyami tvam dipta-hutasa-vaktram sva-tejasa visvam idam tapantam 
(11.19) 

anadi — without beginning; madhya — middle; antam — or end; ananta - 
infinite, unlimited; viryam — (in) power; ananta - numberless, unlimited; 
bahum — arms; sasi — the moon; surya — and the sun; netram — eyes; pasyami - 
(I) see; tvam — You; dipta — blazing; hutasa-vaktram — fire coming out of Your 
mouth; sva-tejasa - (with) Your self-engendered splendour, by Your radiance; 
visvam — universe; idam — this; tapantam - burning, heating. 

I see You as having no beginning, middle or end, infinite in power, of 
numberless arms, yours eyes the sun and moon; a flaming fire Your mouth, 
burning up this whole universe with Your self-engendered splendour. 
(11.19) 

dyav a-prthivyor idam antaram hi vyaptam tvayaikena disas ca sarvah 
drstvadbhutam rupam ugram tavedam loka-trayam pravyathitam 
mahatman (11.20) 

dyau - the heaven; a-prthivyoh — the earth; idam — this; antaram - interspace, 
regions; hi — indeed; vyaptam - are filled; tvaya — by You; ekena — alone; disah 
- quarters, directions (stretched between); ca — and; sarvah — all; drstva — by 
seeing, gazing on; adbhutam — wonderful; rupam — form; ugram — terrible; 
tava — Your; idam — this; loka — the worlds; tray am — three; pravyathitam - 
(are) trembling; maha-atman — O All-highest Self.. 

O All-highest Self (Mahatman, Krsna), by You alone are filled the earth, the 
heavens, and all the regions that are stretched between. Gazing on this, 
Your marvellous and terrible Form, the three worlds (lokas) tremble. 
(11.20) 

ami hi tvam sura-sangha visanti kecid bhitah pranjalayo grnanti 
svastity uktva maharsi-siddha-sanghah stuvanti tvam stutibhih 
puskalabhih (11.21) 

ami - these, all those; hi — verily; tvam — You; sura-sanghah - hosts of Devas 
(Suras); visanti — are entering; kecit — some (f them); bhitah - terror-struck, in 



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fear, out of fear; pranjalayah - with joined hands, with folded hands; grnanti - 
invoking, extol; svasti — all peace, all hail, may it be well; iti — thus; uktva - 
having said, cry out, speaking; maha-rsi - great Rishis, great sages; siddha- 
sanghah — Siddhas; maharsi-siddha-sanghah - bands of great Rishis and 
Siddhas, multitude of great Rishis and Siddhas; stuvanti - praise, are singing 
hymns; tvam — unto You; stutibhih — with hymns; puskalabhih - (sublime), 
complete. 

See, into You the hosts of Suras {supernatural beings) are entering, some 
terror-struck with joined palms are invoking You. A multitude of great 
Rishis and Siddhas cry out, 'AH Hail', and praise You with sublime hymns. 
(11.21) 

rudraditya vasavo ye ca sadhya visve 'svinau marutas cosmapas ca 
gandharva-yaksasura-siddha-sangha viksante tvam vismitas caiva sarve 
(11.22) 

rudra — Rudras; adityah - (and) Adityas; vasavah — the Vasus; ye — , these, all 
those; ca — and; sadhyah — the Sadhyas; visve — the Visvedevas; asvinau - (the 
two) Aswins; marutah — the Maruts; ca — and; usma-pah — Pitrus; ca — and; 
gandharva — of the Gandharvas; yaksa — the Yaksas; asura - Asuras, the 
demons; siddha — Siddhas; sanghah - hosts, the assemblies; viksante - are 
looking, are gazing, are beholding; tvam — You; vismitah - in amazement, in 
wonder; ca — also; eva - even; sarve — all. 

Rudras, Adityas, Vasus, Sadhyas, Visvadevas, Asvins, Maruts, Csmapas, 
Gandharvas, Yaksas, Asuras, and Siddhas, in amazement, are gazing at 
You. (11.22) 

THEAWFULNESS OF THE COSMIC FORM 

rupam mahat te bahu-vaktra-netram maha-baho bahu-bahuru-padam 
bahudaram bahu-damstra-karalam drstva lokah pravyathitas tathaham 
(11.23) 

rupam — form; mahat - mighty, immeasurable, very great; te — You; bahu — 
many; vaktra — mouths; netram — and eyes; maha-baho — O mighty-armed, 
Krsna; bahu — many; bahu — arms; uru — thighs; padam — and feet; bahu- 
udaram - with many bellies; bahu-damstra - many tusks, teeth; karalam - 
gruesome, horrible; drstva — seeing; lokah - the worlds; pravyathitah - (they) 
quake, perturbed; tatha - also, similarly; aham — I. 



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Seeing Your mighty Form, with its countless mouths, eyes, arms, thighs, 
feet, bellies, and sharp, gruesome tusks, the worlds quake, and I also, O 
mighty-armed (Krsna). (11.23) 

nabhah-sprsam diptam aneka-varnam vyattananam dipta-visala-netram 
drstva hi tvam pravyathitantar-atma dhrtim na vindami samam ca visno 
(11.24) 

nabhah-sprsam — touching the sky; diptam - ablaze, glowing; aneka — many; 
varnam — colours; vyatta — open; ananam — mouths; dipta - shining, fiery, 
glowing; visala - large, very great; netram — eyes; drstva — seeing; hi — verily; 
tvam — You; pravyathita - shaken, terrified, perturbed; antah — within; atma - 
at heart, (soul); pravyathitantar-atma — terrified at heart, the inmost self being 
shaken; dhrtim — courage; na — not; vindami - (I) find; samam - peace, mental 
tranquillity; ca - and, also; visno - O Vishnu, Krsna. 

I see You ablaze with many colours touching the sky, your mouths wide 
open, and large shining eyes, my inmost self is shaken. I find neither peace 
nor courage, O Vishnu {Krsna). (11.24) 

damstra-karalani ca te mukhani drstvaiva kalanala-sannibhani 
diso najane na labhe ca sarma prasida devesa jagan-nivasa (11.25) 

damstra - tusks, teeth; karalani — terrible; ca - and, also; te — Your; mukha-ni - 
- mouths; drstva — seeing; eva — even; kala-anala - time's destroying death, 
blazing like Pralaya-fires; sannibhani — as if; disah - (figurative:) the directions, 
the quarters, it means, "find my bearings"; na — not; jane — know; na — not; 
labhe — I see not, do find; ca — and; sarma - peace, grace, shelter; prasida - 
have mercy; deva-isa — , O God of gods, O Lord of Devas, O Lord of all lords; 
jagat-nivasa — O refuge of the universe. 

I see Your mouths, terrible with tusks, resembling Time's destroying 
flames: I cannot find my bearings, I see no shelter. Have mercy, O God of 
gods, and refuge of the universe. (11.25) 

ARJUNA 'S VISION OF THE DEFEATED ENEMIES 

ami ca tvam dhrtarastrasya putrah sarve sahaivavani pala-sanghaih 
bhismo dronah suta-putras tathasau sahasmadiyair api yodha-mukhyaih 
(11.26) 

ami — these; ca - and, also; tvam — You; dhrtarastrasya — of Dhrtarastra; 
putrah — the sons; sarve — all; saha — with; eva — even; avani-pala - (host) of 



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kings, of warrior kings; sanghaih - host(s); bhismah — Bhlsma; dronah — 
Drona; suta-putrah - Sutaputra, Kama; tatha — also; asau - this, that; saha — 
with; asmadiyaih — our; api — also; yodha-mukhyaih - with foremost warriors, 
chiefs among the warriors. 

All the sons of Dhrtarastra along with a host of kings, Bhlsma, Drona, 
Suta's royal son (Kama), and all the foremost warriors on our side, (11.26) 



vaktrani te tvaramana visanti damstra-karalani bhayanakani 

kecid vilagna dasanantaresu sandrsyante curnitair uttamangaih (11.27) 

vaktrani — mouths; te — Your; tvaramanah - rushing, hurrying; visanti — are 
entering; damstra - (horrid) tusks; karalani - horrid, terrible; bhayanakani - 
frightening, fearful; kecit — some of them; vilagnah - being caught, becoming 
attached; dasana-antaresu — between the teeth; sandrsyante — are being, are 
found; curnitaih - crushed to powder; uttama-angaih — heads. 

Rush into Your frightening mouths with their horrid tusks striking (them) 
with terror. The heads of some, being caught between your teeth, are being 
crushed to powder. (11.27) 

yatha nadinam bahavo 'mbu-vegah samudram evabhimnukha dravanti 
tatha tavami nara-loka-vira visanti vaktrany abhivijvalanti (11.28) 

yatha — as; nadinam — of rivers; bahavah — many; ambu-vegah - floods, water 
currents, waves of the waters; samudram - to the ocean, (towards) the sea; eva — 
verily; abhimukhah — towards; dravanti - rush, flow, glide; tatha — so; tava — 
Your; ami — these; nara-loka-virah - heroes of the world, heroes in the world of 
men; visanti — entering; vaktrani — mouths; abhivijvalanti - blazing, flaming. 

As many river floods rush headlong towards the sea, so do these heroes of 
the world of men enter into Your blazing mouths. (11.28) 

yatha pradiptam jvalanam patanga visanti nasaya samrddha-vegah 
tathaiva nasaya visanti lokas tavapi vaktrani samrddha-vegah (11.29) 

yatha — as; pradiptam — blazing; jyalanam — fire; patangah — moths; visanti — 
enter; nasaya — to destruction; samrddha - hurriedly, quickened, with full; 
vegah — speed; tatha eva - so only; nasaya — for destruction; visanti - enter, are 
entering; lokah - creatures, all people; tava — Your; api — also; vaktrani — 
mouths; samrddha-vegah - hurtling haste, with full speed. 



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As moths hurriedly rush into the lighted blaze for their destruction, so do 
these creatures pour in a bursting, hurtling haste their own undoing into 
Your mouths. (11.29) 

lelihyase grasamanah samantal lokan samagran vadanair j valadbhih 
tejobhir apuryajagat samagram bhasas tavograh pratapanti visno (11.30) 

lelihyase — You are licking; grasamanah — devouring; samantat - everything, 
on every side, from all directions; lokan - the worlds; samagran — all; vadanaih 

- with mouths; jyaladbhih - blazing, flaming; tejobhih - with radiance, of light, 
by effulgence; apurya - filling, covering; jagat — the universe; samagram - the 
whole, all; bhasah — rays; tava — Your; ugrah - fierce, terrible; pratapanti - are 
burning, are scorching; visno — O Vishnu. 

You are licking up, devouring, worlds, universes, everything with Your 
blazing mouths. The fiery rays of light fill the whole universe with burning 
radiance, O Vishnu (Krsna). (11.30) 

akhyahi me ko bhavan ugra-rupo namo 'stu te deva-vara prasida 
vijnatum icchami bhavantam adyam na hi prajanami tava pravrttim 
(11.31) 

akhyahi - tell, explain; me — unto me; kah — who; bhavan — You; ugra-rupah — 

awful in form; namah - bowing, salutations; astu — be; te — to You; deva-vara 

— O God supreme, O best of gods; prasida — be merciful; vijnatum — to know; 

icchami - (I) wish; bhavantam — You; adyam — the original being; na — not; hi 

— indeed; prajanami - (I) know; tava — Your; pravrttim — work. 

Tell me who You are, so awful in Form. I bow before You, O best of gods, 
be merciful. I wish to know You as You are, the Original Being, for I do not 
know Your works (pravrtti). (11.31) 

THE SUPREME LORD EMBODIED AS TIME 

sri-bhagavan uvaca 

kalo 'smi loka-ksaya-krt pravrddho lokan samahartum iha pravrttah 

rte 'pi tvam na bhavisyanti sarve ye 'vasthitah pratyanikesu yodhah (11.32) 

sri-bhagavan uvaca — the Supreme Lord said; kalah — time; asmi - (I) am; loka 

— of the worlds; ksaya-krt — the destroyer, laying desolate; pravrddhah - 
mighty, great; lokan - the worlds; samahartum — in destroying, in consuming; 
iha — here; pravrttah — engaged; rte — without, except for; api — also; tvam — 
you; na - not, never; bhavisyanti — will be; sarve — all; ye — these; avasthitah — 



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arrayed; prati-anikesu — the opposite armies; yodhah — the warriors, the 
soldiers. 

The Supreme Lord said: Time am I, now engaged in laying desolate the 
worlds, here ready to consume the people. Even without your involvement, 
none of all the warriors arrayed there in opposite armies will escape death. 
(11.32) 

tasmat tvam uttistha yaso labhasva jitva satrun bhunksva rajyam 

samrddham 

mayaivaite nihatah purvam eva nimitta-matram bhava savya-sacin (11.33) 

tasmat — therefore; tvam — you; uttistha - stand up, get up; yasah — fame; 
labhasva — gain; jitva — conquering; satrun — enemies; bhunksva — enjoy; 
rajyam — kingdom; samrddham - magnificent, flourishing, unrivalled; maya — 
by Me; eva — even; ete — these; nihatah - slain, killed; purvam — already; eva - 
even; nimitta-matram- a mere instrument; bhava — be; savya-sacin — O 
Savyasaci, O left-handed, Arjuna. 

Therefore, stand up, be triumphant, conquer your enemies and enjoy a 
magnificent kingdom! For these are all slain by Me already. Be a mere 
instrument {nimittamdtram\ O Savyasacin (Arjuna, able to shoot arrows with 
the left hand). (11.33) 

dronam ca bhismam cajayadratham ca karnam tathanyan api yodha-viran 
maya hatams tvam jahi ma vyathistha yudhyasva jetasi rane sapatnan 
(11.34) 

dronam — Drona; ca - and; bhismam — Bhisma; ca - and; jayadratham — 
Jayadratha; ca - and; karnam — Kama; tatha — also; anyan — others; api — 
certainly; yodha-viran — great brave warriors, warriors; maya — by Me; hatan - 
slain, killed; tvam — you; jahi - to kill; ma — not; vyathisthah - to be fearless, be 
distressed, be disturbed; yudhyasva — just fight; jeta asi — you will conquer; 
rane - in the battle, in the fight; sapatnan - rivals, enemies. 

Bllsnia, Drona, Jayadratha, Kama, and all the other brave warriors here, 
are already slain by Me. Kill them then fearlessly. Fight! You will conquer 
your rivals in the battle. (11.34) 

ARJUNA 'S A CT OF ADORA TION OF THE COSMIC FORM 

sanjaya uvaca 

etac chrutva vacanam kesavasya krtanjalir vepamanah kiriti 



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namaskrtva bhuya evaha krsnam sa-gadgadam bhita-bhitah pranamya 
(11.35) 

sanjayah uvaca — Sanjaya said; etat — that; srutva - hearing, having heard; 
vacanam — speech; kesavasya — of Kesava, Krsna; krta-anjalih — with joined 
hands; vepamanah — trembling; kiriti - the crowned one, Arjuna; namas-krtva — 
prostrating; bhuyah — again; eva — even; aha - said, spoke, addressed; krsnam - 

- to Krsna; sa-gadgadam - with stammering voice, in a choked voice, with a 
faltering voice; bhita-bhitah - terrified, fearful, overwhelmed with fear; 
pranamya - accomplishing obeisances. 

Sanjaya said: having heard these words of Kesava (Krsna), he (Arjuna), 
wearer of the crown, with joined palms in veneration, trembling, 
prostrating himself to Krsna, spoke again, with stammering voice, and as 
terrified he did obeisance. (11.35) 

arjuna uvaca 

sthane hrsikesa tava prakirtya jagat prahrsyaty anurajyate ca 

raksamsi bhitani diso dravanti sarve namasyanti ca siddha-sanghah (11.36) 

arjunah uvaca — Arjuna said; sthane - it is meet, finding its, rightly; hrsika-isa 

- O Hrsikesa, Krsna, (O master of all senses); tava — Your; prakirtya - in 
praise; jagat - the world; prahrsyati — is rejoicing, finding its joy; anurajyate — 
is becoming attached (finding its joy); ca — and; raksamsi - Rakshasas, the 
demons; bhitani - fearing, out of fear; disah — in all directions; dravanti — are 
fleeing; sarve — all; namasyanti - bowing down; ca — and; siddha-sanghah — 
the hosts of Siddhas. 

Arjuna said: O Hrsikesa (Krsna), the world finds its pleasure and its joy in 
praising You. The Rakshasas, fearing, (monsters, terrifying demons) scatter 
in all directions, and all the hosts of Siddhas (perfected ones) bow down to 
You. (11.36) 

kasmac ca te na nameran mahatman gariyase brahmano 'py adi-kartre 
ananta devesa jagan-nivasa tvam aksaram sad-asat tat param yat (11.37) 

kasmat — why; ca — and; te — You; na — not; nameran — they should prostrate, 
bow down; maha-atman - O Noble Soul, O Great One, Krsna; gariyase - 
superior, greater; brahmanah - of Brahma; api — also; adi-kartre - the first 
cause, the primal cause, the supreme creator; ananta - O Infinite, O unlimited; 
deva-isa — God of gods; jagat-nivasa — O abode of the world; tvam — You are; 
aksaram — imperishable; sat-asat - the being and the non-being; tat - that; 
param - the supreme; yat — which. 



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And why should they not bow down to You, O Noble Soul {Krsna), who are 
even superior to Brahma {or, 'Brahman '. The whole phrase could mean 'Most 
reverend creator of Brahma or Brahman), You the First cause, Infinite, God 
of gods, the world's abiding home, Unperishing Sat {Being), Asat {Non- 
Being), and that which surpasses both {the Supreme). (11.37) 

tvam adi-devah purusah puranas tvam asya visvasya param nidhanam 
vettasi vedyam ca param ca dhama tvaya tatam visvam ananta-rupa 
(11.38) 

tvam — You; adi-devah — the Primal God; purusah — Purusha; puranah — 
ancient; tvam — You; asya - (of) this; visvasya - of universe; param - the 
supreme; nidhanam — refuge; vetta — knower; asi - (You) are; vedyam - to be 
known, the knowable; ca — and; param - the supreme; ca — and; dhama - 
abode, dwelling place, refuge; tvaya — by You; tatam - is pervaded, is 
encompassed; visvam — the universe; ananta-rupa - O being of infinite in form, 
O unlimited form. 

You are the Primal God, Primeval Person, the Supreme receptacle of all 
that lives, You the knower and what is to be known, the dwelling place 
above {home: dhama). This entire universe is encompassed by You, Who are 
Infinite in Form. (11.38) 

vayur yamo 'gnir varunah sasankah prajapatis tvam prapitamahas ca 
namo namas te 'stu sahasra-krtvah punas ca bhuyo 'pi namo namas te 
(11.39) 

vayuh - Vayu, the wind-god, air; yamah - Yama, the controller (god) of death; 
agnih - Agni, fire; varunah - varuna, water; sasa-ankah — the moon; prajapatih 
- Prajapati, Brahma; tvam — You; prapitamahah — the great-grandfather; ca — 
and; namah - hail, salutations, my respects; namah - again hail, again my 
respects; te — to You; astu — be; sahasra-krtvah — a thousand times; punah ca — 
and again; bhuyah — again; api — also; namah - hail, salutations, offering 
respects; namah te — offering my respects to You. 

You are Vayu {the wind-god) , Yama {the god of death), Agni {the god of fire), 
the moon, Varuna {water), You are Prajapati {the progenitor of beings), and 
the primordial Ancestor. All hail, all hail to You, a thousandfold, again and 
again all hail. (11.39) 

namah purastad atha prsthatas te namo 'stu te sarvata eva sarva 
ananta-viryamita-vikramas tvam sarvam samapnosi tato 'si sarvah (11.40) 



185 



namah - salutations, hail; purastat - (from) before; atha — also; prsthatah - 
(from) behind; te — to You; namah - salutations, hail; astu - be; te — to You; 
sarvatah - on every side, from all sides; eva — even; sarva - O All; ananta- 
virya - infinite in strength, in power, unlimited potency; amita-vikramah - 
limitless in competency, in power, and unlimited force; tvam — You; sarvam — 
everything; samapnosi — You cover, You hold, You pervade; tatah — therefore; 
asi — You are; sarvah - all, everything. 

All hail to You when I stand before You, and when I stand behind You, all 
hail to You wherever I may be, O All. How infinite Your strength, how 
limitless Your competency! You hold everything, and are therefore All in 
All. (11.40) 

ARJUNA PLEADING FOR THE SUPREME LORD 'S FORGIVENESS 

sakheti matva prasabham yad uktam he krsna he yadava he sakheti 
ajanata mahimanam tavedam maya pramadat pranayena vapi (11.41) 

sakha — friend; iti — as; matva - regarding, thinking; prasabham — 
presumptuously; yat — whatever; uktam — said; he krsna — O Krsna; he yadava - 

- O Yadava; he sakhe — O friend; iti — thus; ajanata - unmindful, unknowing, 
without knowing; mahimanam - majesty, greatness, glories; tava — Your; idam 

— this; maya — by me; pramadat - carelessness, out of foolishness; pranayena - 
in the fondness of my love, out of love; va api - either. 

How thoughtlessly have I called You friend, for so I thought of You, 
unmindful of Your majesty, I addressed you as O Krsna, O Yadava, O 
Friend, carelessly in the fondness of my love. (11.41) 

yac cavahasartham asat-krto 'si vihara-sayyasana-bhojanesu 

eko 'tha vapy acyuta tat-samaksam tat ksamaye tvam aham aprameyam 

(11.42) 

yat — whatever; ca — also; avahasa-artham — for joking, for the sake of fun; 
asat-krtah - disrespectfully, dishonored; asi — You are; vihara - resting, in 
relaxation; sayya — in lying down; asana — in sitting; bhojanesu - or at meals, 
or while eating together; ekah — alone; atha va — or; api — even; acyuta — O 
Achyuta, O infallible one, Krsna; tat-samaksam - in company, among 
companions, at sight of others; tat — that; ksamaye - begging forgiveness, ask 
forgiveness; tvam — from You; aham — I; aprameyam - immeasurable. 



186 



Sometimes joking I showed disrespect to You, when we played, rested, sat 
in an assembly or at meals, sometimes together (both alone), or at sight of 
others, O Achyuta (Krsna), the Immeasurable, I beg Your forgiveness. 
(11.42) 

pitasi lokasya caracarasya tvam asya pujyas ca gurur gariyan 
na tvat-samo 'sty abhyadhikah kuto 'nyo loka-traye 'py apratima- 
prabhava (11.43) 

pita — the father; asi — You are; lokasya — of the world; cara — moving; 
acarasya — and unmoving; tvam — You are; asya — of this; pujyah - to be 
honoured, to be referred, worshipable; ca — also; guruh — guru; gariyan — 
greatest; na — never; tvat-samah — equal to You; asti — is; abhyadhikah - 
greater, surpassing; kutah - how could there be, how is it possible; anyah — 
other; loka-traye — in the three worlds; api — also; apratima-prabhava - Most 
excellent your power, O immeasurable power, O being of unequalled power. 

You are the Father of the moving and unmoving world, You are worthy of 
all honour, the greatest guru of the world. There is none like You, how 
could there be a greater? Most excellent Your power in the three worlds. 
(11.43) 

tasmat pranamya pranidhaya kayam prasadaye tvam aham isam idyam 
piteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum (11.44) 

tasmat — therefore; pranamya - bowing, saluting; pranidhaya - prostrating, 
having bent, laying down; kayam — body; prasadaye - longing grace, crave for 
forgiveness, to beg mercy; tvam — to You; aham — I; isam - O Lord; idyam — 
adorable; pita iva — like a father; putrasya — with a son; sakha iva — like a 
friend; sakhyuh — with a friend; priyah — a lover; priya-yah — with the 
dearmost; arhasi — You should; deva - O Lord; sodhum — bear. 

Therefore, bowing down to You, prostrating my body, longing grace of 
You, O Adorable Lord; bear with me, I pray you, as father with son, or 
friend with friend, or lover with the one he loves. (11.44) 

ARJUNA PLEADING FOR THE SUPREME LORD'S RETURN TO HIS 

USUAL FORM 

adrsta-purvam hrsito 'smi drstva bhayena ca pravyathitam mano me 
tad eva me darsaya deva rupam prasida devesa jagan-nivasa (11.45) 



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adrsta-purvam - that which no one has seen before, never seen before; hrsitah - 
ecstatic, delighted, gladdened; asmi - (I) am; drstva - having seen, by seeing; 
bhayena -by fear, out of fear; ca — and; pravyathitam - is possessed, is 
distressed, perturbed; manah — mind; me — my; tat — that; eva — only; me — to 
me; darsaya — show; deva — O God; rupam — form; prasida- forgive (me), have 
mercy, be gracious; deva-isa — O Lord of gods; jagat-nivasa — O refuge of the 
universe, O abode of the universe, O home of the universe . 

I have seen that which no one has seen before, and ecstatic is my joy; yet my 
mind is possessed by fear and trembling. Show me, O God, Your other form 
again, forgive me, O God of gods, Home of the universe! (11.45) 

kiritinam gadinam cakra-hastam icchami tvam drastum aham tathaiva 
tenaiva rupena catur-bhujena sahasra-baho bhava visva-murte (11.46) 

kiritinam — crowned; gadinam — with mace; cakra-hastam — discus in hand; 
icchami - (I) wish; tvam — You; drastum — to see; aham — I; tatha eva - as 
before; tena eva - that same,in that, take up again; rupena — form; catuh- 
bhujena — four-handed; sahasra-baho — O thousand-armed ; bhava — be; visva- 
murte - to whom every form belongs. 

Crowned, with the mace and discus in Your hand, I wish to see You as 
before; take up again Four-armed form, O Thousand-armed, to whom 
every form belongs. (11.46) 

ARJUNA 'S BLESSED PRIVILEGE 

sri-bhagavan uvaca 

maya prasannena tavarjunedam rupam param darsitam atma-yogat 

tejo-mayam visvam anantam adyam yan me tvad anyena na drsta-purvam 

(11.47) 

sri-bhagavan uvaca — the Supreme Lord said; maya — by Me; prasannena - 
favour, gracious; tava — to you; arjuna — O Arjuna; idam — this; rupam — form; 
param — supreme; darsitam - demonstrating, shown; atma-yogat - My Self s 
mysterious power, by my own yoga power; tejah-mayam - glorious, full of 
splendour; visvam - all-embracing, universal; anantam - infinite, endless, 
unlimited; adyam - primeval, original; yat — which; me — My; tvat anyena - 
except you, besides you; na drsta-purvam - seen before, no one has previously 
seen. 

The Supreme Lord said: I desired to show you favour, Arjuna, 
demonstrating to you My Self s mysterious power (dtmayoga) in its All- 



188 



highest Form, glorious, all-embracing, infinite, primeval, which none has 
seen before except you. (11.47) 

na veda-yajnadhyayanair na danair na ca kriyabhir na tapobhir ugraih 
evam-rupah sakya aham nr-loke drastum tvad anyena kuru-pravira 
(11.48) 

na - not, never; veda-yajna — by sacrifice; adhyayanaih — or Vedic study; na 
veda-yajnadhyayanaih - by the study of the Vedas and of Yajna; na - not, 
never; danaih — by charity, by gifts, by giving of alms; na - not, never; ca — 
and; kriyabhih — by rituals; na - not, never; tapobhih - by sharp austerities, by 
serious penances; ugraih — severe; evam-rupah — in such a form; sakyah - (am) 
possible; aham — I; nr-loke — in the world of man; drastum - to to reveal, be 
seen; tvat — than you; anyena — by another; kuru-pravira - O great hero of the 
Kurus, O best among the Kuru warriors. 

Not by the Vedas, not by sacrifice, not by deep study or the giving of alms, 
not by rituals or sharp austerity, can I be seen in such a form in the world 
of men: to you alone I have revealed it, O hero of the Kurus (Arjuna). 
(11.48) 

ma te vyatha ma ca vimudha-bhavo drstva rupam ghoram idrn mamedam 
vyapeta-bhih prita-manah punas tvam tad eva me rupam idam prapasya 
(11.49) 

ma - do not, et it not be; te - (to) you; vyatha - tremble, fear; ma — not ; ca - 
and, also; vimudha-bhavah - bewilderment, perplexed; drstva - having seen, by 
seeing; rupam — form; ghoram - awful, terrible, horrible; idrk - this, such, as it 
is; mama — My; idam — this; vyapeta-bhih - banish all fear, free from all fear; 
prita-manah - rejoicing heart, pleased in mind; punah — again; tvam — you; tat - 
- that; eva — even; me — My; rupam — form; idam — this; prapasya - see, 
behold. 

Do not tremble nor be perplexed, because you have seen this awful Form of 
Mine. Banish all fear, and let your heart rejoice: see again that same 
familiar form of Mine. (11.49) 

THE RETURN TO THE GENTLE HUMAN FORM 

sanjaya uvaca 

ity arjunam vasudevas tathoktva svakam rupam darsayam asa bhuyah 

asvasayam asa ca bhitam enam bhutva punah saumya-vapur mahatma 

(11.50) 



189 



sanjayah uvaca — Sanjaya said; iti — thus; arjunam — to Arjuna; vasudevah - 
Vasudeva, Krsna; tatha — so; uktva - having spoken; svakam — His own; rupam 
— form; darsayam asa — showed; bhuyah — again; asvasayam asa - consoled, 
encouraged; ca — and; bhitam - who was terrified; enam — him; bh utva — 
becoming; punah — again; saumya-vapuh - of gentle form; maha-atma — the 
Noble Soul, Krsna. 

Sanjaya said: having so spoken, the son of Vasudeva {Krsna) showed 
Arjuna His own form again; and the Noble Soul (Mahatman, the great-souled 
one, Krsna) assumed the body of a friend, and consoled him who was 
terrified. (11.50) 

arjuna uvaca 

drstvedam manusam rupam tava saumyam janardana 

idanim asmi samvrttah sa-cetah prakrtim gatah (11.51) 

arjunah uvaca — Arjuna said; drstva - having seen; idam — this; manusam — 
human; rupam — form; tava — Your; saumyam — gentle; janardana - O 
Janardana, O chastiser of the enemies, Krsna; idanim — now; asmi - (I) am; 
samvrttah — settled; sa-cetah - with mind; prakrtim - to nature, to my own 
nature, to my normal state; gatah — returned. 

Arjuna said: Now that I see Your gentle human form again, O Janardana 
(Krsna), I have returned to my senses, and to my normal state. (11.51) 

THE MESSAGE OF THE COSMIC FORM 

sri-bhagavan uvaca 

su-durdarsam idam rupam drstavan asi yan mama 

deva apy asya rupasya nityam darshana-kanksinah (11.52) 

sri-bhagavan uvaca — the Supreme Lord said; su-durdarsam - very hard to see, 
very difficult to see; idam — this; rupam — form; drstavan asi - which you have 
seen; yat — which; mama - My, of Mine; devah — gods; api — also; asya — this; 
rupasya - of form; nityam - perpetually, eternally; darshana-kanksinah - 
longing to see, desiring to see, aspiring to see. 

The Supreme Lord said: This, My Form which you have seen is very hard 
to see. Truly, this is the form the gods (devas) themselves are perpetually 
longing to see. (11.52) 



190 



naham vedair na tapasa na danena na cejyaya 

sakya evam-vidho drastum drstavan asi mam yatha (11.53) 

na - not, never; aham — I; vedaih - by the Vedas; na - not, never; tapasa - by 
austerity, by serious penances; na - not, never; danena - by gift, by the giving 
of alms, by charity; na - not, never; ca — and; ijyaya - by sacrifice, by worship, 
by performance of rituals; sakyah — it is possible, can be; evam-vidhah — like 
this; drastum - to be seen; drstavan - seeing; asi — you are; mam — Me; yatha — 
as. 

Not by the Vedas or austerity, not by the giving of alms or the performance 
of rituals can I be seen in the way you just saw Me. (11.53) 

bhaktya tv ananyaya sakya aham evam-vidho 'rjuna 
jnatum drastum ca tattvena pravestum ca Parantapa (11.54) 

bhaktya — by devotion; tu — indeed; ananyaya - single-minded (to Me alone); 
sakyah — possible; aham — I; evam-vidhah - in such a form; arjuna — O Arjuna; 
jnatum - to be known; drastum - to be seen; ca — and; tattvena — in reality; 
pravestum — to enter into; ca — and; parantapa - O Parantapa, O vanquisher of 
foes, Arjuna. 

But, by devotion to Me alone can I be known and seen in such a Form and 
as I really am, then so enter into Me, O Parantapa (Arjuna, O vanquisher of 
foes). (11.54) 

THE WHOLE TEACHING OF THE GITA SUMMARISED 

mat-karma-krn mat-paramo mad-bhaktah sanga-varjitah 
nirvairah sarva-bhutesu yah sa mam eti Pandava (11.55) 

mat-karma-krt - perform actions for Me; mat-paramah - looks on Me as the 
supreme, considering Me as the Supreme, making me your highest goal; mat- 
bhaktah - is devoted to Me, being loyal in love to Me; sanga-varjitah - is freed 
from attachment, being unattached; nirvairah — without an enmity, without 
hatred; sarva-bhutesu - towards all creatures, for any being at all, for all 
contingent beings; yah — who; sah — he; mam — to Me; eti — comes; pandava - 
O Pandava, O son of Pandu, Arjuna. 

Perform actions for Me, and make Me your highest goal, be loyal in love 
(bhakta) to me, be unattached, have no hatred for any being at all: for all 
who do so come to Me, O Pandava (Arjuna). (See also 8.22) (11.55) 



191 



In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the eleventh discourse entitled, "Vision of the Cosmic Form". 



192 



Twelfth Discourse 

Bhakti Yoga 

THE WORSHIP OF ISVARA (THE SUPREME LORD) OR AKSARA (THE 

ETERNAL) 

arjuna uvaca 

evam satata-yukta ye bhaktas tvam paryupasate 

ye capy aksaram avyaktam tesam ke yoga-vittamah (12.01) 

arjunah uvaca — Arjuna said; evam — thus; satata - ever, always; yuktah - 
steadfast, integrated, engaged; ye — those who; bhaktah — devotees; tvam — 
You; paryupasate — worship; ye — those who; ca — and; api — also; aksaram - 
the imperishable; avyaktam — the unmanifested; tesam — of them; ke — which; 
yoga-vit-tamah - better knowers of yoga. 

Arjuna said: Those devotees who are ever integrated, and serve You with 
unswerving devotion (bhakta), and others who worship the Imperishable 
Unmanifested, which of them are better knowers of Yoga? (12.01) 

THE WORSHIPPERS OF ISVARA (THE SUPREME LORD) 

sri-bhagavan uvaca 

mayy avesya mano ye mam nitya-yukta upasate 

sraddhaya parayopetas te me yuktatama matah (12.02) 

sri-bhagavan uvaca — the Supreme Lord said; mayi — on Me; avesya — fixing; 
manah — the mind; ye — those who; mam — Me; nitya - ever, always; yuktah - 
steadfast, integrated, engaged; upasate — worship; sraddhaya — with faith; 
paraya - (with) supreme; upetah — endowed; te — they; me — by Me; yukta- 
tamah - the best versed in yoga, most perfect in yoga, the best among; matah - 
(in my) opinion. 

The Supreme Lord said: Those who fix their minds on Me, most integrated, 
worshipping Me filled with supreme faith (supreme Sraddha, transcendental 
faith) are, in My opinion, the best among yogis. (See also 6.47) (12.02) 

THE WORSHIPPERS OF AKSARA BRAHMA, THE CAUSE OF CAUSES 

ye tv aksaram anirdesyam avyaktam paryupasate 
sarvatra-gam acintyam ca kuta-stham acalam dhruvam (12.03) 



193 



ye — those who; tu — verily; aksaram - the imperishable; anirdesyam — 
indefinable; avyaktam — unmanifested; paryupasate — worship; sarvatra-gam — 
all-pervading; acintyam - unthinkable, inconceivable; ca — and; kuta-stham — 
unchanging; acalam - permanent, immovable; dhruvam - the eternal. 

Those who worship the Undefined, the Imperishable Unmanifested, the All- 

pervading and Unthinkable, the Unchanging, the Permanent and Eternal, 

(12.03) 

The Supreme Lord said: Those who fix their minds on Me, most integrated, 

worshipping Me filled with supreme faith {supreme Sraddha, transcendental 

faith) are, in My opinion, the best among yogis. (See also 6.47) (12.02) 

sanniyamyendriya-gramam sarvatra sama-buddhayah 
te prapnuvanti mam eva sarva-bhuta-hite ratah (12.04) 

sanniyamya - having restrained; indriya-gramam — all the senses; sarvatra — 
everywhere; sama-buddhayah - equal-minded, equally disposed; te — they; 
prapnuvanti - attain, achieve; mam — Me; eva — only; sarva-bhuta-hite — for 
the welfare of all living beings, (with) the welfare of others, in the welfare of all 
beings; ratah - engaged, concerned (with). 

Having restrained all the senses, in all things equal-minded, concerned with 
the welfare of others, they also attain Me. (12.04) 

REASONS FOR WORSHIPPING A PERSONAL FORM OF THE 

SUPREME 

kleso 'dhikataras tesam avyaktasakta-cetasam 

avyakta hi gatir duhkham dehavadbhir avapyate (12.05) 

klesah - difficulty, trouble; adhika-tarah - (is) greater, very much; tesam — of 
those; avyakta — to the unmanifested; asakta - cling, set, attached; cetasam — of 
those whose minds; avyakta — toward the unmanifested; hi — for; gatih — goal; 
duhkham - is hard, with trouble; deha-vadbhih — for the embodied; avapyate — 
is reached. 

But, greater is the difficulty of those whose minds cling to the 
Unmanifested; for the goal of the Unmanifested is hard for the embodied 
being to reach. (12.05) 



194 



SALVATION BY WORSHIP OF ISVARA (THE SUPREME LORD) 

ye tu sarvani karmani mayi sannyasya mat-parah 
ananyenaiva yogena mam dhyayanta upasate (12.06) 

ye — those who; tu — but; sarvani — all; karmani — actions; mayi — to Me; 
sannyasya — renouncing, giving up; mat-parah - solely intent to Me, being 
attached to Me; ananyena - solely intent, single-minded, without division; eva — 
even; yogena - with yoga, supreme goal (yogena, brought en rapport with the 
remainder of the sentence); mam — Me; dhyayantah — meditating; upasate - 
worship. 

However, those who renounce their every action to Me, solely intent on Me 
as the Supreme Goal, and worship Me, meditating on Me, with steadfast 
devotion, (12.06) 

tesam aham samuddharta mrtyu-samsara-sagarat 
bhavami na cirat Partha mayy avesita-cetasam (12.07) 

tesam - for them; aham — I; samuddharta - lifting up, the saviour, the deliverer; 
mrtyu — of death; samsara — in material existence; sagarat — from the ocean; 
mrtyu-samsara-sagarat - out of the ocean of the mortal samsara (the round of 
birth, death, and rebirth); bhavami - (I )become; na — not; cirat — after a long 
time; partha — O son of Partha, Arjuna; mayi — on Me; avesita — fixed; cetasam 
— of those whose minds. 

These I will soon lift up on high out of the ocean of the mortal samsara (the 

round of birth, death and rebirth), O Partha (Arjuna), for their minds are 
fixed on Me. (12.07) 

mayy eva mana adhatsva mayi buddhim nivesaya 
nivasisyasi mayy eva ata urdhvam na samsayah (12.08) 

mayi — on Me; eva — certainly; manah — mind; adhatsva — fix; mayi - in Me; 
buddhim - (your) intellect; nivesaya - abode, place; nivasisyasi — you will live; 
mayi — in Me; eva — alone; atah urdhvam - hereafter, thereafter; na - not, 
never; samsayah — doubt. 

Fix your mind on Me only, and let your intellect dwell within Me; then in 
very truth (eva) you will abide hereafter in Me alone. (12.08) 



195 



ABHYASA-YOGA 

atha cittam samadhatum na saknosi mayi sthiram 
abhyasa-yogena tato mam icchaptum Dhananjaya (12.09) 

atha — if; cittam — mind; samadhatum — to fix; na — not; saknosi — you are 
able; mayi — on Me; sthiram — steadily; abhyasa-yogena — by the yoga of 
constant practice; tatah — then; mam — Me; iccha - long, wish, desire; aptum - 
to reach, to get; dhanam-jaya - O Dhananjaya, O winner of wealth, Arjuna. 

But, if you are unable to fix firmly your mind (citta) on Me, then long to 
reach Me by the practise of Abhyasa-yoga (any other spiritual discipline and 
exercises for self-realisation, also the act of listening to the teaching of the srutis 
(sacred knowledge, especially the Upanishads) with a view to obtain knowledge; 
or, the practise of dhyana with a firm resolve.), O Dhananjaya (Arjuna). 
(12.09) 

SERVICE TO THE SUPREME LORD 

abhyase 'py asamartho 'si mat-karma-paramo bhava 
mad-artham api karmani kurvan siddhim avapsyasi (12.10) 

abhyase — in practice; api — also; asamarthah - incapable, unable; asi — you 
are; mat-karma - intent to work; paramah — dedicated to; mat-karma-paramah - 

— intent on doing actions for my sake, work for me; bhava - become, making; 
mat-artham — for My sake; api — also; karmani — actions; kurvan — 
performing; siddhim — perfection; avapsyasi - you will attain, you will achieve. 

If you are incapable even to practise Abhyasa-yoga, then work and act for 
Me, making this your intent. Even by performing all actions for Me, you 
will attain perfection. (See also 9.27, 18.46) (12.10) 

ABANDONING THE FRUITS OF ACTIONS 

athaitad apy asakto 'si kartum mad-yogam asritah 
sarva-karma-phala-tyagam tatah kuru yatatmavan (12.11) 

atha — even if; etat — this; api — also; asaktah — unable; asi - (you) are; kartum 

— to do; mat — my; yogam - devotion, yoga; asritah - refuged in, for me alone; 
sarva-karma — of all actions; phala — of the fruit; tyagam — renunciation; 
sarva-karma-phala-tya.ga.rn — the renunciation of the fruits of all actions; tatah 

— then; kuru — do; yata-atma-van — self-controlled. 



196 



Then, even if you are unable to do this, then gird up your loins in devotion 
for Me alone (reading udygam with some MSS for mad-yogam), and self- 
controlled, renounce the fruits of your actions. (12.11) 

KARMA YOGA (RENUNCIATION) IS THE BEST START 

sreyo hi jnanam abhyasaj jnanad dhyanam visisyate 

dhyanat karma-phala-tyagas tyagac chantir anantaram (12.12) 

sreyah — better; hi — indeed; jnanam — knowledge; abhyasat — than practice; 
jnanat — than knowledge; dhyanam — meditation; visisyate — is considered 
better; dhyanat — than meditation; karma-phala-tyagah — renunciation of the 
fruits of actions; tyagat — from renunciation; santih — peace; anantaram — 
immediately. 

For better is knowledge than mere practise, better than knowledge is 
meditation; and better than meditation is the renunciation of the fruits of 
actions: renunciation leads immediately to peace. (See more on 
renunciation in 18.02, and 18.09) (12.12) 

THE QUALITIES OF A DEVOTEE 

advesta sarva-bhutanam maitrah karuna eva ca 

nirmamo nirahankarah sama-duhkha-sukhah ksami (12.13) 

advesta - not hating; sarva-bhutanam — toward contingent beings; maitrah — 
friendly; karunah - compassionate, kindly; eva — even; ca — and; nirmamah - 
without attachment; nirahankarah — without egoism; sama — equal; duhkha — 
in distress, in pain; sukhah — and happiness, and in pleasure; ksam i - 
forbearing, forgiving. 

Let him feel hatred for no contingent being, but be friendly and 
compassionate, without attachment and egoism, remaining the same in 
pleasure as in pain, and forbearing. (12.13) 

santustah satatam yogi yatatma drdha-niscayah 

mayy arpita-mano-buddhir yo mad-bhaktah sa me priyah (12.14) 

santustah - contented, satisfied; satatam - ever, always; yogi - the practitioner; 
yata-atma — self-controlled; drdha-niscayah - possessed with solid conviction, 
with determination; mayi — on Me; arpita - dedicated, integrated, engaged; 
manah — mind; buddhih — and intellect; yah — who; mat-bhaktah — My 
devotee; sah — he; me — to Me; priyah — dear. 



197 



Ever content and integrated, self-controlled, possessed with solid 
conviction, with mind and intellect steeped in Me, he, My devotee, is dear to 
Me. (12.14) 

yasman nodvijate loko lokan nodvijate ca yah 
harsamarsa-bhayodvegair mukto yah sa ca me priyah (12.15) 

yasmat — from whom; na - not, never; udvijate - is agitated; lokah - the world; 
lokat — from the world; na - not, never; udvijate — is agitated; ca — and; yah — 
who; harsa - (from) joy, exaltation; amarsa — envy; bhaya — fear; udvegaih — 
and anxiety, disquiet; muktah — freed; yah — who; sah — he; ca — and; me — to 
Me; priyah — dear. 

He, by whom the world is not afflicted, and who does not afflict the world, 
who is free from exaltation, envy, fear and disquiet, he is likewise dear to 
Me. (12.15) 

anapeksah sucir daksa dasino gata-vyathah 
sarvarambha-parityagi yo mad-bhaktah sa me priyah (12.16) 

anapeksah - unconcerned, free from wants, neutral; sucih — pure; daksah - 
skilled, expert; udasinah - indifferent, free from care, unconcerned; gata- 
vyathah - no worrying, untroubled, freed from all distress; sarva-arambha - 
(renouncing) every (selfish) undertaking, of all endeavors; parityagi - 
renouncer, renouncing; yah — who; mat-bhaktah — My devotee; sah — he; me — 
to Me; priyah — dear. 

He who is unconcerned, pure, skilled, indifferent, who is not worrying, 
renouncing every selfish initiative, he, My devotee, is dear to Me. (12.16) 

yo na hrsyati na dvesti na socati na kanksati 
subhasubha-parityagi bhaktiman yah sa me priyah (12.17) 

yah — who; na - not, never; hrsyati - rejoices, takes pleasure; na - not, never; 
dvesti — hates; na - not, never; socati -grieves, laments; na - not, never; 
kanksati — desires; subha — of the good, fortune; asubha - evil, misfortune; 
parityagi — renouncing; bhakti-man - full of devotion; yah — who; sah - he ; me 
— to Me; priyah — dear. 

He who neither rejoices, nor hates, nor grieves, nor desires, renouncing 
fortune and misfortune, who is full of devotion (bhaktimat), he is dear to Me. 

(12.17) 



198 



samah satrau ca mitre ca tatha manapamanayoh 
sitosna-sukha-duhkhesu samah sanga-vivarjitah (12.18) 

samah - the same, alike, equal; satrau — to enemy; ca — and; mitre - to friend; 
ca — and; tatha - as, also; mana — in honour; apamanayoh — and dishonour; sita 

- in cold; usna — heat; sukha — pleasure; duhkhesu — and pain; samah - alike, 
the same ; sanga-vivarjitah — free from all attachment. 

He who is alike to enemies and friends, as well as towards honour and 
dishonour, alike in cold and heat, in pleasure as in pain, and who is free 
from attachment, (12.18) 

tulya-ninda-stutir mauni santusto yena kenacit 
aniketah sthira-matir bhaktiman me priyo narah (12.19) 

tulya - unmoved, equal; ninda - in blame, in defamation; stutih — and praise; 
mauni — silent; santustah - satisfied, contented; yena kenacit — with anything, 
with whatever; aniketah - homeless, having no residence, who does not care for 
any residence, and satisfied with whatever comes his way; sthira matih - steady- 
minded; bhakti-man - full of devotion; me — to Me; priyah — dear; narah - that 
man. 

Unmoved by praise and blame, who is silent, homeless, satisfied with 
whatever comes his way, steady-minded, full of devotion, that man is dear 
to Me. (12.19) 

THE IMPORTANCE OF DEVELOPING SPIRITUAL QUALITIES 

ye tu dharmamrtam idam yathoktam paryupasate 
sraddadhana mat-parama bhaktas te 'tiva me priyah (12.20) 

ye — who; tu — but; dharma — dharma; amrtam - life-giving, nectar; 
dharmamrtam — immortal dharma, life-giving knowledge; idam — this; yatha — 
as; uktam - taught, declared, said; paryupasate - partake, follow, completely 
engage; sraddadhanah — with full of faith, endued with Shraddha; mat-paramah 

- making Me their goal, regarding Me as their supreme; bhaktah — devotees; te - 

- they; ativa - especially, exceedingly; me — to Me; priyah — dear. 

But, those who partake in this life-giving knowledge (amrita- dharma) as 
taught above, full of faith, making Me their goal, and devoted, they are 
especially dear to Me. (12.20) 



199 



In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the twelfth discourse entitled, "Bhakti Yoga". 



200 



Thirteenth Discourse 

The Field and the Knower (Matter and Spirit) 

PRAKRITIAND PURUSHA COMPRISE EVERYTHING 

arjuna uvaca 

prakrtim purusam caiva ksetram ksetra-jnam eva ca 

etad veditum icchami jnanam jneyam ca Kesava (Most MSS omit this verse.) 

arjunah uvaca — Arjuna said; Prakrtim - the Prakriti, nature; Purusam — the 
Purusha; ca — and; eva — even; ksetram — the field; ksetra-jnam — the knower 
of the field; eva — even; ca — and; etat — this; veditum - to know, to understand; 
icchami - (I) wish; jnanam — knowledge; jneyam — the object of knowledge, 
what ought to be known; ca — and; kesava — O Kesava, Krsna. 

Arjuna said: What is Prakriti and Purusha (Matter and Spirit)! What is the 
'Field' and what is the "Knower of the Field'? Also, what is knowledge and 
that which ought to be known? These, Kesava (Krsna), I would like to know. 

(Most MSS omit this verse.) 

UNIQUENESS OF THE 'FIELD' AND THE 'KNOWER OF THE FIELD 

sri-bhagavan uvaca 

idam sariram Kaunteya ksetram ity abhidhiyate 

etad yo vetti tarn prahuh ksetra-jna iti tad-vidah (13.01) 

sri-bhagavan uvaca - the Supreme Lord said; idam — this; sariram — body; 
kaunteya - O Kaunteya, O son of Kunti; ksetram — the field; iti — thus; 
abhidhiyate — is called; etat — this; yah — who; vetti — knows; tarn — him; 
prahuh - is called; ksetra-jnah — the knower of the field; iti — thus; tat-vidah — 
by those who know that. 

The Supreme Lord said: This body, O son of Kunti (Arjuna), is called the 
'Field' (ksetra), and he who knows it, is the 'Knower of the Field' 
(ksetrajha), by the Sages who understand these things. (13.01) 

ksetra-jnam capi mam viddhi sarva-ksetresu bharata 
ksetra-ksetrajnayor jnanam yat taj jnanam matam mama (13.02) 

ksetra-jnam — the knower of the field; ca — and; api — also; mam — Me; viddhi - 
- know; sarva — all; ksetresu - in all fields; bharata — O son of Bharata, Arjuna; 



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ksetra - of the field; ksetra-jnayoh — and the knower of the field; jnanam - 
knowledge of; yat — which; tat — that; jnanam — knowledge; matam — opinion; 
mama — My. 

Recognise Me as the Knower of the Field in all Fields (ksetras), O Bharata 
(Arjuna). Knowledge of the Field and the Knower of the Field is in My 
opinion true knowledge. (13.02) 

PRECIS OF THE TEACHING 

tat ksetram yac ca yadrk ca yad-vikari yatas ca yat 
sa ca yo yat-prabhavas ca tat samasena me srnu (13.03) 

tat — that; ksetram — field; yat — what; ca — and; yadrk - what it is; ca — and; 
yat - what its; vikari — modifications; yatah - (from) which; ca — and; yat — 
what; sah — he; ca — and; yah — who; yat - what; prabhavah - (what his) 
powers; ca — and; tat — that; samasena — in brief; me — from Me; srnu - hear. 

What the Field (ksetra) is and what it is like, what its modifications 
(changes, associations, transformations) are and which derives from which, 
and who He is (ksetrajna, the Knower of the Field), and what his powers (var: 
nature) are, hear now briefly from Me. (13.03) 

THE VEHICLES OF REVELATION, THE TEACHING EXTOLLED 

rsibhir bahudha gitam chandobhir vividhaih prthak 
brahma-sutra-padais caiva hetumadbhir viniscitaih (13.04) 

rsibhih - by Rishis, by the wise sages; bahudha — in many ways; gitam — sung; 
chandobhih — by Vedic hymns, in chants; vividhaih — various; prthak — 
distinctive; brahma-sutra padaih - (and) in suggestive verses of Brahman; 
padaih — ca — and; eva — even; hetu-madbhih - full of reasoning; viniscitaih — 
persuasive. 

In different ways has it been sung by Rishis, in various distinctive hymns, 
and in suggestive verses about Brahman (Brahma-sutra short terse sayings 
concerning the Supreme Being), full of reasoning and persuasiveness. (13.04) 

THE CONSTITUENTS OF THE 'FIELD' (KSETRA), MATTER IN ALL 

ITS FORMS 

maha-bhutany ahankaro buddhir avyaktam eva ca 
indriyani dasaikam ca panca cendriya-gocarah (13.05) 



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maha-bhutani — the great elements; ahankarah — ego; buddhih — intellect; 
avyaktam — the unmanifested; eva — even; ca — and; indriyani — the senses; 
dasa- - ten; etem — one; ca — and; panca — five; ca — and; indriya-go-carah — 
the objects of the senses. 

The great elements, the ego (ahamkara), intellect (buddhi), the 
Unmanifested, the ten senses and the one, and the five sense-objects of the 
senses (the five organs of knowledge, or senses, the five organs of action, the 
mind, and the objects cognised by each of the five senses); (13.05) 

iccha dvesah sukham duhkham sanghatas cetana dhrtih 
etat ksetram samasena sa-vikaram udahrtam (13.06) 

iccha — desire; dvesah — hatred; sukham — pleasure; duhkham — pain; 
sanghatah — the aggregate; cetana — intelligence; dhrtih - constancy, fortitude; 
etat — this; ksetram — field; samasena — briefly; sa-vikaram — with 
modifications; udahrtam - are called, been described. 



Desire, hate, pleasure, pain, combination (the body), intelligence, and 
constancy - these, briefly, are called the 'field' together with its associations 

(modifications, transformations). (See also 7.04) (13.06) 

SELF-CULTURE ENCOURAGING SELF-KNOWLEDGE 

amanitvam adambhitvam ahimsa ksantir arjavam 
acaryopasanam saucam sthairyam atma-vinigrahah (13.07) 

amanitvam — humility; adambhitvam - modesty, pridelessness; ahimsa - non- 
violence; ksantih — forgiveness; ariavam — uprightness; acarya-upasanam - 
service of the teacher; saucam — purity; sthairyam - steadfastness, resoluteness; 
atma-vinigrahah — self-control. 

Humility, modesty, non-violence, forgiveness, uprightness (morality), service 
of the teacher, purity, resoluteness, self-control, (13.07) 

indriyarthesu vairagyam anahankara eva ca 
janma-mrtyu-jara-vyadhi- duhkha-dosanudarshanam (13.08) 

indriya-arthesu - things of sense; vairagyam — dispassion; anahankarah - 
absence of egoism; eva — even; ca — and; janma — of birth; mrtyu — death; jara 



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— old age; vyadhi — sickness, disease; duhkha - and pain; dosa - (of) evil; 
anudarshanam - insight, perception; janma-mrtyu-jara-vyadhi-duhkha- 
dosanudarshanam — insight of evil into birth, death, old age, disease and pain. 

s 

Dispassion towards the things of sense, and also absence of egoism, insight 

of evil into birth, death, old age, disease and pain; (13.08) 

asaktir anabhisvangah putra-dara-grhadisu 
nityam ca sama-cittatvam istanistopapattisu (13.09) 

asaktih - detachment, non-attachment; anabhisvangah - absence of 
identification of self; putra — for son; dara — wife; grha-adisu - home and such 
things.; nityam — constant; ca — and; sama-cittatvam - equal-mindedness; ista - 
the pleasing, the desirable; anista - and the unpleasing, and the undesirable; 
upapattisu - in whatever happens, on the attainment; istanistopapattisu - on the 
attainment of the pleasing and the unpleasing. 

Detachment, absence of identification of self with son, wife, home and such 
things, and a constant equal-mindedness in whatever happens, pleasing and 
unpleasing; (13.09) 

mayi cananya-yogena bhaktir avyabhicarini 
vivikta-desa-sevitvam aratir jana-samsadi (13.10) 

mayi — to Me; ca — and; ananya-yogena - in yoga of union, by the yoga of non- 
separation; bhaktih — devotion; avyabhicarini — unswerving; vivikta — to 
solitary; desa — places; sevitvam - resorting, dwelling; aratih - taking no 
pleasure, being without attachment, distaste; jana-samsadi - in the company of 
worldly people, for the society of men. 

Unswerving, concentrated, disciplined devotion to Me in yoga of union, 
dwelling apart in solitary places, taking no pleasure in the company of 
worldly people; (13.10) 

adhyatma-jnana-nityatvam tattva-jnanartha-darshanam 
etajjnanam iti proktam ajnanam yad ato 'nyatha (13.11) 

adhyatma - concerning the self; jnana — in knowledge; nityatvam — constancy; 
adhyatma-jnana-nityatvam - permanence in the knowledge of the Self; tattva- 
jnana artha darshanam - perception of the goal of true knowledge; etat — this; 
jnanam — knowledge; iti — thus; proktam — declared; ajnanam — ignorance; yat 

— which; atah — from this; anyatha - opposed, other, all else. 



204 



Permanence in the knowledge of the Self (adhyatma; see also 7.29), 
perception of the goal of true knowledge, all this is declared to be 
knowledge, all else is ignorance. (13.11) 

BRAHMAN THE KNOW ABLE BEYOND SPEECH AND THOUGHT 

jneyam yat tat pravaksyami yaj jnatvamrtam asnute 
anadi mat-param brahma na sat tan nasad ucyate (13.12) 

jneyam - what is to be known, the knowable; yat — which; tat — that; 
pravaksyami - (I) will describe, shall now explain; yat — which; jnatva — 
knowing; amrtam — immortality; asnute - (one) attains; anadi mat - the 
beginningless; param — supreme; brahma — Brahman; na - not, neither; sat — 
being; tat — that; na - not, nor; asat - non-being; ucyate - is called, is said to be, 
which is neither. 

What is to be known I will describe to you, by knowing which one attains 
immortality: the beginningless Supreme Being {Para-Brahma), which is 
neither 'sat' (being) nor 'asat' (non-being) (lies beyond the cause and effect)', 
(See also 9.19, 11.37, and 15.18) (13.12) 

BRAHMAN IS THE SOURCE OF EVERYTHING 

sarvatah pani-padam tat sarvato 'ksi-siro-mukham 
sarvatah srutimal loke sarvam avrtya tisthati (13.13) 

sarvatah — everywhere; pani - with hands; padam - and feet; tat — that; 
sarvatah — everywhere; aksi - with eyes; sir ah — heads; mukham — mouths; 
sarvatah — everywhere; sruti-mat - with ears; loke — in the world; sarvam — all; 
avrtya - having developed; tisthati — exists. 

With hands and feet on every side, with eyes, heads, mouths and ears on 
every side, He (That) abides in the world, enveloping all. (See also RV 
10.81.03, ShU 3.16) (13.13) 

BRAHMAN IS UNCONDITIONED 

sarvendriya-gunabhasam sarvendriya-vivarjitam 
asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca (13.14) 

sarva indriya guna abhasam - shedding light by the functions of all the senses, 
shedding light on all the constituents; sarva — of all; indriya — senses; guna — of 
the constituents; abhasam - the light shining, the shined light \sarva — all; 



205 



indriya — senses; vivarjitam — being without; asaktam — unattachment; sarva- 
bhrt - supporting everything; ca — and; eva — even; nirgunam - free from 
constituents; guna-bhoktr — experiencer of the constituents (gunas); ca — and. 

Devoid of all the senses, He, yet, sheds light on all their constituents (Gunas, 
the three modes of Matter or Nature)', unattached, and yet supporting 
everything; free from constituents (Gunas, the three modes of Matter or 
Nature), yet, experiencing them. (13.14) 

BRAHMAN IS ALL 

bahir antas ca bhutanam acaram caram eva ca 
suksmatvat tad avijneyam dura-stham cantike ca tat (13.15) 

bahih - outside, without,; antah - within, inside; ca — and; bhutanam — of all 
beings; acaram — immoving; caram — movable; eva — also; ca — and; 
suksmatvat — on account of being subtle, by reason of its subtely; tat — that; 
avijneyam — unknowable; dura-stham — far away; ca — and; antike — near; ca — 
and; tat — that. 

Within all beings, and yet outside them; immovable and also movable; by 
reason of His subtlety, He (That, tat) is incapable of being known; far away 
He (That, tat) stands near. (13.15) 

BRAHMAN IS THE ONE 'SELF' (HIGHER SELF) IN ALL 

avibhaktam ca bhutesu vibhaktam iva ca sthitam 
bhuta-bhartr ca tajjneyam grasisnu prabhavisnu ca (13.16) 

avibhaktam - undevided, without division; ca — and; bhutesu — in beings; 
vibhaktam — divided; iva — as if; ca — and; sthitam - abiding, existing, situated; 
bhuta-bhartr - the upholder of beings; ca — and; tat — that; jneyam - that which 
should be known; grasisnu — devouring; prabhavisnu — generating; ca — and. 

Undivided, in beings He (That, tat) abides seeming divided: This is 'That' 
(tat) which should be known as the One who upholds, devours and 
generates all beings. (See also 11.13, and 18.20) (13.16) 

BRAHMA IS THE LIGHT THAT SHINES ON ALL 

jyotisam api tajjyotis tamasah param ucyate 

jnanam jneyam jnana-gamyam hrdi sarvasya visthitam (13.17) 



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jyotisam - of lights, in all luminous objects; api — even; tat — that; jyotih — 
light; tamasah — from darkness; param — beyond; ucyate — is said; jnanam — 
knowledge; jneyam - that which can be known; jnana-gamyam - the object of 
knowledge; hrdi — in the heart; sarvasya — of all; visthitam - seated, situated. 

That (tat), the Light of all lights is said to be 'Beyond darkness'; 
Knowledge, the object of knowledge, and that which can be known only 
through knowledge, seated in the hearts of all. (See also 15.06 and 15.12, 
and MuU 3.01.07, ShU 3.08) (13.17) 

THROUGH DEVOTION THE LIGHT IS REVEALED, BHAKTI 

EVOLVING IN JUANA 

iti ksetram tatha jnanam jneyam coktam samasatah 
mad-bhakta etad vijnaya mad-bhavayopapdyate (13.18) 

iti — thus; ksetram — the field (the body); tatha - as well as,also; jnanam — 
knowledge; jneyam — the knowable; ca — and; uktam - have been explained, 
described; samasatah - briefly, in summary; mat-bhaktah — My devotee; etat — 
this; vijnaya — knowing; mat-bhavaya — to My being; upapadyate — enters. 

So, the 'Field' (ksetra, the body), 'Knowledge' and the 'Object of 
Knowledge', have been briefly explained. My devotee, knowing this, enters 
into My Being. (13.18) 

PRAKRITI (MATTER, NATURE) AND PURUSHA (SELF, ATMA, SPIRIT) 

ARE ETERNAL VALUES 

prakrtim purusam caiva viddhy anadi ubhav api 

vikarams ca gunams caiva viddhi prakrti-sambhavan (13.19) 

prakrtim — Prakriti (matter, nature); purusam — Purusha; ca — and; eva - even; 
viddhi — know; anadi - without commencement, without beginning; ubhau — 
both; api — also; vikaran - changes, modifications, associations, 
transformations; ca — and; gunan - constituents, gunas, the three modes of 
nature; ca — and; eva — even; viddhi — know; prakrti - Prakriti, material nature; 
sambhavan - arise from, born of, produced of. 

Know that Prakriti (matter, nature) and Purusha (Self, Atma, Spirit) are both 
without commencement; and know also that changes (modifications, 
associations, transformations) and constituents (Gunas, the three modes of 
Matter or Nature) arise from Prakriti (matter, nature). (13.19) 



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karya-karana-kartrtve hetuh prakrtir ucyate 

purusah sukha-duhkhanam bhoktrtve hetur ucyate (13.20) 

karya-karana-kartrtve — of the production of the body and the senses ; hetuh — 
the cause; prakrtih — Prakriti (matter, nature) ; ucyate — is said (to be); purusah 
— Purusha; sukha — of pleasure; duhkhanam — and pain; bhoktrtve - in the 
experience; hetuh — the cause; ucyate — is said to be. 

Prakriti {matter, nature) is said to be the source cause, of the production of 
the body and the senses {effect and instruments). Purusha {Self, Atmd, Spirit) 
is said to be the cause, in the experience of pleasures and pains. (13.20) 

THE RESULT OF MUNDANE LIFE 

purusah prakrti-stho hi bhunkte prakrti-jan gunan 
karanam guna-sango 'sya sad-asad-yoni-janmasu (13.21) 

purusah — Purusha; prakrti-sthah - positioned in Prakriti; hi - indeed, certainly; 
bhunkte - experiencing, enjoys; prakrti-jan - born of Prakriti; gunan - 
constituents, gunas, the modes of nature; karanam — the cause; guna-sangah - 
attachment to the consituents; asya — of his; sat-asat — in good and bad; yoni — 
wombs; janmasu - of births. 



For this Purusha {Self, Atmd, Spirit) is positioned in Prakriti {matter, nature), 
experiencing its 'constituents' born of Prakriti. Attachment to the 
constituents {Gunas, the three modes of Matter or Nature) is instrumental in 
taking birth in good and bad wombs. (13.21) 

BRAHMA-JNANA CHASES AWAY THE DELUSION OF BIRTH 

upadrastanumanta ca bharta bhokta mahesvarah 
paramatmeti capy ukto dehe 'smin purusah parah (13.22) 

upadrasta - surveyor, spectator, overseer; anumanta - approver, permitter; ca — 
and; bharta - supporter; bhokta - experiencer, enjoyer; maha-isvarah — the 
Great Lord; parama-atma — the Supreme Self; iti — also; ca — and; api — also; 
uktah — is called; dehe — in the body; asmin - (in) this; purusah — Purusha; 
parah — Supreme. 

The Supreme Purusha {Transcendental Enjoyer), here in the body, is also 
called the Surveyor, the Approver, the Supporter, the One who experiences, 
the Great Lord and the Supreme Self. (13.22) 



208 



ya evam vetti purusam prakrtim ca gunaih saha 
sarvatha vartamano 'pi na sa bhuyo 'bhijayate (13.23) 

yah — who; evam — thus; vetti — knows; purusam — Purusha; prakrtim — 
Prakriti; ca — and; gunaih - constituents, gunas, the modes of material nature; 
saha — with; sarvatha — in all ways; vartamanah - may be found (living); api — 
also; na - not, never; sah — he; bhuyah — again; abhijayate — takes his birth, is 
born (enter into rebirth). 

He who in this way knows the Purusha (Self, Atma, Spirit) and Prakriti 
(matter, nature) with its constituents (Gunas, the three modes of Matter or 
Nature), in whatever condition he may be, does not enter into rebirth. 

(13.23) 

THE FOUR PATHS TO SELF-KNOWLEDGE 

dhyanenatmani pasyanti kecid atmanam atmana 
anye sankhyena yogena karma-yogena capare (13.24) 

dhyanena — by meditation; atmani — within the self; pasyanti — see; kecit — 
some; atmanam — the Self; atmana — by the self; anye — others; sankhyena - by 
Sankhya, of philosophical discussion; yogena — by the yoga system; karma- 
yogena — by Karma- Yoga; ca — and; apare — others. 

Through meditation some see the Self in the self by the Self; others by 
Sankhya Yoga (yoga of knowledge), and still others by Karma- Yoga (actions 
without fruitive desires). (13.24) 



anye tv evam ajanantah srutvanyebhya upasate 

te 'pi catitaranty eva mrtyum sruti-parayanah (13.25) 

anye — others; tu — indeed; evam — thus; ajanantah - not conversant, without 
knowledge; srutva - having heard; anyebhyah — from others; upasate — 
worship; te — they; api — also; ca — and; atitaranti - pass beyond, cross beyond, 
transcending; eva — even; mrtyum — death; sruti-parayanah - taking their stand 
on what they have heard, inclined to the process of hearing. 

In addition, others, not conversant in these (spiritual or yoga of knowledge), 
worship as they have heard from others; and even them taking their stand 
on what they have heard (taking their stand on Scriptures), pass also beyond 
death. (13.25) 



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NOTHING EXISTS OUTSIDE THE SELF 

yavat sanjayate kincit sattvam sthavara-jangamam 
ksetra-ksetrajna-samyogat tad viddhi bharatarsabha (13.26) 

yavat — whatever; sanjayate — comes to be; kincit — any; sattvam — being; 
sthavara — unmoving; jangamam — moving; ksetra — of the field; ksetra-jna — 
and the knower of the field; samyogat — by the union of, between; tat - that; 
viddhi — know; bharata-rsabha — O best of the Bharatas, Arjuna. 

Whatever being comes to be, moving or unmoving, O best of the Bharata 
(Arjuna), know this, derives its being from the union of the 'Field' (ksetra) 
and the 'Knower of the Field' (ksetrajna). (See also 7.06) (13.26) 

THE ONE SELF IN ALL 

samam sarvesu bhutesu tisthantam paramesvaram 
vinasyatsv avinasyantam yah pasyati sa pasyati (13.27) 

samam — equally; sarvesu - (in) all; bhutesu - in beings, in contingent beings; 
tisthantam - abiding, residing; parama-isvaram — the Supreme Lord; vinasyatsu 
- among the mortal, among the perishing, in the destructible; avinasyantam - 
among the immortal, the unperishing; yah — who; pasyati — sees; sah — he; 
pasyati — indeed sees. 

He who sees the Supreme Lord abiding ever the same in all contingent 
beings, immortal in the mortal, he indeed sees. (13.27) 

KNOWLEDGE OF THE ONE SELF LEADS TO LIBERATION 

samam pasyan hi sarvatra samavasthitam isvaram 

na hinasty atmanatmanam tato yati param gatim (13.28) 

samam — equally; pasyan — seeing; hi — certainly; sarvatra — everywhere; 
samavasthitam — equally established, situated; isvaram — the Lord; na — not; 
hinasti — destroy; atmana — by the self; atmanam — the self; tatah — then; yati - 
treads, goes, reaches ; param — the highest; gatim - destination, path, goal. 

Perceiving, indeed, the same Lord as equally established everywhere, he 
does not destroy the Self (true Self, Higher Self) by the self (self-sense), and in 
this way, he treads the highest Path (Goal). (13.28) 



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NOT THE 'SELF' BUT PRAKRITI ACTS 

prakrtyaiva ca karmani kriyamanani sarvasah 

yah pasyati tathatmanam akartaram sa pasyati (13.29) 

prakrtya — by Prakriti; eva — alone; ca — and; karmani — actions; kriyamanani - 
- being performed; sarvasah — all; yah — who; pasyati — sees; tatha — also; 
atmanam - the self; akartaram — the no doer, actionless, not in action; sah — he; 
pasyati — sees indeed. 

He who perceives that Prakriti (matter, nature) performs all actions, and 
that the Self (Atmd) engages not in actions, he sees indeed. (See also 3.27, 
5.09 and 14.19) (13.29) 

THE SELF IS THE SOURCE AND THE ABODE OF ALL CONTINGENT 

BEINGS 

yada bhuta-prthag-bhavam eka-stham anupasyati 
tata eva ca vistaram brahma sampadyate tada (13.30) 

yada — when; bhuta — of contingent beings; prthak-bhavam - the diversity; eka- 
stham - abiding, resting in one; anupasyati - sees, perceives; tatah - from that; 
eva — alone; ca — and; vistaram — the expansion, the spreading, the radiation; 
brahma — Brahman; sampadyate - (he) reaches, attains; tada — then. 

When one perceives that, the diversity of contingent beings abides in One, 
and from "That" (tat) only they radiate, then he reaches the Brahman. 
(13.30) 

THE 'SELF' IS NOT AFFECTED BY THE FRUITS OF ACTION 

anaditvan nirgunatvat paramatmayam avyayah 
sarira-stho 'pi Kaunteya na karoti na lipyate (13.31) 

anaditvat - being without beginning, knowing no beginning; nirgunatvat - no 
constituent of matter, being devoid of Gunas; parama atma - the Supreme Self; 
ayam — this; avyayah — imperishable; sarira-sthah - dwelling, seated in the 
body; api — though; kaunteya -O Kaunteya, O son of Kunti, Arjuna; na - not; 
karoti — acts; na lipyate - nor is affected, nor is tainted, nor is he entangled. 

Because this Supreme Self, imperishable, knows no beginning, no 
constituent of Matter (of Nature; Gunas, the three modes of matter), though 



211 



seated in the body, O son of Kunti (Arjuna), neither acts, nor is affected in 
any way. (13.31) 

yatha sarva-gatam sauksmyad akasam nopalipyate 
sarvatravasthito dehe tathatma nopalipyate (13.32) 

yatha — as; sarva-gatam - the all-pervading; sauksmyat - on account of its 
subtlety, due to being subtle; akasam — ether; na - not, never; upalipyate - 
(knowing no) defilement, (is not) tainted, ; sarvatra — everywhere; avasthitah - 
abiding, situated; dehe — in the body; tatha — so; atma — the Self; na - not, 
never; upalipyate - (knowing no) defilement. 

Just as the ether (akasa), pervading everything, knows no defilement on 
account of its subtlety, so does the Self, though everywhere abiding and 
embodied, know no defilement. (13.32) 

THE 'SELF' ILLUMINES ALL 

yatha prakasayaty ekah krtsnam lokam imam ravih 
ksetram ksetri tatha krtsnam prakasayati Bharata (13.33) 

yatha — as; prakasayati - lights, illuminates; ekah — one; krtsnam — the whole; 
lokam — universe; imam — this; ravih — sun; ksetram — this field; ksetri — the 
knower of the field, the Lord of the field; tatha — so; krtsnam - all, entire, 
whole; prakasayati — illumine; bharata — O son of Bharata, Arjuna. 

Just as the one Sun lights up this entire universe, so does the 'Knower of the 
Field' (ksetrajna) illumine this entire 'Field' (ksetra), O Bharata (Arjuna). 
(13.33) 

THE TEACHING SUMMED UP 

ksetra-ksetrajnayor evam antaram jnana-caksusa 
bhuta-prakrti-moksam ca ye vidur yanti te param (13.34) 

ksetra — of the field; ksetra-jnayoh — of the knower of the field; evam — thus; 
antaram — the difference; jnana-caksusa — by the eyes of knowledge; bhuta — 
of beings; prakrti — from Prakriti; moksam - the deliverance, the liberation; ca - 
- and; ye — who; viduh — know; yanti - attain, go, approach; te — they; param — 
the Supreme. 

They who by the eyes of knowledge discern the difference between the 
'Field' (ksetra) and the 'Knower of the Field' (ksetrajna), and the 



212 



deliverance of beings from Prakriti (Matter, the material form), they attain 
the Supreme. (13.34) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the thirteenth discourse entitled, "The Field and the Knower 

(Matter and Spirit)". 



213 



Fourteenth Discourse 



The Three Gunas of Nature 

KNOWLEDGE OF THE ORIGIN OF CREATION IS BASIC FOR 

SALVATION 



sri-bhagavan uvaca 

param bhuyah pravaksyami jnananam jnanam uttamam 

yaj jnatva munayah sarve param siddhimn ito gatah (14.01) 

sri-bhagavan uvaca — the Supreme Lord said; param — supreme; bhuyah — 
again; pravaksyami - (I) will speak, declare, proclaim; jnananam — of all 
knowledges; jnanam — knowledge; uttamam — the best; yat — which; jnatva - 
knowing known, knowing (this); munayah — the sages; sarve — all; param — 
supreme; siddhim - to perfection; itah — from this world; gatah - gone to, 
(attained). 

The Supreme Lord said: Once again I will proclaim the supreme 
knowledge, the best of all knowledges (jnana, doctrine, metaphysical or 
spiritual knowledge), on knowing this, all Sages {Munis) have from this world 
gone to the supreme Perfection. (14.01) 

idam jnanam upasritya mama sadharmyam agatah 
sarge 'pi nopajayante pralaye na vyathanti ca (14.02) 

idam — this; jnanam — knowledge; upasritya - as their refuge, having taken 
refuge, taking shelter of; mama — My; sadharmyam — same nature, My own 
nature; agatah — having attained, having reached; sarge api - also at the time of 
creation; na - not, never; upajayante — are born; pralaye -at the time of 
dissolution, in the annihilation; na - not, nor; vyathanti — are disturbed, are 
failing (nor do they fail); ca — and. 

With this knowledge as their refuge, they reached an order of existence 
equivalent to (sddharmya) My own nature, and are not reborn at the time of 
creation, nor do they fail at the time of dissolution. (14.02) 

EVOLUTION OF CREATION FROM THE UNION OF SPIRIT AND 

MATTER 



214 



mama yonir mahad brahma tasmin garbham dadhamy aham 
sam bhavah sarva-bhutanam tato bhavati bharata (14.03) 

mama — My; yonih — womb; mahat - great ; brahma - (the great) Brahma; 
tasmin — in that; garbham - seed, germ; dadhami — plant; aham — I; sambhavah 
- the birth, the origin; sarva-bhutanam — of all contingent beings; tatah - from 
this; bhavati - becomes, derives; bharata — O son of Bharata, Arjuna. 



My womb is the Great Brahman {Mahat Brahma), O Bharata {Arjuna), in it 
I plant the seed: from this derives the origin of all contingent beings. (See 
also 9.10) (14.03) 

sarva-yonisu Kaunteya murtayah sambhavanti yah 
tasam brahma mahad yonir aham bija-pradah pita (14.04) 

sarva-yonisu — in whatever wombs; kaunteya - O Kaunteya, O son of Kunti, 
Arjuna; murtayah — forms; sambhavanti — they appear, being taken form; yah — 
which; tasam — their; brahma — Brahma; mahat - great; yonih — womb; aham - 
- 1; bija-pradah — the seed-giving ; pita — father. 

In whatever wombs beings take form, O son of Kunti {Arjuna), the Great 
Brahman {Mahat Brahma) is their womb, and I the Father, giver of the seed 

{or, life-giving). (14.04) 

THE CONTINGENTS (GUNAS) BIND THE SOUL 

sattvam rajas tama iti gunah prakrti-sambhavah 
nibadhnanti maha-baho dehe dehinam avyayam (14.05) 

sattvam - Sattva, the mode of goodness; rajah - Rajas, the mode of passion; 
tamah - Tamas, the mode of ignorance; iti - these; gunah - the constituents, 
Gunas, the qualities; prakrti - Prakriti, material nature; sambhavah - born of; 
nibadhnanti - bind; maha-baho - O mighty-armed, Arjuna; dehe - in the body; 
dehinam - the embodied; avyayam - indestructible (sojourner). 

Sattva {goodness), Rajas {passion, activity), Tamas {ignorance, darkness, 
inertia)', these are the 'constituents' {Gunas of Nature) Matter-born {born of 
Prakriti). They bind the embodied soul, O mighty-armed {Arjuna), though 
the indestructible sojourner {the soul) in the body. (14.05) 



215 



THE NATURE AND FUNCTION OF THE GUNAS 

tatra sattvam nirmalatvat prakasakam anamayam 
sukha-sangena badhnati jnana-sangena canagha (14.06) 

tatra - of these; sattvam - Sattva, the mode of goodness; nirmalatvat — being 
stainless; prakasakam - dispensing light, luminous, illuminating; anamayam - 
knowing no sickness; sukha — with happiness; sangena — by attachment; 
badhnati — binds; jnana — with knowledge; sangena — by attachment; ca — and; 
anagha — O sinless one. 

Of these, Sattva (goodness), being stainless, knowing no sickness, dispensing 
light, O sinless one (Arjuna), binds by attachment to happiness (sukha, joy, 
bliss) and by attachment to knowledge. (14.06) 

rajo ragatmakam viddhi trsna-sanga-samudbhavam 

tan nibadhnati Kaunteya karma-sangena dehinam (14.07) 

rajah - rajas, the mode of passion; raga-atmakam - instinct with desire, born of 
desire or lust, of the nature of passion; viddhi — know; trsna - welling up, with 
hankering; sanga - source; samudbhavam - welling up, produced of ; trsna- 
sanga-samudbhavam — the source of longing and attachment; tat — that; 
nibadhnati — binds; kaunteya - O Kaunteya, O son of Kunti, Arjuna; karma- 
sangena — by attachment to action; dehinam — the embodied. 



Know, O son of Kunti (Arjuna), that Rajas (passion) is instinct with desire, 
welling up through longing and attachment, binding the embodied soul by 
the attachment to action. (14.07) 

tamas tv ajnana-jam viddhi mohanam sarva-dehinam 
pramadalasya-nidrabhis tan nibadhnati bharata (14.08) 

tamah -Tamas, inertia, the mode of ignorance; tu — but; ajnana-jam — born of 
ignorance; viddhi — know; mohanam - leading astray, deluding; sarva-dehinam 
— of all embodied beings (souls, men being living souls); pramada — 
heedlessness; pramadalasya-nidrabhih - by heedlessness, indolence and sleep; 
alasya — indolence; nidrabhih — and sleep; tat — that; nibadhnati - binds fast; 
bharata — O Bharata, Arjuna. 

Tamas (ignorance, darkness, inertia) is born of ignorance: know this well. It 
leads astray all embodied souls, O Bharata (Arjuna), binding fast by 
heedlessness, indolence, and sleep. (14.08) 



216 



sattvam sukhe sanjayati rajah karmani bharata 
jnanam avrtya tu tamah pramade sanjayaty uta (14.09) 

sattvam - Sattva, the mode of goodness; sukhe — to happiness; sanjayati - to 
cling, to attach; rajah - Rajas, the mode of passion; karmani - to action; bharata 

- O Bharata, Arjuna; jnanam — knowledge; avrtya - shrouding, stifling, 
covering; tu — but; tamah - Tamas, the mode of ignorance; pramade - to 
heedlessness; sanjayati — binds; uta — but. 

Sattva {goodness) causes one to cling to happiness, Rajas {passion) to action, 
O Bharata {Arjuna), but Tamas {ignorance, inertia, darkness) stifling 
knowledge, binds one to heedlessness. (14.09) 

THE JOINT ACTION OF THE GUNAS 

rajas tamas cabhibhuya sattvam bhavati bharata 

rajah sattvam tamas caiva tamah sattvam rajas tatha (14.10) 

rajah - Rajas, the mode of passion; tamah - Tamas, the mode of ignorance; ca - 

- and; abhibhuya - having dominated, having overpowered, surpassing; sattvam 

- Sattva, the mode of goodness; bhavati - prevailing, becomes prominent; 
bharata — O Bharata, Arjuna; rajah - Rajas, the mode of passion; sattvam - 
Sattva, the mode of goodness; tamah - Tamas, the mode of ignorance; ca — and; 
eva — even; tamah - Tamas, the mode of ignorance; sattvam - Sattva, the mode 
of goodness; rajah -Rajas, the mode of passion; tatha — also. 

Sattva {goodness) prevails, having dominated Rajas (passion) and Tamas 

{ignorance, inertia, darkness), O Bharata (Arjuna), and Rajas {passion) over 
Sattva {goodness) and Tamas (ignorance, inertia, darkness); and Tamas 
{ignorance, inertia, darkness) over Sattva {goodness) and Rajas {passion). 
(14.10) 

WHEN A PARTICULAR GUN IS PREDOMINANT 



sarva-dvaresu dehe 'smin prakasa upajayate 

jnanam yada tada vidyad vivrddham sattvam ity uta (14.11) 

sarva-dvaresu - through all the gates; dehe asmin — in this body; prakasah 
knowledge's light, wisdom-light; upajayate -arises, develops; jnanam ■ 
knowledge; yada — when; tada - then, at that time; vidyat — know; vivrddham 
is predominant; sattvam - Sattva, the mode of goodness; iti — so; uta — indeed. 



217 



When through all the gates (senses) of the body, knowledge's light arises, 
then you must know that Sattva (goodness) is predominant. (14.11) 

lobhah pravrttir arambhah karmanam asamah sprha 
rajasy etanijayante vivrddhe bharatarsabha (14.12) 

lobhah — greed; pravrttih — activity; arambhah - urge, the undertaking, 
endeavour; karmanam - for action; asamah - disquiet, restlessness; sprha - 
ambition, longing, desire; raj as i - Rajas, of the mode of passion; etani — these; 
jay ante - arise, develop; vivrddhe - waxing strong, having become predominant; 
bharata-rsabha — O best of the Bharatas, Arjuna. 

When Rajas (passion) is waxing strong, arise greed (avarice), the urge for 
action, commitment of oneself to action, disquiet and ambition, O best of 
the Bharatas (Arjuna) (14.12) 

aprakaso 'pravrttis ca pramado moha eva ca 
tamasy etanijayante vivrddhe kuru-nandana (14.13) 

aprakasah — darkness; apravrttih - inertness, inactivity; ca — and; pramadah — 
heedlessness; mohah — delusion; eva — even; ca — and; tamasi — inertia; etani — 
these; jayante — arise; vivrddhe - (have become) is predominant; kuru-nandana 
— O descendant of the Kurus, Arjuna. 

Tamas (ignorance, inertia, darkness) constituent is predominant, when 
darkness, inertia, heedlessness, and delusion arise, O descendent of the 
Kurus (Arjuna). (14.13) 

BEHIND THE VEIL OF MORTALITY AS GOVERNED BY THE GUNAS 

yada sattve pravrddhe tu pralayam yati deha-bhrt 
tadottama-vidam lokan amalan pratipadyate (14.14) 

yada — when; sattve - Sattva, the mode of goodness; pravrddhe - (having 
become) predominant; tu - surely, but; pralayam - dissolution, death; yati - 
comes, goes; deha-bhrt — the embodied soul (one) (man is a living soul); tada - 
then, at that time; uttama-vidam - of those who know the Highest, of the great 
sages; lokan — the worlds; amalan - pure, spotless; pratipadyate - reaches, 
attains. 

However, when the embodied soul comes to face the body's dissolution 
(death), while Sattva (goodness) is predominant, then he reaches the spotless 
worlds of those who know the Highest. (14.14) 



218 



rajasi pralayam gatva karma-sangisu jayate 
tatha pralinas tamasi mudha-yonisu jayate (14.15) 

rajasi - in rajas, in passion; pralayam - dissolution, death; gatva - coming to, 
meeting, attaining; karma-sangisu - among those attached to action; jayate - he 
is born (will be born), takes birth; tatha — so; pralinah — being dissolved, dying; 
tamasi - in tamas, in inertia, in ignorance; mudha-yonisu — in the womb of the 
senseless, in the womb of the ignorant species; jayate - he is born, will be born, 
takes birth. 

Coming to dissolution (to die) when Rajas (passion) predominates, he will be 
born among those attached to action; if dissolved (if dying) in Tamas 
(ignorance, inertia, darkness), he will be born in the womb of the ignorant 
species (the senseless, the foolish). (14.15) 

karmanah sukrtasyahuh sattvikam nirmalam phalam 
rajasas tu phalam duhkham ajnanam tamasah phalam (14.16) 

karmanah — of action; su-krtasya - of good; ahuh — is said; sattvikam - 
Sattvika, in the mode of goodness; nirmalam - pure, spotless; phalam — the 
fruit; rajasah - of Rajas, of the mode of passion; tu - but (while); phalam — the 
fruit; duhkham — pain; ajnanam — ignorance; tamasah - of inertia, of the mode 
of ignorance; phalam — the fruit. 

It is said that the fruit of good actions is Sattvika (good, beneficial, pious) 
and spotless; while the fruit of Rajas (passion) is pain; and, foolishness is the 
fruit of Tamas (ignorance, inertia, darkness). (14.16) 

SUMMARY OF THE FUNCTIONS OF THE GUNAS 

sattvat sanjayate jnanam rajaso lobha eva ca 
pramada-mohau tamaso bhavato 'jnanam eva ca (14.17) 

sattvat - from Sattva, from the mode of goodness; sanjayate - comes, arises, 
develops; jnanam — knowledge; rajasah - from Rajas, from the mode of 
passion; lobhah — greed; eva — even; ca — and; pramada — heedlessness; 
mohau — and delusion; tamasah - from Tamas, from the mode of ignorance; 
bhavatah - comes, arises, develop; ajnanam — ignorance; eva — even; ca — and. 

From Sattva (goodness) comes knowledge, from Rajas (passion) greed; and 
from Tamas (ignorance, inertia, darkness) error and also ignorance. (14.17) 

urdhvam gacchanti sattva-stha madhye tisthanti rajasah 
jaghanya-guna-vrtti stha adho gacchanti tamasah (14.18) 



219 



urdhvam - the higher, upwards; gacchanti — go; sattva-sthah - abiding in 
Sattva, in Sattva seated, those situated in the mode of goodness; madhye — in the 
middle; tisthanti — dwell; rajasah -the Rajasika, the Rajasic, those situated in 
the mode of passion; jaghanya - (in the modes of) the lower (spheres); guna - 
Gunas, quality; vrtti-sthah — abiding; jaghanya-guna-vrtti sthah - abiding in the 
role of the lowest Guna, in the modes of the lower spheres; adhah — down; 
gacchanti — go; tamasah - in Tamasika, the Tamasic, persons in the mode of 
ignorance. 

The higher spheres are for those who abide in Sattva {goodness), in the 
middle stand the Rajasic {the passionate)', stuck in the modes of the lower 
spheres, the Tamasic {the ignorant). (14.18) 

nanyam gunebhyah kartaram yada drastanupasyati 
gunebhyas ca param vetti mad-bhavam so 'dhigacchati (14.19) 

na — not; anyam — other; gunebhyah - than the constituents, than the Gunas, 
than the qualities; kartaram - agent, performer; yada — when; drasta - the seer; 
anupasyati - perceives, sees properly; gunebhyah - than the constituents, than 
the qualities, to the modes of nature; ca — and; param — higher; vetti — knows; 
mat-bhavam — to My nature; sah — he; adhigacchati - enters, attains to. 

When the seer perceives that there is no agent other than the constituents 
{Gunas)\ and knows Him, the Supreme, who is beyond them {the Gunas), he 
enters into My Nature. (See also 3.27, 5.09, and 13.29) (14.19) 

gunan etan atitya trin dehi deha-samudbhavan 
janma-mrtyu jara-duhkhair vimukto 'mrtam asnute (14.20) 

gunan - constituents, Gunas, qualities; etan — these; atitya — transcending; trin - 
- three; dehi — the embodied; deha — the body; samudbhavan - out of which, 
arising from, produced of; janma - from birth; mrtyu — death; jara — and old 
age; duhkhaih — pain; vimuktah — being is liberated, freed from; amrtam — 
immortality; asnute — attains. 

Transcending these three constituents {Gunas), arising from the body's 
existence; the embodied soul is liberated from birth, death, old age, and 
pain, and attains immortality. (14.20) 

THE BEHAVE OF THE LIBERATED ONES 

arjuna uvaca 

kair lingais trin gunan etan atito bhavati prabho 

kim acarah katham caitams trin gunan ativartate (14.21) 



220 



arjunah uvaca — Arjuna said; kaih — what; lingaih - the marks; trin — three; 
gunan - Gunas, constituents, qualities; etan — these; atitah — having 
transcended; bhavati — is; prabho — O Lord; kim — what; acarah — behaviour; 
katham — how; ca — and; eto« — these; fri« — three; gunan - Gunas, 
constituents, qualities; ativartate - stepping out beyond. 

Arjuna said: What are the marks of him who has transcended the three 
constituents {Gunas), O Lord? How does he behave? And, how does he step 
out beyond these three constituents? (14.21) 

sri-bhagavan uvaca 

prakasam ca pravrttim ca moham eva ca pandava 

na dvesti sampravrttani na nivrttani kanksati (14.22) 

sri-bhagavan uvaca — the Supreme Lord said; prakasam - radiance, 
illumination, light; ca — and; pravrttim — activity; ca — and; moham — delusion; 
eva ca - (and) even; pandava — O son of Pandu, O Pandava, Arjuna; na — not; 
dvesti - does (not)hate; sampravrttani - when they arise; na - not; nivrttani - 
when absent; kanksati - longs, desires. 

The Supreme Lord said: He, O Pandava {Arjuna), who hates not radiance, 
nor activity, nor even delusion when they arise, nor longs after them when 
absent; (14.22) 

udasina-vad asino gunair yo na vicalyate 

guna vartanta ity evam yo 'vatisthati nengate (14.23) 

udasina-vat - indifferent, as if neutral, like one unconcerned; asinah - seated, 
situated; gunaih - by the Gunas, by the constituents, by the qualities; yah — 
who; na - not, never; vicalyate - is moved, is agitated; gunah - the Gunas, the 
constituents, the qualities; vartante — are acting, operate, are busy; iti evam — 
knowing so; yah — who; avatisthati - is firm-based, is self-centred; na - not, 
never; ingate - (un) wavering, flickers. 

He who sits indifferent, unruffled by the constituents {Gunas); who, 
thinking that the constituents {Gunas) are busy, is firm-based and 
unwavering; (14.23) 

sama-duhkha-sukhah sva-sthah sama-lostasma-kancanah 
tulya-priyapriyo dhiras tulya-nindatma-samstutih (14.24) 

soma - alike, balanced, equal; duhkha — in pain; sukhah — and pleasure; sva- 
sthah - dwelling in the Self; sama - alike, equally; losta — a lump of earth; 



221 



asma - a stone; kancanah — gold; tulya - are alike; priya — to the loved ones; 
apriyah — and the unloved ones; dhirah - constant, firm, steady; tulya - the 
same; ninda — in blame; atma-samstutih - and in praise. 

Balanced in pleasure as in pain, who dwells in the Self, to whom a lump of 
earth, a stone or gold are alike; the same to loved and unloved ones, 
constant, the same in blame and in praise; (14.24) 

manapamanayos tulyas tulyo mitrari-paksayoh 
sarvarambha-parityagi gunatitah sa ucyate (14.25) 

mana — in honour; apamanayoh — and dishonour; tulyah - the same, equal; 
tuiyah - the same, equal; mitra ari paksayoh - to friend and enemy; sarva — all; 
arambha - initiative, undertaking; parityagi - relinquishing, abandoning; guna- 
atitah - transcending the constituents, the Gunas ; sah — he; ucyate — is said. 

The same in honour and dishonour, the same to friend and enemy, 
relinquishing all initiative for action - he is said to have transcended the 
constituents {Gunas). (14.25) 

THE YOGA OF DEVOTION LEADS TO LIBERATION 

mam ca yo 'vyabhicarena bhakti-yogena sevate 

sa gunan samatityaitan brahma-bhuyaya kalpate 14.26) 

mam — Me; ca — and; yah — who; avyabhicarena - unswerving, without fail; 
bhakti-yogena - (with) yoga of devotion; sevate - do honour, serves; sah — he; 
gunan - constituents, Gunas, the modes of material nature; samatitya - passing 
beyond; etan — these; brahma-bhuyaya - becoming Brahman; kalpate - is fit. 

And, as to him who do Me honour with unswerving Yoga of devotion, 
passes beyond the constituents {Gunas), fit for becoming Brahman. (See also 
7.14 and 15.19) (14.26) 

brahmano hi pratisthaham amrtasyavyayasya ca 
sasvatasya ca dharmasya sukhasyaikantikasya ca (14.27) 

brahmanah — of Brahman; hi — indeed; pratistha - the final (seat); aham — I 
am; amrtasya — the immortal; avyayasya — of the immutable; ca — and; 
sasvatasya — of the eternal; ca — and; dharmasya — of dharma; sukhasya - of 
beatitude, of bliss; aikantikasya — absolute; ca — and. 



222 



For I am the final seat of Brahman, the Immortal and the Immutable, the 
Eternal Dharma (the eternal law of righteousness), and the absolute 
beatitude (sukha). (14.27) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 
Supreme, the science of yoga, and the dialogue between Srlkrsna and 
Arjuna, this is the fourteenth discourse entitled, "The Three Gunas of 

Nature". 



223 



Fifteenth Discourse 

The Yoga of the Supreme Self 

THE TREE OF LIFE 

sri-bhagavan uvaca 

urdhva-mulam adhah-sakham asvattham prahur avyayam 

chandamsi yasya parnani yas tarn veda sa veda-vit (15.01) 

sri-bhagavan uvaca — the Supreme Lord said; urdhva-mulam — with roots 
above; adhah - beneath, downwards; sakham — branches; asvattham - the 
Asvattha, banyan tree; prahuh — is said; avyayam — imperishable; chandamsi — 
the Vedic hymns; yasya — of which; parnani — leaves; yah — who; tarn — that; 
veda — knows; sah — he; vedavit- (is) Veda-knower, the knower of the Vedas. 

The Supreme Lord said: With roots above and branches beneath, the 
Asvattha (fig tree, banyan tree) is said to be imperishable; its leaves are the 
Vedic hymns; he who knows it, knows the Vedas. (See also KaU 6.01, BP 
11.12.20-24, and GIta 10.08) (15.01) 

adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah 
adhas ca mulany anusantatani karmanubandhini manusya-loke (15.02) 

adhah - below, downward; ca — and; urdhvam - above, upward; prasrtah — 
spread; tasya — its; sakhah — branches; guna - constituents, Gunas, by the 
modes of material nature; pravrddhah — nourished; visaya — sense objects; 
pravalah — buds; adhah - below, downward; ca — and; mulani — roots; 
anusantatani - are stretched forth, proliferated inseparably ; karma — action; 
anubandhini — linked; manusya-loke — in the world of men. 

Below and above are spread its branches, nourished by the constituents 
(Gunas of nature, Qualities); sense-objects are its buds, and below its roots 
proliferate inseparably linked with actions in the world of men. (15.02) 

CUTTING THE TREE TO GET MORS A 

na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha 
asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva 
(15.03) 



224 



na — not; rupam — form; asya — its; z'/ia — here; tatha — also; upalabhyate — can 
be perceived; na — not; ««ta/i — end; na — not; c« — and; adih - origin, 
beginning; na — not; ca — and; sampratistha - existence, foundation; asvattham 

- Asvattha, banyan tree; enam — this; su-virudha - strongly; mulam — rooted; 
asanga-sastrena — by the sword of non-attachment; drdhena — strong; chittva - 
been cut down. 

No form of it can here be perceived, nor its end, nor its origin, nor its 
existence. This strongly-rooted Asvattha (fig tree, banyan tree) having been 
cut down by an unswerving sword of non-attachment; (15.03) 

tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah 

tarn eva cadyam purusam prapadye yatah pravrttih prasrta purani (15.04) 

tatah — then; padam — goal; tat — that; parimargitavyam - should be sought; 
yasmin — where; gatah - gone, having tread on; na — not; nivartanti — return; 
bhuyah — again; tarn - in that; eva — even; ca — and; adyam — primeval; 
purusam — Purusha; prapadye - I take refuge; yatah — from whom; pravrttih - 
activity, process; prasrta - flowed forth; purani — ancient. 

Then, 'That' (tat) Goal should be sought, to which, when having tread on, 
there is no return (saying): I take refuge in that Primeval Purusha (Person, 
Man, Principle) from whom flowed forth this ancient cosmic process 

(pravrtti). (15.04) 

THE PATH TO THE GOAL 

nirmana-mohajita-sanga-dosa adhyatma-nitya vinivrtta-kamah 
dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam 
avyayam tat (15.05) 

nih - free, without; mana — pride; mohah — and ignorance; jita — victorious; 
sanga — of attachment; dosah — the vice (evil); adhyatma - in the Self; nityah - 
ever abiding, constantly; vinivrtta — suppressed; kamah — desire; dvandvaih — 
from the pairs of opposites; vimuktah - released, freed, liberated; sukha-duhkha 

— pleasure and pain; samjnaih — known; gacchanti - tread, reach, attain; 
amudhah — undeluded; padam — goal; avyayam — eternal; tat — that. 

Free from pride and ignorance, victorious over the vice of attachment, ever 
abiding in what concerns the Self, desire suppressed, released from the 
pairs of opposites (all dualities) made known in pleasure as in pain, they 
tread, undeluded, that Eternal Goal (place, region). (15.05) 



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THE GOAL, THE LORD'S SUPREME ABODE 

na tad bhasayate suryo na sasanko na pavakah 

yad gatva na nivartante tad dhama paramam mama (15.06) 

na — not; tat — that; bhasayate - illumines, lights; suryah — the sun; na — not; 
sasankah — the moon; na — not; pavakah — fire; yat — where; gatva - going, 
reaching; na — not; nivartante — they return; tat dhama — that abode; paramam - 
- supreme; mama — My. 

Nor does the sun lights there, nor moon, nor fire. That is My supreme 
abode (dhama, home) from where, having reached it, no one returns. (See 
also 13.17 and 15.12, and KaU 5.15, ShU 6.14, MuU 2.02.10) (15.06) 

JIVA IS THE LORD 'S RAY 

mamaivamso jiva-loke jiva-bhutah sanatanah 
manah-sasthanindriyani prakrti sthani karsati (15.07) 

mama — My; eva — even; amsah - portion, particle; jiva-loke — in the world of 
life, live in the living world; jiva-bhutah - having become a soul, having 
become an immortal Jiva; sanatanah — eternal; manah — with mind; sasthani - 
as the six; indriyani — senses; prakrti — in Prakriti; sthani — abiding; karsati - 
drawing to itself. 

A portion (a minute particle, a ray) of Mine own Self, which becomes life in 
the living world (the living world of Jivas) into an immortal Jiva (Jivatma, 
Soul; a life, individualised from the Supreme (Eternal) Being), drawing to itself 
the senses, with the mind as the sixth, abiding in Prakriti (matter). (15.07) 

sariram yad avapnoti yac capy utkramatisvarah 
grh itvaitani sam yati vayur gandhan ivasayat (15.08) 

sariram - a body; yat — when; avapnoti - assumes, obtains, gets; yat — when; ca 
api - and also; utkramati - abandons it, leaves it, gives up; isvarah — the lord; 
grhitva — taking; etani — these; samyati — wafts away; vayuh — the wind; 
gandhan — scents; iva — as; asayat — from their sources. 

When the Lord assumes a body, and when He abandons it, He takes them 
(the senses and the mind), moving on with them, just as the wind wafts away 
the scents from their sources. (See also 2.13) (15.08) 



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srotram caksuh sparsanam ca rasanam ghranam eva ca 
adhisthaya manas cayam visayan upasevate (15.09) 

srotram - the ear; caksuh - the eye; sparsanam - the touch; ca — and; rasanam 
- the taste (tongue); ghranam - the smell; eva — even; ca — and; adhisthaya - 
moving among; manah - the mind; ca — and; ayam — he; visayan - the things of 
sense; upasevate — enjoys. 

Through the ear, the eye, the touch, the taste, and the smell, and likewise 
the mind, He moves among the things of sense. (15.09) 

THE SELF IS ONLY VISIBLE THROUGH THE EYE OF KNOWLEDGE 

utkramantam sthitam vapi bhunjanam va gunanvitam 
vimudha nanupasyanti pasyantijnana-caksusah (15.10) 

utkramantam - departing the body, quitting the body; sthitam - staying, 
remaining; va - or; api — also; bhunjanam — enjoying; va — or; guna-anvitam - 
through contact with the constituents (Gunas); vimnudhah - the deluded; na — 
not; anupasyanti - (do not) perceive; pasyanti — see; jnana-caksusah — those 
who possess the eye of knowledge. 

The deluded do not perceive whether he (Jiva) departs (from the body) or 
remains therein, or whether, through contact with the constituents, he 
tastes experience. But those who possess the eye of knowledge see. (15.10) 

NO SELF-KNOWLEDGE WITHOUT YOGIC PRACTISES 

yatanto yoginas caiman pasyanty atmany avasthitam 
yatanto 'py akrtatmano nainam pasyanty acetasah (15.11) 

yatantah — striving; yoginah - the yogis; ca — and; enam — this; pasyanti — can 
see; atmani — in the self; avasthitam - established, situated; yatantah — striving; 
api - also; akrta-atmanah - the uncontrolled; na — not; enam — this; pasyanti — 
see; acetasah - without knowledge. 

The Yogis also, striving, see Him established in the Self; though striving, the 
uncontrolled, without knowledge, see Him not. (15.11) 



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THE LORD 'S IMMANENCE AS THE ALL-ILLUMINING LIGHT OF 

CONSCIOUSNESS 

yad aditya-gatam tejo jagad bhasayate 'khilam 

yac candramasi yac cagnau tat tejo viddhi mamakam (15.12) 

yat — which; aditya-gatam - centred in the sun; tejah - splendour; jagat - the 
world; bhasayate - illumines, enlightens; akhilam — whole; yat — which; 
candramasi — in the moon; yat — that which; ca — and; agnau - in the fire; tat — 
that; tejah — splendour; viddhi — know; mamakam — from Me. 

The splendour centred in the sun which enlightens the whole world, that 
which is in the moon and in the fire, know that it (all) comes from Me. (See 
also 13.17 and 15.06) (15.12) 

THE LORD 'S ALL-SUSTAINING LIFE 

gam avisya ca bhutani dharayamy aham ojasa 

pusnami causadhih sarvah somo bhutva rasatmakah (15.13) 

gam — the earth; avisya - penetrate, entering ; ca — and; bhutani — the beings; 
dharayami - support, sustain; aham — I; ojasa — by (My) vital energy; pusnami 
- (I) cause, nourish; ca — and; ausadhih - the herbs; sarvah — all; somah — the 
moon; bhutva — becoming; rasa-atmakah - sap, watery, juice. 

Likewise, I penetrate the earth, and support all beings by My vital energy; 
becoming the Soma ( 'having become the sapid (watery) moon ' is the accepted 
translation. Soma is a liquid drawn from the Soma-plant, or the moon-plant in 
other words), the very sap (of life), I cause all the herbs to grow. (15.13) 

aham vaisvanaro bhutva praninam deham asritah 
pranapana-samayuktah pacamy annam catur-vidham (15.14) 

aham — I; vaisvanarah -Vaisvanara, the fire of life; bhutva - having become; 
praninam - (of the bodies) of all ; deham — the bodies (of all); asritah - abiding, 
situated; prana — the outgoing air; apana — the down-going air; samayuktah - 
conjoined, associated; pranapana-samayuktah - conjoined with Prana and 
Apana; pacami - (I) digest; annam — food; catuh-vidham - fourfold, the four 
kinds. 

I, having become Vaisvanara (the Fire of life), take possession of the bodies 
of all that breathes, conjoined with the life -breaths (Prana and Apana, the 
inward and outward breaths), I digest the fourfold food. (15.14) 



228 



sarvasya caham hrdi sannivisto mattah smrtirjnanam apohanam ca 
vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham (15.15) 

sarvasya — of all; ca — and; aham — I; hrdi — in the heart; sannivistah - 
dwelling, seated, situated; mattah — from Me; smrtih — memory; jnanam — 
knowledge; apohanam - non-attendance; ca — and; vedaih — by the Vedas; ca — 
and; sarvaih — all; aham — I; eva — even; vedyah - to be known; vedanta-krt — 
the maker of the Vedanta; veda-vit — the knower of the Vedas; eva — even; ca — 
and; aham — I. 

I make My dwelling in the hearts of all: from Me are memory and 
knowledge, as well as their non-attendance. It is I who am to be known by 
means of all the Vedas. I am the maker of the Vedanta, and also the knower 
of the Vedas. (See also 6.39) (15.15) 

BEYOND THE PERISHABLE AND IMPERISHABLE UNIVERSE 

dvav imau purusau loke ksaras caksara eva ca 
ksarah sarvani bhutani kuta-stho 'ksara ucyate (15.16) 

dvau — two; imau — these; purusau - (two) Purushas; loke — in the world; 
ksarah - the perishable; ca — and; aksarah - the imperishable; eva — even; ca — 
and; ksarah - the perishable; sarvani — all; bhutani - all contingent beings; 
kuta-sthah - (standing) firm, in firmness, immutable; aksarah - the 
imperishable; ucyate — is called. 

There are two Purushas (Energies) in the cosmos, the perishable (ksara) and 
the Imperishable (aksara): the perishable is all contingent beings, the 
Imperishable that which stands firm (kutastha). (15.16) 

uttamah purusas tv anyah paramatmety udahrtah 
yo loka-trayam avisya bibharty avyaya isvarah (15.17) 

uttamah — the supreme; purusah — Purusha; tu — but; anyah — another; parama 

— the Supreme; atma — Self; iti — thus; udahrtah — is called; yah — who; loka 
trayam — the three worlds; avisya — pervading; bibharti — sustaining; avyayah - 

- indestructible; isvarah — the Lord. 

There is another Supreme Purusha (Energy, Person, and Supreme 
Personality), called the Supreme Self, Indestructible Lord, pervading the 
three worlds, and sustaining them. (15.17) 



229 



yasmat ksaram atito 'ham aksarad api cottamah 
ato 'mi loke vede ca prathitah purusottamah (15.18) 

yasmat - since, as; ksaram - the perishable; atitah - go beyond; aham — I ; 
aksarat - than the imperishable; api — also; ca — and; uttamah — the best, more 
exalted; atah — therefore; asmi - (I )am; loke — in the world; vede — in the 
Veda; ca — and; prathitah - being exalted; purusa-uttamah — as the Supreme 
Being. 

Since I go beyond the perishable, and am more exalted than the 
Imperishable Itself, in the world as well as in the Veda (Veddnta) I am 
extolled as the Supreme Being (Purushottama, the Highest Purusha). (See also 
MuU 2.01.02) (15.18) 

THE GLORIOUS SELF-KNOWLEDGE 

yo mam evam asammudho janati purusottamam 

sa sarva-vid bhajati mam sarva-bhavena Bharata (15.19) 

yah — who; mam — Me; evam — thus; asammudhah - free from delusion, 
undeluded; janati — knows; purusa-uttamam — the Supreme Self; sah — he; 
sarva-vit — the knower of everything, the all-knowing; bhajati — worships; mam 
— Me; sarva-bhavena - with all his being; bharata — O Bharata, Arjuna. 

He who knows Me, free from delusion, as the Supreme Self (Purushottama, 
the Highest Purusha), he, knowing all, worships Me with all his being 
(bhdva), O Bharata (Arjuna). (15.19) 

iti guhyatamam sastram idam uktam mayanagha 

etad buddhva buddhimnan syat krta-krtyas ca Bharata (15.20) 

iti — thus; guhya-tamam — the most secret; sastram — teaching; idam — this; 
uktam - has been revealed; maya — by Me; anagha — O sinless one; etat — this; 
buddhva - this known, knowing; buddhi-man — enlightened; syat — become; 
krta-krtyah - who has accomplished all his duties; ca — and; bharata — O 
Bharata, Arjuna. 

And so, this most secret teaching has been revealed by Me, O sinless one. 
This known, let a man become enlightened, and all his duties are 
accomplished, O Bharata (Arjuna). (15.20) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 
Supreme, the science of yoga, and the dialogue between Srlkrsna and 



230 



Arjuna, this is the fifteenth discourse entitled, "The Yoga of the Supreme 

Self. 



231 



Sixteenth Discourse 

The Divine and the Demoniacal Ways 

THE DIVINE CHARACTERISTICS TO BE CULTIVATED FOR 

SALVATION 

sri-bhagavan uvaca 

abhayam sattva-samsuddhir jnana-yoga-vyavasthitih 

danam damas ca yajnas ca svadhyayas tapa arjavam (16.01) 

sri-bhagavan uvaca — the Supreme Lord said; abhayam — fearlessness; sattva- 
samsuddhih - purity of heart; jnana — in knowledge; yoga — yoga; vyavasthitih 

— steadfastness; danam - open-handed, almsgiving, charity; damah - restraining 
the senses (sense-restraint); ca — and; yajnah — sacrifice; ca — and; svadhyayah 

— study of scriptures (Sastras); tapah — austerity; arjavam - integrity. 

The Supreme Lord said: Fearlessness and purity of heart, steadfastness in 
the yoga of knowledge, open-handed and sense-restraint, performing of 
sacrifice (Yajna), intent on the study of scriptures, austerity and integrity, 
(16.01) 

ahimsa satyam akrodhas tyagah santir apaisunam 

daya bhutesv aloluptvam mardavam hrir acapalam (16.02) 

ahimsa - non-violence; satyam — truthfulness; akrodhah - absence of anger; 
tyagah — renunciation; santih — peacefulness; apaisunam - averse to calumny; 
daya — compassion; bhutesu - to living beings; aloluptvam — freedom from 
greed; mardavam — gentleness; hrih — modesty; acapalam - absence of 
fickleness. 

Non-violence, truthfulness, absence of anger, renunciation, peacefulness, 
averse to calumny, compassion to living beings, freedom from greed, 
mildness, modesty, absence of fickleness, (16.02) 

tejah ksama dhrtih saucam adroho nati-manita 
bhavanti sampadam daivim abhijatasya bharata (16.03) 

teiah — vigour; ksama — forgiveness; dhrtih — fortitude; saucam — purity; 
adrohah - absence of hatred; na — not; ati manita — arrogance; bhavanti — are; 



232 



sampadam - state (is born); daivim - godlike, divine; abhijatasya — of one who 
is born ; bharata — O Bharata, Arjuna. 

Vigour, mercy, fortitude, purity, absence of hatred and arrogance - these 
are his who is born to the godlike portion, O Bharata (Arjuna). (16.03) 

THE DEMONIAC CHARACTERISTICS 

dambho darpo 'bhimanas ca krodhah parusyam eva ca 
ajnanam cabhijatasya partha sampadam asurim (16.04) 

dambhah — hypocrisy; darpah — arrogance; abhimanah - excessive pride, 
conceit; ca — and; krodhah — anger; parusyam - cruelty, harshness; eva — even; 
ca — and; ajnanam — ignorance; ca — and; abhijatasya — of one who is born; 
partha - O Partha, O son of Partha, Arjuna; sampadam - state, who is born; 
asurim — the demoniac portion. 

Hypocrisy, arrogance, excessive pride, anger and also cruelty and ignorance 
are his who is born to the demoniac portion (Asuric; the Asuras were the 
enemies of the Suras or Deities), O Partha {Arjuna) (16.04) 

THE EFFECTS OF THE TWO CHARACTERISTICS 

daivi sampad vimoksaya nibandhayasuri mata 

ma sucah sampadam daivim abhijato 'si Pandava (16.05) 

daivi - godlike, divine; sampat - state, portion; vimoksaya - (meant) for 
delivrance; nibandhaya — for bondage; asuri — demoniac; mata - is deemed; ma 
— not; sucah — grieve; sampadam - (are) born to, state; daivim - godlike, 
divine; abhijatah — born to; asi — you are; pandava - O Pandave, O son of 
Pandu, Arjuna. 

The godlike portion is deemed for deliverance, and the demoniac for 
bondage. But grieve not, O Pandava (Arjuna)\ You are born to a godlike 
destiny. (16.05) 

dvau bhuta-sargau loke 'smin daiva asura eva ca 
daivo vistarasah prokta asuram partha me srnu (16.06) 

dvau — two; bhuta-sargau - types of contingent beings; loke — in (the) world; 
asmin - (in) this; daivah — godly; asurah — demoniac; eva — even; ca — and; 
daivah — the divine; vistarasah - at length; proktah - have discoursed; asuram - 



233 



- the demoniac; partha - O Partha, O son of Partha, Arjuna; me — from Me; srnu 

- now hear. 

Basically, there are two orders of contingent beings in this world, the godly 
and the demoniac. Of the godly I have discoursed at length, now hear from 
Me, O Partha {Arjuna), about the demoniac. (16.06) 

THE MATERIALISTIC DISPOSITIONS 

pravrttim ca nivrttim ca jana na vidur asurah 

na saucam napi cacaro na satyam tesu vidyate (16.07) 

pravrttim — action; ca — and; nivrttim - cessation or inaction, (know not of right 
abstinence); ca — and; janah - men, persons; na — not; viduh — know; asurah — 
of demoniac nature; na — not; saucam — purity; na — not; api — also; ca — and; 
acarah - good conduct; na — not; satyam — truth; tesu — in them; vidyate — 
there is. 

Those of demoniac nature know not of creative action (pravrtti) or of right 
abstinence (cessation, nivritti); nor purity, nor good conduct, nor truth are 
found in them. (16.07) 

asatyam apratistham te jagad ahur anisvaram 
aparaspara-sambhutam kim anyat kama-haitukam (16.08) 

asatyam - without truth; apratistham - without firm foundation; te — they; jagat 

- the world; ahuh — say; anisvaram — with a God; aparaspara - mutual law; 
sambhutam - ruled, arisen; kim anyat - nothing else; kama-haitukam - driven 
only by lust. 

The world, they say, is without truth, without firm foundation, without a 
God, not ruled by mutual law, driven only by lust (desire), and nothing else. 
(16.08) 

etam drstim avastabhya nastatmano 'lpa-buddhayah 
prabhavanty ugra-karmanah ksayaya jagato 'hitah (16.09) 

etam — this; drstim — view; avastabhya — holding; nasta atmanah - lost souls; 
alpa-buddhayah - with small intellect; prabhavanti - come forth; ugra- 
karmanah - embark on cruel and violent deeds; ksayaya — for the destruction; 
jagatah — of the world; ahitah — enemies. 



234 



Holding fast to these views, these lost souls (atman) with small intellects they 
embark on cruel and violent deeds, come forth as enemies for the 
destruction of the world. (16.09) 

kamam asritya duspuram dambha-mana-madanvitah 
mohad grhitvasad-grahan pravartante 'suci-vratah (16.10) 

kamam - (sensual) desire; asritya — taking shelter of, surrendering, abiding in; 
duspuram — insatiable; dambha mana mada-anvitah - full of hypocrisy, pride 
and arrogance; mohat - through delusion; grhitva — holding; asat — evil; grahan 

- thoughts, ideas; pravartante — they act; asuci — impure; vratah — resolves. 

Surrendering themselves in insatiable sensual desire, full of hypocrisy, 
pride and arrogance, holding evil thoughts through delusion, they act with 
impure resolves. (16.10) 

cintam aparimeyam ca pralayantam upasritah 
kamopabhoga-parama etavad iti niscitah (16.11) 

cintam - preoccupied, cares; aparimeyam - limitless, unmeasurable; ca — and; 
pralaya-antam — unto the point of death, right up to the time of death; upasritah 

- yielding in; kama-upabhoga - satisfying the lusts, sense gratification; 
par amah — the highest goal of life, as there would be nothing else (at nothing); 
etavat - that this is all; iti — so; niscitah — convinced. 

Preoccupied with limitless imaginings right up to the time of death, they 
yield themselves at nothing but to satisfy their lusts, convinced that this is 
all. (16.11) 

asa-pasa-satair baddhah kama-krodha-parayanah 
ihante kama-bhogartham anyayenartha-sancayan (16.12) 

asa-pasa sataih - bound by hundreds ties of hope; baddhah — bound; kama — of 
lust; krodha — and anger; parayanah - given over, obsessed; ihante — they 
aspire; kama — lust; bhoga — sense enjoyment; artham — for the purpose of; 
kama-bhogartham - satisfying sensual enjoyment; anyayena - illegally, 
unjustly; artha — of wealth; sancayan - accumulate; artha-sancayan - hoards of 
wealth. 

Bound by a hundred ties of hope, obsessed by anger and desire, they aspire 
unjustly to accumulate hoards of wealth, to satisfy their sensual 
enjoyments. (16.12) 



235 



idam adya maya labdham imam prapsye manoratham 
idam astidam api me bhavisyati punar dhanam (16.13) 

idam — this; adya — today; maya — by me; labdham - has been gained; imam — 
this; prapsye - (I) shall gratify, obtain; manah-ratham — desire; idam — this; asti 

— is; idam — this; api — also; me — mine; bhavisyati - will be; punah — again; 
dhanam - wealth. 

"This I have gained today; this desire I shall gratify; this wealth is mine, 
and much more too will be mine as time goes on." (16.13) 

asau maya hatah satrur hanisye caparan api 

isvaro 'ham aham bhogi siddho 'ham balavan sukhi (16.14) 

asau — that; maya — by me; hatah - have killed; satruh — enemy; hanisye - (I) 
will kill; ca — and; aparan — others; api — also; isvarah — lord; aham — I; aham 

— I; bhogi — the enjoyer; siddhah — perfect; aham — I ; bala-van — powerful; 
sukhi - happy. 

"I have killed this enemy and many another too I will kill. I am a lord, I 
take my pleasure; I am powerful, happy and successful." (16.14) 

adhyo 'bhijanavan asmi ko 'nyo 'ti sadrso maya 
yaksye dasyami modisya ity ajnana-vimohitah (16.15) 

adhyah — rich; abhijana-van - of a good family, well-born; asmi -(I) am; kah — 
who; anyah — else; asti — is; sadrsah — equal; maya - with me; yaksye - (I) will 
sacrifice; dasyami — I will give alms; modisye - (I) will rejoice; iti — so; ajnana 

— in ignorance; vimohitah - deluded. 

"I am rich and of a good family. Who else can equal himself with me? I will 
sacrifice, I will give alms, I will rejoice." So speaks the deluded in his 
ignorance. (16.15) 

aneka-citta-vibhranta moha-jala-samavrtah 
prasaktah kama-bhogesu patanti narake 'sucau (16.16) 

aneka-citta-vibhrantah - bewildered by all kinds of thoughts; moha-jala- 
samavrtah - caught up in a delusion's web; prasaktah — obsessed; kama- 
bhogesu - in satisfying sensual enjoyment; patanti - (they) fall; narake — into 
hell; asucau — foul. 



236 



Bewildered by all kinds of thoughts, caught up in delusion's web, obsessed 
in satisfying sensual enjoyment, they fall into the foul hell. (16.16) 

atma-sambhavitah stabdha dhana-mana-madanvitah 
yajante nama-yajnais te dambhenavidhi-purvakam (16.17) 

atma-sambhavitah — self-conceited; stabdhah - puffed up; dhana-mana mada 
anvitah - maddened with pride and wealth, filled with madness and intoxication 
of wealth; yajante - (they) perform sacrifice; noma yajnaih - lip-sacrifices, 
sacrifices in name (only); te — they; dambhena - out of pretension, out of pride; 
avidhi-purvakam — without following any rules and regulations, not in the 
prescribed way, contrary to scriptural ordinances. 

Puffed up with self-conceit, stubborn, maddened by their pride of wealth 

{or, filled with madness and intoxication of wealth), they make a show of 
performing, lip -sacrifices only for pretension, and not in the prescribed 
way. (16.17) 

ahankaram balam darpam kamam krodham ca samsritah 
mam atma-para-dehesu pradvisanto 'bhyasuyakah (16.18) 

ahankaram — selfishness; balam — force; darpam — pride; kamam — lust; 
krodham — anger; ca — and; samsritah — having taken shelter of, taking refuge 
in, dwelling in; mam — Me; atma — in their own; para — and in other; dehesu — 
bodies; pradvisantah — hating; abhyasuyakah - these malicious ones. 

Given over to selfishness, force and pride, lust and anger, these malicious 
ones hate Me who dwell in their bodies as I dwell in all. (16.18) 

THE FALL OF MATERIALISM 

tan aham dvisatah kruran samsaresu naradhaman 
ksioamy ajashram asubhan asurisv eva yonisu (16.19) 

tan — those; aham — I; dvisatah - the haters, ; kruran - barbarous, cruel; 
samsaresu - in the world; nara-adhaman — the vilest among men; ksipami - I 
cast; ajashram — forever; asubhan - evil, impure; asurisu — demoniac; eva — 
only; yonisu — into the wombs. 

These barbarous haters, cruel, evil, the vilest among men in the world, I 
ever cast them down into demoniac wombs. (16.19) 



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asurim yonim apanna mudha janmani janmani 

mam aprapyaiva Kaunteya tato yanty adhamam gatim (16.20) 

asurim — demoniac; yonim — wombs; apannah - caught up in; mudhah — the 
deluded; janmani janmani — in birth after birth; mam — Me; aprapya - never 
reaching; eva — still; kaunteya - O Kaunteya, O son of Kunti, Arjuna; tatah - 
than that, (and) so; yanti - go, tread, fall into; adhamam - lower, lowest; gatim - 

- path. 

Caught up in demoniac wombs, birth after birth deluded, they never reach 
Me, O son of Kunti {Kaunteya, Arjuna), and so they tread the lowest path. 
(16.20) 

tri-vidham narakasyedam dvaram nasanam atmanah 
kamah krodhas tatha lobhas tasmad etat trayam tyajet (16.21) 

tri-vidham - triple, of three kinds; narakasya — of hell; idam — this; dvaram — 
gate; nasanam — destructive; atmanah — of the self; kamah — lust; krodhah — 
anger; tatha — also; lobhah — greed; tasmat — therefore; etat — these; trayam — 
three; tyajet- (one) must give up, (one) should abandon, avoid. 

Triple is the gate of this hell, destructive of the self: lust, anger, and greed. 
Therefore, avoid these three. (See also MB 5.33.66) (16.21) 

LIBERATION FROM THE FETTERS OF DARKNESS 

etair vimuktah Kaunteya tamo-dvarais tribhir narah 
acaraty atmanah sreyas tato yati param gatim (16.22) 

etaih — from these; vimuktah - made free, freed, being liberated; kaunteya - O 
Kaunteya, O son of Kunti, Arjuna; tamah-dvaraih — gates of darkness; tribhih — 
of three kinds; narah - the man; acarati - performs, practises, works; atmanah - 

- for one's (self), one's own; sreyah — salvation; tatah — thereby; yati - he 
treads; param — the supreme; gatim — goal. 

Once a man is freed from these three gates of darkness, O son of Kunti 
{Kaunteya, Arjuna), then can he work for self s salvation (sreyas), and 
thereby treading the Supreme Goal. (16.22) 

THE SCRIPTURE IS A SURE GUIDE 

yah sastra-vidhim utsrjya vartate kama-karatah 

na sa siddhim avapnoti na sukham na param gatim (16.23) 



238 



yah — who; sastra-vidhim — the ordinances of the scriptures; utsrjya - forsaking, 
cast aside, giving up; vartate - living in (lives), acting (acts); kama-karatah - in 
the promptings of his own desires, under the impulses of desire; na - not, never; 
sah — he; siddhim — perfection; avapnoti — attains; na - not, never; sukham — 
happiness; na - not, never; param — supreme; gatim — goal. 

He, who forsakes the ordinances of scripture, and lives in the promptings of 
his own desires, attains not perfection, finding no comfort (sukha), nor the 
Supreme Goal. (16.23) 

tasmac chastram pramanam te karyakarya-vyavasthitau 
jnatva sastra-vidhanoktam karma kartum iharhasi (16.23) 

tasmat — therefore; sastram - Sastra, the scriptures; pramanam - (be) authority; 
te — your; karya akarya vyavasthitau — in determining what is right and wrong; 
jnatva — knowing; sastra — of scripture; vidhana - the ordinances, the 
regulations; uktam -as bids (you to do), as declared; karma — action; kartum - 
to do; iha — in this world; arhasi — you should. 

Therefore, let the scripture be your authority, determining what is right 
and wrong. Once you know what the ordinance of scripture bids you to do, 
you should act accordingly in this world. (16.24) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the sixteenth discourse entitled, "The Divine and the 

Demoniac Ways". 



239 



Seventeenth Discourse 

The Yoga of the Threefold Faith 

A QUESTION FOR SELF-ASSURANCE 

arjuna uvaca 

ye sastra-vidhim utsrjya yajante sraddhayanvitah 

tesam nistha tu ka Krsna sattvam aho rajas tamah (17.01) 

arjunah uvaca — Arjuna said; ye — those who; sastra-vidhim — the ordinances of 
the scriptures (Sastras); utsrjya - endowed, giving up, setting aside, forsaking; 
yajante - offer sacrifices; sraddhaya — full faith; anvitah - endowed, possessed 
of; tesam — of them; nistha - condition (where do they stand); tu — verily; ka — 
what; krsna — O Krsna; sattvam - Sattva, in goodness; aho — or; rajah - Rajas, 
in passion; tamah -Tamas, in ignorance. 

Arjuna said: Those who forsake the ordinances of the Sastras (scriptures), 
and offer sacrifices full of faith (Sraddha), where do they stand, O Krsna? Is 
it one of goodness (Sattva, Sdttvika), passion (Rajas, Rdjasika), ignorance 
(Tamas, Tdmasika, darkness)? (17.01) (The three qualities or attributes, Sattva, 
Rajas, Tamas are used here in their moral correspondences.) 

THE THREE KINDS OF SRADDHA (FAITH) 
sri-bhagavan uvaca 

tri-vidha bhavati Sraddha dehinam sa svabhava-ja 
sattviki rajasi caiva tamasi ceti tarn srnu (17.02) 

sri-bhagavan uvaca — the Supreme Lord said; tri-vidha - threefold, of three 
kinds; bhavati — is; sraddha — the faith; dehinam — of the embodied; sa — 
which; sva-bhava-ja - along one's own inner character (nature), according to his 
mode of material nature; sattviki - Sattvika, in the mode of goodness; rajasi - 
Rajasika, in the mode of passion; ca — and; eva — even; tamasi - Tamasika, in 
the mode of ignorance; ca — and; iti — so; tarn — that; srnu — hear now (to this). 

The Supreme Lord said: Threefold is the faith (Sraddha) of embodied souls, 
along one's own inner character, either of goodness (Sdttvic), of passion 
(Rdjasic), and of ignorance (Tdmasic). Hear now to this. (17.02) 



240 



sattvanurupa sarvasya sraddha bhavati bharata 
sraddha-mayo 'yam puruso yo yac-chraddhah sa eva sah (17.03) 

sattva-anurupa -is shaped in accordance to one's own nature; sarvasya — of 
each; sraddha — faith; bhavati — is; bharata - O Bharata, Arjuna; sraddha — 
faith; mayah - instinct with; ayam — this; purusah — man; yah — who; yat 
sraddhah - as (his) faith is; sah — thus; eva — verily; sah - (so is)he. 

The faith (Sraddha) of each is shaped to one's own nature, O Bharata 

(Arjuna). Man is instinct with faith (Sraddha) (that is, the man 's faith shows 
what his character is): as his faith is, so is he. (17.03) 

THOSE OF RAJ ASIC AND TAMASIC FAITHS 

yajante sattvika devan yaksa-raksamsi rajasah 

pretan bhuta-ganams canye yajante tamasa janah (17.04) 

yajante — worship; sattvikah - the Sattvika ones, those who are in the mode of 
goodness; devan - the gods; yaksa-raksamsi — the Yakshas and the Rakshasas, 
the minor gods and demons, the gnomes and giants; rajasah -the Rajasikas, 
those who are in the mode of passion; pretan — ghosts; bhuta-ganan - the 
assembled spirits of the dead, the hosts of Bhutas or the nature-spirits; ca — and; 
anye - the others; yajante — worship; tamasah - the Tamasika, in the mode of 
ignorance; janah — people. 

The Sattvika ones (those of goodness) offer sacrifice (worship) to the Gods; 
the Rajasika (those of passion) to the gnomes and giants (the Yakshas and the 
Rakshasas, the minor gods and demons)', while the others, the Tamasika ones 
(the ignorant, or those of darkness) sacrifice to the ghosts (Pretas) and the 
assembled spirits of the dead (Bhutas). (Pretas, ghosts, are departed beings, 
while Bhutas, nature -spirits) (17.04) 

asastra-vihitam ghoram tapyante ye tapo janah 
dambhahankara-samyuktah kama-raga-balanvitah (17.05) 

asastra vihitam - without regard to scripture's words, not enjoined by the 
scripture; ghoram - terrific, fierce; tapyante - perform, practise; ye — they who; 
tapah — austerities; janah - persons, men; dambhahankara-samyuktah - given 
to hypocrisy and egotism ; kama-raga-balanvitah - (yielding) to the violence of 
(their) passion and desire, by the force of passion and desire (attachment to 
something). 



241 



They who perform fierce austerities without regard to scripture's words, 
given to hypocrisy and egotism, yielding to the violence of their passion and 
desire, (17.05) 

karsayantah sarira-stham bhuta-gramam acetasah 

mam caivantah sarira-stham tan viddhy asura-niscayan (17.06) 

karsayantah — tormenting; sarira-stham - (tormenting) their bodily, within the 
body; bhuta-gramam -organs, all the elements; acetasah — foolishly; mam — 
Me; ca — and; eva — even; antah — within; sarira-stham - dwell within the 
body; tan — them; viddhi — know; asura-niscayan - to be of demoniac resolve. 

Foolishly tormenting their bodily organs, and Me also, who dwell within the 
body, know these to be of demoniac resolve. (17.06) 

THREEFOLD FOOD, YAJNA (SACRIFICE), PENANCE, ALMSGIVING 

aharas tv api sarvasya tri-vidho bhavati priyah 

yajnas tapas tatha danam tesam bhedam imam srnu (17.07) 

aharah — food; tu - indeed, certainly; api — also; sarvasya — of all; tri-vidhah — 
threefold; bhavati — is; priyah — dear; yajnah — sacrifice; tapah — austerity; 
tatha — also; danam — almsgiving; tesam — them; bhedam — the difference; 
imam — this; srnu — hear. 

The food also which is dear to all is threefold, as also Yajna (sacrifice), 
penance (ascetic practice, austerities) and the gift of alms. Listen to the 
difference between them. (17.07) 

ayuh-sattva-balarogya- sukha-priti vivardhanah 

rasyah snigdhah sthira hrdya aharah sattvika-priyah (17.08) 

ayuh - (augment a fuller) life; sattva - vitality; bala — strength; arogya — 
health; sukha - pleasure, joy; priti - and good feeling; vivardhanah — 
increasing; rasyah - that are savoury; snigdhah — mild; sthirah — strengthening; 
hrdyah — vigourous; aharah — foods; sattvika - Sattivika, to one in goodness; 
priyah — dear. 

The foods that augment a fuller life, strength, health, vitality (Sattva), 
pleasure and good feeling, foods that are savoury, mild, strengthening, 
vigorous, are dear to the Sattivika (those in the mode of goodness). (17.08) 



242 



katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah 
ahara rajasasyesta duhkha-sokamaya-pradah (17.09) 

katu — bitter; amla — sour; lavana — salty; ati usna - over-hot; tiksna — 
pungent; ruksa — dry; vidahinah — burning; aharah — food; rajasasya - to the 
Rajasika, to one in the mode of passion; istah - are liked, are dear; duhkha — 
pain; soka - sorrow, grief; amaya - sickness, disease; pradah - bringing, 
causing. 

The food that are bitter, sour, salty, over-hot, pungent, dry and burning, 
are the victuals dear to the Rajasika {those in the mode of passion), and bring 
pain, sorrow and sickness. (17.09) 

yata-yamam gata-rasam puti paryusitam ca yat 

ucchistam api camedhyam bhojanam tamasa-priyam (17.10) 

yata-yamam - (is, are) stale; gata-rasam — tasteless; puti - decayed, putrid; 
paryusitam - rotten, decomposed; ca — and; yat — that which; ucchistam - rests 
of food eaten by others, leavings; api — also; ca — and; amedhyam — unclean; 
bhojanam — foods; tamasa - Tamasika, of those in the mode of darkness; 
priyam — dear. 

Whatever foods are stale and tasteless, rotten and decayed, things that are 
leavings and unclean are the choice of the Tamasika {those in the mode of 
ignorance, darkness). (17.10) 

THE THREE KINDS OF YAJNA (SACRIFICE), WORSHIP 

aphalakanksibhir yajno vidhi-disto ya ijyate 
yastavyam eveti manah samadhaya sa sattvikah (17.11) 

aphala-akanksibhih — by those devoid of desire for result, by men desiring no 
fruit, by those who would not taste its fruits; yajnah — sacrifice; vidhi-distah - 
approved by holy ordinance, according to the direction of scripture; yah — 
which; ijyate — is offered; yastavyam - ought to be performed, ought to be 
offered; eva — only; iti — so; manah — mind; samadhaya - fixing, concentrate; 
sah - it, that; sattvikah - Sattvika, in the mode of goodness. 

The Yajna (sacrifice, service, seva, meritorious deeds, a Vedic rite) approved 
by holy ordinance, and offered by those who would not taste its fruits, who 
concentrate their minds on the next alone: the firm belief that Yajna 

(sacrifice, etc..) is duty, that is Sattvic (in the mode of goodness). (17.11) 



243 



abhisandhaya tu phalam dambhartham api caiva yat 
ijyate bharata-srestha tarn yajnam viddhi rajas am (17.12) 

abhisandhaya - bearing (in mind), looking for, desiring; tu — indeed; phalam — 
fruit; dambha artham - for mere pretension; api — also; ca — and; eva — even; 
yat — which; ijyate — is offered; bharata-srestha — O best of the Bharatas, 
Arjuna; tarn — that; yajnam — sacrifice; viddhi — know; rajasam - Rajasic, in 
the mode of passion. 

The sacrifice that is offered up by those who bear its fruits in mind, and for 
mere pretension, O best of the Bharatas (Arjuna), know them to be the 
Rajasic (in the mode of passion). (17.12) 

vidhi-hinam asrstannam mantra-hinam adaksinam 
sraddha-virahitam yajnam tamasam paricaksate (17.13) 

vidhi-hinam - contrary to proper ritual ordinances; asrsta-annam - in which no 
food is distributed; mantra-hinam - no sacred words recited (with no chanting 
of the Vedic hymns, devoid of Mantras); adaksinam - with no Brahman's fees 
paid up (with no remunerations to the priests); sraddha — faith; virahitam — 
without; yajnam — sacrifice; tamasam - Tamasika, in the mode of ignorance; 
paricaksate — is said. 

Yajna (sacrifice, etc..) contrary to proper ritual ordinances, in which no 
food is distributed (prasadam), no sacred words recited (mantras chanted or 
recited), no Brahman's fees paid up (covering gifts to the officiating priests), 
no faith (Sraddha) enshrined, is said to be Tamasic (in the mode of ignorance, 
darkness). (17.13) 

PHYSICAL PENANCE 

deva-dvija-guru-prajna- pujanam saucam ariavam 
brahmacaryam ahimsa ca sariram tapa ucyate (17.14) 

deva - to the Gods; dvija - the twice-born; guru — the teachers; prajna - the 
wise, the learned, theologians; pujanam — worship; saucam — purity; arjavam — 
integrity; brahmacaryam - continence, celibacy; ahimsa - non-violence; ca — 
and; sariram - of the body; tapah — austerity; ucyate — is said to be, is called, is 
described. 

Worship given to the Gods, to the twice-born, gurus (spiritual teachers), and 
the wise (the learned), purity, integrity, continence (celibacy even in 



244 



marriage, chastity), non-violence (harmlessness), are described as bodily 
penance. (17.14) 



PENANCE OF THE TONGUE (SPEECH) 



anudvega-karam vakyam satyam priya-hitam ca yat 
svadhyayabhyasanam caiva van-mayam tapa ucyate (17.15) 

anudvega-karam - serenity of mind; vakyam - speech, words; satyam — truthful; 
priya - dear, pleasant; hitam — beneficial; ca — and; yat — which; svadhyaya 
abhyasanam - the practice of sacred recitation; ca — and; eva — also; vak- 
mayam — of the tongue (speech); tapah — austerity; ucyate — is said to be, is 
called, is termed. 

Words that do not cause offence, that are truthful, pleasant and beneficial, 
and also the practice of sacred recitation, are termed the penance of the 
tongue (or, the word). (17.15) 

MENTAL PENANCE 

manah-prasadah saumyatvam maunam atma-vinigrahah 
bhava-samsuddhir ity etat tapo manasam ucyate (17.16) 

manah-prasadah - serenity of mind; saumyatvam - friendliness, good- 
heartedness; maunam — silence; atma vinigrahah - self-control; bhava 
samsuddhih - of purity of feelings; iti — so; etat — this; tapah — austerity; 
manasam — of the mind; ucyate — is said to be, is called. 

Serenity of mind and friendliness, silence and self-control, and purity of 
feelings (bldva), this is called the penance of the mind. (17.16) 



THE THREE KINDS OF PENANCE ACCORDING TO THE GUNAS 

(MODES OF...) 

sraddhaya paraya taptam tapas tat tri-vidham naraih 
aphalakanksibhir yuktaih sattvikam paricaksate (17.17) 

sraddhaya — with faith; paraya — utmost; taptam — practised; tapah — austerity; 
tat — that; tri-vidham — threefold; naraih — by men; aphala-akanksibhih - 



245 



desiring no fruit; yuktaih — (mind) in total control; engaged; sattvikam - 
Sattvika, in the mode of goodness; paricaksate — is called, is described. 

These threefold forms of penance, practised by men with utmost faith 
(Sraddha), desiring no fruit, with a mind in total control, are described as 
Sattvika (in the mode of goodness). (17.17) 

satkara-mana-pujartham tapo dambhena caiva yat 
kriyate tad iha proktam rajasam calam adhruvam (17.18) 

sat-kara — respect; mana — honour; puja — and worship; artham - with the view 
of, for the sake of; tapah — austerity; dambhena — with (sheer) hyprocrisy; ca — 
and; eva — even; yat — which; kriyate — is practised; tat — that; iha — here; 
proktam — is said; rajasam - Rajasika, in the mode of passion; calam — 
unstable; adhruvam — transcient. 

These penances which is practised with the view of obtaining respect, 
honour and reverence, or from sheer hypocrisy, are here said to be Rajasic 

(in the mode of passion), unstable and transient. (17.18) 

mudha-grahenatmano yat pidaya kriyate tapah 
parasyotsadanartham va tat tamasam udahrtam (17.19) 

mudha grahena - out of perverted theories; atmanah — of the self; yat — which; 
pidaya — through self-torture; kriyate — is performed; tapah — penances; 
parasya — others; utsadana-artham - with the object of hurting; va — or; tat — 
that; tamasam - Tamasika, in the mode of darkness; udahrtam — is declared to 
be. 

These penances performed out of perverted theories, through self-torture, 
or with the object of hurting others, is declared to be Tamasic (in the mode 
of ignorance). (17.19) 

THE THREE KINDS OF ALMSGIVING 

data vy am iti yad danam diyate 'nupakarine 

dese kale ca patre ca tad danam sattvikam smrtam (17.20) 

datavyam — worth giving, ought to be given ; iti — so; yat — that which; danam 
- almsgiving, charity; diyate — is given; anupakarine — whom no favour is 
expected in return; dese - at the right place; kale - in time; ca — and; patre — to 
a worthy person; ca — and; tat — that; danam — alms; sattvikam - Sattvika, in 
the mode of goodness; smrtam — is called. 



246 



Alms given to one from whom no favour is expected in return, in the belief 
that it is one's sacred duty to give, at the right place and time, to a worthy 
person, is called alms given in a Sattvic way (in the mode of goodness). 
(17.20) 

yat tu Pratyupakarartham phalam uddisya va punah 
diyate ca pariklistam tad danam rajasam smrtam (17.21) 

yat — that which; tu — but; prati-upakara-artham - of receiving favours in 
return; phalam — fruit; uddisya - for the sake (of reapin); va — or; punah — 
again; diyate — is given; ca — and; pariklistam — reluctantly; tat — that; danam - 
(that) giving; rajasam - Rajasika, in the mode of passion; smrtam — is 
understood to be, is held to be. 

But alms given in expectation of receiving favours in return, or for the sake 
of reaping some fruit afterwards, or again reluctantly, that giving is held to 
be Rajasic (in the mode of passion). (17.21) 

adesa-kale yad danam apatrebhyas ca diyate 
asat-krtam avajnatam- tat tamasam udahrtam (17.22) 

adesa — at the wrong place; kale — and time; yat — that; danam — alms; 
apatrebhyah — to unworthy persons; ca — and; diyate — is given; asat-krtam — 
without respect; avajnatam - or, with insult; tat — that; tamasam - Tamasika, in 
the mode of darkness; udahrtam — is declared to be. 

Alms given at the wrong place and time, to unworthy persons, without 
respect or with insult that is declared to be Tamasic (in the mode of 
ignorance). (17.22) 



PERFECTING THE SPIRITUAL WALK OF LIFE, AND 
THREEFOLD ASPECT OF BRAHMAN (ETERNAL BEING) 

om tat sad iti nirdeso brahmanas tri-vidhah smrtah 
brahmanas tena vedas ca yajnas ca vihitah pura (17.23) 

om tat sat - Om Tat Sat; iti — so; nirdesah - (triple) pointer; brahmanah — of 
Brahman; tri-vidhah — threefold; smrtah - is created, considered, declared; 
brahmanah — the Brahmanas; tena — by that; vedah — the Vedas; ca — and; 
yajnah — sacrifices; ca — and; vihitah — created; pura — formerly. 



247 



"Om, Tat, Sat": This has been considered as a threefold pointer to 
Brahman {Eternal Being). Through this, were created, in the beginning, the 
Brahmanas {the knowers of Brahman, or the priests, or intellectual class of 
India), and Vedas and Yajnas {sacrificial rites) ordained. (17.23) 

tasmad om ity udahrtya yajna-dana-tapah-kriyah 
pravartante vidhanoktah satatam brahma-vadinam (17.24) 

tasmat — therefore; om - Om, AUM; iti — so; udahrtya — uttering; yajna — of 
sacrifice; dana - giving of alms; tapah — and penance; kriyah - the acts; 
pravartante — begin; vidhana-uktah - in conformity to ordinances; satatam — 
always; brahma-vadinam - by Brahman's devotees. 

Therefore, by uttering "Om", are the acts of sacrifice, the giving of alms 
and penance accomplished, in conformity to ordinances {Vedic scriptures), 
ever again enacted by Brahman's devotees. (17.24) 

tad ity anabhisandhaya phalam yajna-tapah-kriyah 
dana-kriyas ca vividhah kriyante moksa-kanksibhih (17.25) 

tat — that; iti — so; anabhisandhaya - having no thought for; phalam — fruits; 
yajna — of sacrifice; tapah — and penance; kriyah — acts; dana - gift (of alms); 
kriyah — acts; ca — and; vividhah — various; kriyante — are performed; moksa- 
kanksibhih — by those who seek liberation. 

With the utterance of "Tat" (That), do those who seek liberation {Moksa, 
Nirvana, Mukti), perform the various acts of sacrifice, penance and the gift 
of alms, having no thought for the fruits they produce. (17.25) 

sad-bhave sadhu-bhave ca sad ity etat prayujyate 
prasaste karmani tatha sac-chabdah partha yujyate (17.26) 

sad-bhave — in the sense of the real; sadhu-bhave — in the sense of the good; ca 
— and; sat — Sat; iti — so; etat — this; prayujyate — is used; prasaste - (works) 
that call for praise, auspicious; karmani — acts; tatha — likewise; sat-sabdah — 
the word sat; partha — O Partha, Arjuna; yujyate — is used. 

"Sat" (It Is) is used to indicate the Real and the Good; the word "Sat" is 
likewise used, O Partha (Arjuna), for works that call forth praise. (17.26) 



248 



yajne tapasi dane ca sthitih sad iti co' cyate 

karma caiva tad-arthiyam sad ity evabhidhiyate (17.27) 

yajne — in sacrifice; tapasi — in penance; dane - in gift, in giving of alms; ca — 
and; sthitih — steadfast; sat — Sat; iti — so; ca — and; ucyate — is called; karma — 
work; ca - and; eva — also; tadarthiyam - for the sake; sat — Sat; zft' — so; eva — 
even; abhidhiyate — is indicated, is known, is called. 

Steadfastness in sacrifice, penance, the giving of alms, is also called "Sat", 
and any action for the sake of the Supreme (Tat) is equally known as "Sat". 

(17.27) 

WORKS WITHOUT FAITH ARE FRUITLESS 

asraddhaya hutam dattam tapas taptam krtam ca yat 
asad ity ucyate Partha na ca tat pretya no iha (17.28) 

asraddhaya — without faith; hutam - is sacrificed; dattam — given; tapah — 
penance; taptam - is practised; krtam — performed; ca — and; yat — whatever; 
asat - Asat (false); iti — so; ucyate — is called; partha — O Partha, Arjuna; na — 
not; ca — and; tat — that; pretya — after death, hereafter (after death), the next 
world; na— not; iha — in this world. 

Whatever is sacrificed, any giving, any penance, or any other deed, 
practised without faith {Sraddhd), it is called "Asat", O Partha (Arjuna); of 
no benefit in this world and the next (both in this life and the next). (17.28) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the seventeenth discourse entitled, "The Yoga of the 

Threefold Faith". 



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Eighteenth Discourse 

The Yoga of Liberation by Renunciation 

WHAT IS THE DISTINCTION BETWEEN 'SANNYASA' AND 'TYAGA' 

arjuna uvaca 

sannyasasya maha-baho tattvam icchami veditum 

tyagasya ca hrsikesa prthak kesi-nisudana (18.01) 

arjunah uvaca — Arjuna said; sannyasasya — of renunciation; maha-baho — O 
mighty-armed; tattvam — the truth; icchami - (I) desire, wish; veditum — to 
know; tyagasya — of abandonment, of Tyaga; ca — and; hrsikesa — O Hrsikesa 
(Krsna); prthak — difference; kesi- nisudana — O slayer of the Kesin (demon), 
Krsna. 

Arjuna said: O Mighty-armed, O Hrsikesa (Krsna), I desire to know from 
You the truth concerning renunciation (sannydsa) as well as of 
abandonment (tyaga), with their difference, O Kesinisudana (O Slayer of 
Kesin, Krsna). (18.01) 

sri-bhagavan uvaca 

kamyanam karmanam nyasam sannyasam kavayo viduh 

sarva-karma-phala-tyagam prahus tyagam vicaksanah (18.02) 

sri-bhagavan uvaca — the Supreme Lord said; kamyanam - by desire; 
karmanam - works, actions; nyasam — renunciation; sannyasam - renunciation; 
kavayah — the Sages; viduh — know; sarva — of all; karma — works; phala — of 
the fruits; tyagam — abandonment; prahuh - call, say, declare; tyagam - 
renunciation, abandonment; vicaksanah — the learned. 

The Supreme Lord said: To give up works dictated by desire, Sages know 
this to be renunciation (sannydsa); the abandonment of the fruit of all 
works, say the learned, is tyaga (renunciation, abandonment). (See also 5.01, 
5.05, and 6.01) (18.02) 

tyajyam dosa-vad ity eke karma prahur manisinah 
yajna-dana-tapah-karma na tyajyam iti capare (18.03) 

tyajyam - should be given up; dosa-vat — as an evil; iti — so; eke — some; karma 
— action; prahuh — they say; manisinah — great thinkers, the learned; yajna — of 



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sacrifice; dona - gift (of alms); tapah — and penance; karma - deeds, actions; na 

— not; tyajyam - should be abandoned; iti — so; ca — and; apare — others. 

Some learned men say that actions, tainted with defect, should be given up; 
but, others say that actions of sacrifice, the gift of alms and deeds of 
penance should not be abandoned. (18.03) 

niscayam srnu me tatra tyage bharata-sattama 

tyago hi purusa-vyaghra tri-vidhah samprakirtitah (18.04) 

niscayam — conclusions; srnu — hear; me — Me; tatra — there; tyage - as to 
abandonment; bharata-sat-tama — O best of the Bharatas, Arjuna; tyagah — 
abandonment; hi — indeed; purusa-vyaghra — O best of men (O tiger of men, 
Arjuna); tri-vidhah — of three kinds; samprakirtitah — is regarded. 

Hear then My own conclusions as to abandonment (tydga), O best of the 
Bharatas (Arjuna). Indeed, O best of men (O tiger of men, Arjuna), 
abandonment (tydga) is regarded as being threefold. (The word 'sannydsa ' is 
the way it is pronounced, but written 'samnydsa '. Samnydsa and Tydga, are 
synonyms, they both mean abandonment, renunciation, and acts of giving up.) 
(18.04) 

yajna-dana-tapah-karma na tyajyam karyam eva tat 
yajno danam tapas caiva pavanani manisinam (18.05) 

yajna — of sacrifice; dona - (of) gift; tapah — and (deeds of) penance; karma - 
acts, actions; na — not; tyajyam — to be abandoned; karyam — should be done; 
eva — indeed; tat — that; yajnah — sacrifice; danam — gift; tapah — penance; ca - 

- and; eva — indeed; pavanani — purifiers; manisinam - of the intelligent. 

Acts of sacrifice, the gift of alms and deeds of penance are not to be 
abandoned, but should most certainly be done, because sacrifice, alms- 
giving and penance (ascetic practise) are purifiers of the intelligent. (18.05) 

THE DUTIFUL WORKS SHOULD BE PERFORMED WITHOUT 

ATTACHMENT 

etany api tu karmani sangam tyaktva phalani ca 
kartavyaniti me Partha niscitam matam uttamam (18.06) 

etani — these; api — even; tu — but; karmani — actions; sangam — attachment; 
tyaktva — abandoning; phalani — fruit; ca — and; kartavyani — should be done; 



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iti — so; me — My; partha - Partha, O son of Partha, Arjuna; niscitam — 
certain; matam — belief; uttamam — the best, supreme. 

But even these actions should be done, detachedly and abandoning the fruit, 
O Partha {Arjuna), this is My certain and supreme belief. (18.06) 

TAMASIC AND RAJ ASIC MODES ARE PURPOSELESS 

niyatasya tu sannyasah karmano nopapadyate 
mohat tasya parityagas tamasah parikirtitah (18.07) 

niyatasya — prescribed; tu - for sure; sannyasah — renunciation; karmanah — of 
action; na — not; upapadyate — is appropriate; mohat — from illusion; tasya — of 
the same; parity agah — renunciation; tamasah - Tamasika, in the mode of 
ignorance; parikirtitah — is declared. 

For to renounce actions {duties) that are prescribed {by scripture) is 
inappropriate; delusively to give it up is Tamasic {in the mode of ignorance, 
darkness). This {also) has been declared. (18.07) 

duhkham ity eva yat karma kaya-klesa-bhayat tyajyt 

sa krtva rajasam tyagam naiva tyaga-phalam labhet (18.08) 

duhkham - causing pain, painful; iti — so; eva — even; yat — which; karma — 
action; kaya - bodily, body; klesa - distress, trouble; bhayat — out of fear 
(giving up an action because it causes pain); tyajet — gives up; sah — he; krtva — 
commiting; rajasam - Rajasika, in the mode of passion; tyagam — 
abandonment; na — not; eva — even; tyaga — abandonment; phalam — the fruit; 
labhet — reaps. 

The one who gives up an action simply because it causes pain, or because he 
shrinks from bodily distress, commits an act of abandonment that accords 
with Rajasika {in the mode of passion); for sure the person will not reap the 
fruit of abandonment {tyaga) (18.08) 

SATTVIKA NA TURE IS INDISPENSABLE 

karyam ity eva yat karma niyatam kriyate 'rjuna 

sangam tyaktva phalam caiva sa tyagah sattviko matah (18.09) 

karyam — it should be done; iti — so; eva — even; yat — which; karma — action; 
niyatam — prescribed; kriyate — is achieved; arjuna — O Arjuna; sangam — 
attachment; tyaktva - abandoning, giving up; phalam — the fruit; ca — and; eva - 



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- even; sah — that; tyagah — abandonment; sattvikah - Sattvika, in the mode of 
goodness; matah - is held. 

Whatever obligatory action is achieved, saying, "it should be done", O 
Arjuna, abandoning attachment and also the fruit, that abandonment is 
held to be Sattvika (in the mode of goodness). (18.09) 

na dvesty akusalam karma kusale nanusajjate 

tyagi sattva-samavisto medhavi chinna-samsayah (18.10) 

na — not; dvesti — hates; akusalam — disagreeable; karma — work; kusale - to 
the agreeable one; na — not; anusajjate - cleaves, is attached; tyagi — the 
renouncer; sattva - with goodness; samavistah - suffused, absorbed; medhavi — 
intelligent; chinna - free from, having cut off; samsayah - from doubts. 

The renouncer suffused with goodness (sattva), with a calm understanding, 
free from doubts, hates not his disagreeable work nor cleaves to the 
agreeable one. (18.10) 

na hi deha-bhrta sakyam tyaktum karmany asesatah 
yas tu karma-phala-tyagi sa tyagity abhidhiyate (18.11) 

na — never; hi — verily; deha-bhrta - for the embodied; sakyam — is possible; 
tyaktum — to be abandoned; karmani — actions; asesatah — completely; yah — 
who; tu — but; karma — of actions; phala — the fruits; tyagi — the renouncer; sah 

— he; tyagi — the renouncer; iti — so; abhidhiyate — is said, who deserves. 

For an embodied being it is not possible to abandon actions completely; 
rather it is he who abandons the fruits of actions who deserves the name of 
a renouncer. (18.11) 



anistam istam misram ca tri-vidham karmanah phalam 
bhavaty atyaginam pretya na tu sannyasinam kvacit (18.12) 

anistam — unwanted; istam — wanted; misram — mixed; ca — and; tri-vidham — 
threefold; karmanah — of action; phalam — the fruit; bhavati — experiences; 
atyaginam — for those who have not renounced; pretya — after death; na — not; 
tu — but; sannyasinam - to renouncers; kvacit - but not (those). 

Threefold is the fruit of action, unwanted, wanted and mixed, which the one 
who has not renounced, experiences after death, but not those who have 
renounced. (18.12) 



253 



THE COMPONENTS OF KARMA IN THE ACTING 

pancaitani maha-baho karanani nibodha me 

sankhye krtante proktani siddhaye sarva-karmanam (18.13) 

panca — five; etani — these; maha-baho — O mighty-armed, Arjuna; karanani — 
causes; nibodha- learn; me — from Me; sankhye — in the Sankhya; krta-ante - 
for the accomplishment; proktani - as declared, as laid down; siddhaye — for the 
accomplishment; sarva — of all; karmanam - actions. 

Learn from Me, O mighty-armed (Arjuna), these five factors as laid down in 
the philosophy of the Sankhya, for the accomplishment of all actions: 
(18.13) 

adhisthanam tatha karta karanam ca prthag-vidham 
vividhas ca prthak cesta daivam caivatra pancamam (18.14) 

adhisthanam — the physical body; tatha — also; karta — the doer; karanam - the 
organs; ca — and; prthak-vidham — various; vividhah — various; ca — and; 
prthak — different; cestah — the impulses; daivam — the presiding deities; ca — 
and; eva — even; atra — here; pancamam — the fifth. 

They are: The physical body, the doer, the various kinds of organs, the 
different impulses, and the fifth, the presiding deities. (18.14) 

sarira-van-manobhir yat karma prarabhate narah 
nyayyam va viparitam va pancaite tasya hetavah (18.15) 

sarira — by the body; vak — speech; manobhih — and mind; yat — whatever; 
karma — action; prarabhate — performs; narah — a man; nyayyam — right; va — 
or; viparitam — the opposite, the reverse (no matter whether right or wrong); va 
— or; panca — five; ete — these; tasya — its; hetavah - causes. 

Whatever action a man may undertake, by his body, speech or mind, no 
matter whether right or wrong, these are its five causes. (18.15) 

THE AGENCY OF THE LOWER SELF IS AN ILLUSION 

tatraivam sati kartaram atmanam kevalam tu yah 
pasyaty akrta-buddhitvan na sa pasyati durmatih (18.16) 

tatra — there; evam — so; sati — being; kartaram — the agent; atmanam — 
himself; kevalam — only; tu - really, verily; yah — who; pasyati — sees; akrta- 



254 



buddhitvat - untrained his intelligence; na — not; sah — he; pasyati — sees; 
durmatih - perverted in thought, intelligence. 

That being so, the man who sees himself alone, as the agent, does not see at 
all. Untrained is his intelligence, and perverted are his thoughts. (18.16) 

REALISATION OF THE NON-AGENCY OF THE LOWER SELF LEADS 
TO RELEASE FROM THE EFFECTS OF ALL WORKS 

yasya nahankrto bhavo buddhir yasya na lipyate 
hatvapi sa imal lokan na hanti na nibadhyate (18.17) 

yasya — whose; na — not; ahankrtah — egoistic; bhavah — nature; buddhih — 
intelligence; yasya — whose; na — not; lipyate — is stained; hatva - slaying, 
killing; api — even; sah — he; iman — this; lokan — world; na — not; hanti - 
slays, kills; na — not; nibadhyate — becomes entangled, is subject to. 

He whose nature is not egoistic, whose intellect is not stained, even though 
he slays the whole world, slays nothing, and is not subject to bondage. 

(18.17) 

THE THREE CONSTITUENTS (GUN AS) GIVE MOTIVATION TO 

KARMA (VERSES 18 TO 40) 

jnanam jneyam parijnata tri-vidha karma-codana 
karanam karma karteti tri-vidhah karma-sangrahah (18.18) 

jnanam — knowledge; jneyam - the knowable; parijnata — the knower; tri-vidha 
— threefold; karma — of action; codana karanam — the instrumental cause of 
action; karma — the action; karta — the agent; iti — so; tri-vidhah — threefold; 
karma — of action; sangrahah — the basis of action. 

Knowledge, the knowable, and the knower, these constitute the threefold 
instrumental cause of action (karma). The instrument (or, organ), the action, 
and the agent (the doer) form the threefold basis of action. (18.18) 

jnanam karma ca karta ca tridhaiva guna-bhedatah 
procyate guna-sankhyane yathavac chrnu tany api (18.19) 

jnanam — knowledge; karma — action; ca — also; karta — agent; ca — and; 
tridha - three in kind; eva — only; guna-bhedatah - distinguished by the three 
constituents (Gunas); procyate — are regarded, enunciated ; guna-sankhyane - 



255 



according to the distinction of the constituents in the Sankhya philosophy; 
yatha-vat — correctly; srnu — listen; tani - them (these); api — also. 

Knowledge, action and agent (the doer), these too are three in kind, 
distinguished by the three constituents (Gunas), enunciated in the Sankhya 
philosophy, according to the distinction of the constituents. Listen correctly 
about these also. (18.19) 



sarva-bhutesu yenaikam bhavam avyayam iksate 
avibhaktam vibhaktesu taj jnanam viddhi sattvikam (18.20) 

sarva-bhutesu — in all contingent beings; yena — by which; ekam — one; 
bhavam — reality; avyayam — imperishable; iksate - (on) sees; avibhaktam — 
undivided; vibhaktesu — in the divided; tat — that; jnanam — knowledge; viddhi 
— know; sattvikam - Sattvika, in the mode of goodness. 

That knowledge by which one sees the Imperishable Being changeless, 
undivided in all contingent beings divided, know that knowledge as Sattvika 

(in the mode of goodness). (See also 11.13 and 13.16) (18.20) 

prthaktvena tu yaj jnanam nana-bhavan prthag-vidhan 
vetti sarvesu bhutesu taj jnanam viddhi rajas am (18.21) 

prthaktvena - distinct from one another; tu — but; yat — which; jnanam — 
knowledge; nana-bhavan - manifold entities; prthak-vidhan - different (kinds); 
vetti — knows; sarvesu — in all; bhutesu - in contingent beings; tat — that; 
jnanam — knowledge; viddhi — know; rajasam - Rajasika, in terms of passion. 

But the knowledge by which one sees in all contingent beings, manifold 
entities of different kinds, distinct from one another, know that knowledge 
to be Rajasic (in the mode of passion). (18.21) 

yat tu krtsna-vad ekasmin karye saktam ahaitukam 
atattvartha-vad alpam ca tat tamasam udahrtam (18.22) 

yat — that which; tu — but; krtsna-vat — as if it were the whole; ekasmin - one 
single; karye — effect; saktam — attached; ahaitukam — irrational; atattva-artha- 
vat - without grasping the Truth (as the object of all-knowledge); alpam — 
trivial; ca — and; tat — that; tamasam - Tamasika, in the mode of darkness; 
udahrtam — is declared to be. 



256 



And that knowledge which concentrates on a single effect as if it were the 
whole, irrational, not grasping the Truth as the object of all -knowledge, 
trivial and easy, that is declared to be Tamasic (in the mode of ignorance). 
(18.22) 

niyatam sanga-rahitam araga-dvesatah krtam 
aphala-prepsuna karma yat tat sattvikamn ucyate (18.23) 

niyatam — prescribed; sanga-rahitam - free from all attachment; araga- 
dvesatah — without passion or hatred; krtam — done; aphala-prepsuna — by one 
not desirous of the fruit; karma — action; yat — which; tat — that; sattvikam - 
Sattvika, in the mode of goodness; ucyate — is called. 

A prescribed action (Karma), free from all attachment, performed without 
passion, without hate, by one not desirous of the fruit, that action is called 
to be Sattvic (in the mode of goodness). (18.23) 

yat tu kamepsuna karma sahankarena va punah 
kriyate bahulayasam tad rajasam udahrtam (18.24) 

yat — that which; tu — but; kama-ipsuna -by one longing for desires; karma — 
action; sa-ahankarena — with egoism; va — or; punah — again; kriyate — is 
performed, is done; bahula-ayasam — with much effort; tat — that; rajasam - 
Rajasika, in the mode of passion; udahrtam — is declared. 

But that action which is done by longing for desires, or again with egoism, 
or in expanding much effort, that is declared to be Rajasic (in the mode of 
passion). (18.24) 

anubandham ksayam himsam anapeksya ca paurusam 
mohad arabhyate karma yat tat tamasam ucyate (18.25) 

anubandham — consequence; ksayam — loss; himsam — injury; anapeksya - 
having no thought, regard for; ca — and; paurusam — self-sanctioned, for the 
human part one plays himself; mohat - the deluded; arabhyate — is undertaken; 
karma — action; yat — which; tat — that; tamasam - Tamasika, in the mode of 
ignorance; ucyate — is said to be. 

The action which is undertaken by a deluded man, who has no thought of 
consequence, loss and injury to others, or for the human part he plays 
himself, is called Tamasic (in the mode of ignorance). (18.25) 



257 



mukta-sango 'naham-vadi dhrty-utsaha-samanvitah 
siddhy-asiddhyor nirvikarah. karta sattvika ucyate (18.26) 

mukta-sangah - who is free from attachment; anaham-vadi - not egoistic; dhrti 

— steadfast; utsaha — resolute; samanvitah - fit in (steadfastness and resolution); 
siddhi - by success; asiddhyoh — and failure; nirvikarah — unaffected; karta — 
agent; sattvikah - Sattvika, in the mode of goodness; ucyate — is said to be. 

The agent who is free from attachment, not egoistic, steadfast and resolute, 
unaffected by success or failure, is said to be Sattvic {good). (18.26) 

ragi karma-phala-prepsur lubdho himsatmako 'sucih 
harsa-sokanvitah karta rajasah parikirtitah (18.27) 

ragi — passionate; karma-phala — to pursue the fruits of action; prepsuh — 
desiring; lubdhah — greedy; himsa-atmakah - cruel, intent on doing harm; 
asucih — impure; harsa-soka-anvitah — a prey to joy and to sorrow ; karta — 
agent; rajasah - Rajasika, in the mode of passion; parikirtitah — is widely 
known. 

The agent who is passionate, desiring to pursue the fruits of action, greedy, 
intent on doing harm, impure, a prey to joy and to sorrow, is widely known 
to follow the Rajasic way {the passion 's way). (18.27) 

ayuktah prakrtah stabdhah satho naiskrtiko 'lasah 
visadi dirgha-sutri ca karta tamasa ucyate (18.28) 

ayuktah —unsteady; prakrtah - brutish, vulgar; stabdhah - self-important; 
sathah — deceitful; naiskrtikah —malicious; alasah — lazy; visadi — depressive; 
dirgha-sutri — procrastinating; ca — and; karta — agent; tamasah - Tamasika, in 
the mode of ignorance; ucyate — is called. 

The agent, unsteady {ayukta), brutish, self-important, malicious, unfair, 
lazy, who is subject to depression, who procrastinates, is called Tamasic 

{ignorant, to be of darkness). (18.28) 

buddher bhedam dhrtes caiva gunatas tri-vidham srnu 
procyamanam asesena prthaktvena Dhananjaya (18.29) 

buddheh — of the intellect; bhedam — division; dhrteh - constancy, firmness; ca 

— and; eva — even; gunatah - arising out of the constituents, by the modes of 
material nature, arising out of the Gunas; tri-vidham — threefold; srnu — listen; 
procyamanam — as set forth by Me; asesena — in all its many forms; 



258 



prthaktvena - omitting nothing; dhananjaya — O Dhananjaya, O Conqueror of 
wealth, Arjuna. 

Listen to the threefold division of the intellect as well as constancy arising 
out of the constituents, which I will set forth in all its many forms, omitting 
nothing, O Dhananjaya (O conqueror of wealth, Arjuna). (18.29) 

pravrttim ca nivrttim ca karyakarye bhayabhaye 

bandham moksam ca ya vetti buddhih sa partha sattvika (18.30) 

pravrttim — work; ca — and; nivrttim — cessation; ca — and; karya — what 
should to be done; akarye — and what ought not to be done; bhaya — fear; 
abhaye — and fearlessness; bandham — bondage; moksam - release, liberation; 
ca — and; ya — that; vetti — knows; buddhih — intellect; sa — that; partha — O 
Partha, Arjuna; sattviki - Sattvika, in the mode of goodness. 

The intellect that distinguishes between action and its cessation, between 
what should be done and what not, between fear and fearlessness, bondage 
and release, that intellect is Sattvic (in the mode of goodness), O Partha 
(Arjuna). (18.30) 

yaya dharmam adharmam ca karyam cakaryam eva ca 
ayathavat prajanati buddhih sa partha rajasi (18.31) 

yaya — by which; dharmam - Dharma (right); adharmam - Adharma (wrong); 
ca — and; karyam — what should to be done; ca — also; akaryam — what should 
not to be done; eva — even; ca — and; ayatha-vat — untruly; prajanati — 
understand; buddhih — intellect; sa — that; partha — O Partha, Arjuna; rajasi - 
Rajasika, in the mode of passion. 

The intellect by which Dharma and Adharma (right and wrong in the widest 
sense; law and lawlessness), and also what should be done and what not, are 
untruly understood, that intellect, O Partha (Arjuna) is Rajasic (in the mode 
of passion). (18.31) 

adharmam dharmam iti ya manyate tamasavrta 
sarvarthan viparitams ca buddhih sa partha tamasi (18.32) 

adharmam - Adharma (unrighteousness); dharmam - Dharma (righteousness); 
iti — so; ya — which; manyate — thinks; tamasa - darkness (seeing the opposite, 
seeing contrary to truth); avrta - covered, enveloped, holded; sarva-arthan — all 
things; viparitan - distorted view; ca — and; buddhih — intellect; sa — that; 
partha — O Partha; tamasi - Tamasika, in the mode of ignorance. 



259 



The intellect which holds a distorted view, seeing Adharma 
(unrighteousness) as Dharma (righteousness), and see all things their 
opposite (all things contrary to truth), that intellect, O Partha (Arjuna), is in 
the Tamasic way (in the mode of ignorance) (18.32) 

dhrtya yaya dharayate manah-pranendriya-kriyah 
yogenavyabhicarinya dhrtih sa partha sattvika (18.33) 

dhrtya — constancy; yaya - (by) which; dharayate — holds; manah prana 
indriya kriyah - the functions of the mind, the life -breaths (Prana, a Sanskrit 
word meaning 'breath' and is understood as the vital, life-sustaining force of all 
living beings and the vital energy in all natural processes of the universe), and 
the sense organs; yogena — by yoga ; avyabhicarinya — unswerving; dhrtih — 
constancy; sa — that; partha - O Partha, Arjuna; sattviki - Sattvika, in the mode 
of goodness. 

The constancy by which one holds fast, in check the functions of the mind, 
the life-breaths (Prana), and the sense organs, unswerving in Yoga (self- 
discipline), that constancy, O Partha (Arjuna) , is constancy in the Sattvic 

way (in the mode of goodness). (18.33) 

yaya tu dharma-kamarthan dhrtya dharayate 'rjuna 
prasangena phalakanksi dhrtih sa partha rajasi (18.34) 

yaya — by which; tu — but; dharma kama arthan - Dharma (Duty), Kana 
(pleasure, sense gratification) and Artha (self-interest, riches or economic 
development); dhrtya — by determination, (holding) fast, firmness; dharayate 
holds; arjuna — O Arjuna; prasangena - (because of) attachment; phala-akanksi 
— desirous of the fruits ; dhrtih — determination; sa — that; partha — O Partha, 
Arjuna; rajasi - Rajasika, in the mode of passion. 

The constancy by which one holds fast to Dharma (Duty), Kana (pleasure, 
sense gratification) and Artha (self-interest, riches or economic development), 
adhering to them, desirous of their fruits, O Partha (Arjuna), is constancy in 
the Rajasic way (in the mode of passion). (18.34) 

yaya svapnam bhayam sokam visadam madam eva ca 
na vimuncati durmedha dhrtih sa partha tamasi (18.35) 

yaya — by which; svapnam — sleep; bhayam — fear; sokam — grief; visadam — 
depression; madam - conceit, vanity, lust; eva — indeed; ca — and; na — not; 



260 



vimuncati - giving up; durmedha - the stupid; dhrtih — constancy; sa — that; 
partha — O Partha, Arjuna; tamasi - Tamasika, in the mode of ignorance. 

That by which a stupid will not let go sleep, fear, grief, depression, and also 
lust, is constancy in Tamasic (in the mode of ignorance), O Partha {Arjuna). 
(18.35) 

sukham tv idanim tri-vidham srnu me bharatarsabha 
abhyasad ramate yatra duhkhantam ca nigacchati (18.36) 

sukham — pleasure; tu — indeed; idanim — now; tri vidham — threefold; srnu — 
hear; me — Me; bharata-rsabha — O best of the Bharatas, Arjuna; abhyasat - 
much effort, practise; ramate - (man) enjoys; yatra — where; duhkha - pain, 
suffering; antam — the end; ca — and; nigacchati - comes to, attains to. 

Threefold too is pleasure, O best of the Bharatas (Arjuna), hear this now 
from Me. That in which a man enjoys after much effort spent, and wherein 
suffering comes to an end. (18.36) 

yat tad agre visam iva pariname 'mrtopamam 

tat sukham sattvikam proktam atma-buddhi-prasada-jam (18.37) 

yat — which; tat — that; agre - at first; visam iva — like poison; pariname - in 
time; amrta — nectar; upamam — like; tat — that; sukham — pleasure; sattvikam - 
Sattvika, in the mode of goodness; proktam — is called; atma buddhi prasada- 
jam - (it) rises from that serenity which comes from Self-knowledge (atma- 
buddhi-prasada, translated 'of one's intellect (soul)' or 'of intellect and self). 

Which at first is more like poison, but in time transforms itself in what 
seems to be nectar (heavenly food, food of the deities, immortality -giving food) 

- is called pleasure the Sattvic way (in the mode of goodness), for it rises 
from that serenity which comes from Self-knowledge (dtma-buddhi-prasdda, 
translated 'of one 's intellect (soul) ' or 'of intellect and self). (18.37) 

visayendriya-samyogad yat tad agre 'mrtopamam 
pariname visam iva tat sukham rajasam smrtam (18.38) 

visaya indriya samyogat — from the contact of the senses with their objects ; yat 

— which; tat — that; agre - at first; amrta-upamam — like nectar; pariname - in 
time; visam iva - to be poison; tat — that; sukham — pleasure; rajasam - 
Rajasika, in the mode of passion; smrtam — is declared. 



261 



That pleasure which at first seems like nectar, arising from the contact of 
the senses with their objects, but in time transforms itself in what seems to 
be poison, that pleasure is declared the Rajasic way (in the mode of passion). 
(See also 5.22)(18.38) 

yad agre canubandhe ca sukham mohanam atmanah 
nidralasya-pramadottham tat tamasam udahrtam (18.39) 

yat — which; agre - at the beginning, at first; ca — and; anubandhe - in the end; 
ca — and; sukham — pleasure; mohanam - delusive, deluding; atmanah — of the 
self; nidra — sleep; alasya — laziness; pramada — and heedlessness; uttham - 
deriving from; tat — that; tamasam - Tamasika, in the mode of ignorance; 
udahrtam — is declared. 

That pleasure which deludes the self both at the beginning and in the end, 
which derives from sleep, laziness and heedlessness, has been declared to be 
Tamasic (in the mode of ignorance, darkness). (18.39) 

na tad asti prthivyam va divi devesu va punah 

sattvam prakrti-jair muktam yad ebhih syat tribhir gunaih (18.40) 

na — not; tat — that; asti — is; prthivyam — on earth; va — or; divi — in heaven; 
devesu — among the deities (Devas, demigods); va — or; punah — again; sattvam 
— being; prakrti-jaih - which is (born of the constituents of Nature - Prakriti -); 
muktam — freed; yat — that; ebhih — from these ; syat — is; tribhih - from three; 
gunaih - Gunas, constituents of Nature, modes of material nature (Prakriti). 

There is no being in heaven or on earth, or even among the deities (Devas, 
demigods), which is or even could be free from these three constituents of 
Nature (Prakriti). (18.40) 

BRAHMAN AS, KSATRIYAS, VAISYAS, AND THE SUDRAS AS 

FOURFOLD 
GROUPS OF PEOPLE EXPLAINED 

brahmana-ksatriya-visam sudranam ca parantapa 
karmani pravibhaktani svabhava-prabhavair gunaih (18.41) 

brahmana ksatriya visam — Brahmanas, Ksatriyas, and Vaisyas; sudranam — of 
the Sudras; ca — and; parantapa — O Parantapa, Arjuna; karmani — duties; 
pravibhaktani — are assigned; svabhava prabhavaih - arise (born) from the 
nature of things, arise (born) of their own nature; gunaih - by the constituents, 
by the qualities. 



262 



The duties of the Brahmanas, Ksatriyas, Vaisyas, and also the Sudras, O 
Parantapa (O vanquisher of foes, Arjuna), are variously assigned by these 
constituents, and they arise from the nature of things as they are (svabhdva). 
(See also 4.13) (18.41) 

samo damas tapah saucam ksantir arjavam eva ca 

jnanam vijnanam astikyam brahma-karma svabhava-jam (18.42) 

samah — serenity; damah — self-control; tapah — austerity; saucam — purity; 
ksantih - patience, tolerance; arjavam — honesty; eva — even; ca — and; jnanam 

— knowledge (in theory); vijnanam - realisation, bringing into practise; astikyam 

— belief; brahma karma — the duties of Brahmanas; svabhavajam - arising from 
own nature. 

Serenity, self-control, austerities (penance, ascetic practise), purity, patience 
and honesty, spiritual knowledge in theory as in practise (knowledge and 
realisation), belief in a hereafter, these are the duties of Brahmanas, arising 
from their nature. (18.42) 

sauryam tejo dhrtir daksyam yuddhe capy apalayanam 
danam isvara-bhavas ca ksatram karma svabhava-jam (18.43) 

sauryam — heroism; tejah — ardour; dhrtih — fortitude; daksyam — skill; yuddhe 

— from battle; ca — and; api — also; apalayanam — not fleeting; danam — 
generosity; isvara — of lordliness; bhavah — the nature; ca — and; ksatram — of 
the Ksatriyas; karma — action; svabhava-jam - arising from the nature. 

Heroism, ardour, fortitude, skill, not fleeting from battle, generosity and 
lordliness are the duties of the Ksatriyas (protectors), arising from their own 
nature. (18.43) 



krsi-go-raksya-vanijyam vaishya-karma svabhava-jam 
paricaryatmakam karma sudrasyapi svabhava-jam (18.44) 

krsi - till (the fields); go — cattle; raksya — rearing; vanijyam — trade; vaishya 
of the Vaisyas; karma — duty; svabhava jam - arising of the nature; paricarya 
service; atmakam — consisting; karma — duty; sudrasya — of the Sudras; api 
also; svabhava-jam — born of his own nature, the natural work. 



263 



To till the fields (agriculture), rearing cattle and trade are the duties of the 
Vaisyas, arising from their nature; but work which consists in service is the 
natural work of the Sudras. (11.44) 

sve sve karmany abhiratah samsiddhim labhate narah 
sva-karma-niratah siddhim yatha vindati tac chrnu (11.45) 

sve sve — each to his own; karmani — duty; abhiratah - devoted, by devotion; 
samsiddhim — perfection; labhate — attains; narah — a man; sva-karma — in his 
own duty; niratah — engaged; siddhim — perfection; yatha — how; vindati — 
attains; tat — that; srnu — listen. 

By devotion each to his own duty (karma), every man attains perfection. 
Listen how a man perfects himself through devotion to his own duty 
(karma). (11.45) 

yatah pravrttir bhutanam yena sarvam idam tatam 
sva-karmana tarn abhyarcya siddhim vindati manavah (18.46) 

yatah — from whom; pravrttih — the source; bhutanam — of all beings; yena — 
by whom; sarvam — all; idam — this; tatam — is pervaded; sva-karmana - of his 
duty; tarn — Him; abhyarcya — by worshiping; siddhim — perfection; vindati — 
attains; manavah — man. 

He, Who is the source of all beings' activity (pravrtti), and by Whom this 
whole universe pervades, by worshipping Him in the performance of his 
duty, man attains perfection. (See also 9.27, 12.10) (18.46) 

sreyan sva-dharmo vigunah para-dharmat sv-anusthitat 
svabhava-niyatam karma kurvan napnoti kilbisam (18.47) 

sreyan — better; sva-dharmah — one's own natural duty; vigunah - though 
devoid of merit; para-dharmat — than to achieve another's; su-anusthitat - even 
well-performed; svabhava-niyatam - imposed by his own nature; karma - duty, 
action; kurvan — fulfilling; na — not; apnoti — incurs; kilbisam — sin. 

Better to achieve one's own natural duty (natural duty: that for which he is 
innate to do), though devoid of merit, than to achieve another's even well 
performed. He who fulfils the duty (Dharma) imposed by his own nature, he 
incurs no sin. (See also 3.35, 5.10, 18.07, 18.09, 18.17, 18.23)) (18.47) 

saha-jam karma Kaunteya sa-dosam api na tyajet 
sarvarambha hi dosena dhumenagnir ivavrtah (18.48) 



264 



saha-jam - to which born; karma - duty, action; kaunteya - O Kaunteya, O son 
of Kunti, Arjuna; sa-dosam - (though) defective; api - even, although; na — not; 
tyajet — one should give up; sarva-arambhah — all entreprises; hi — for; dosena 

— with fault; dhumena — by smoke; agnih — fire; rva — as; avrtah - (are) veiled. 

Never should one give up the duty to which he is born, though defective it 
may be, O son of Kunti (Arjuna); for all enterprises are veiled in faults as 
fire by smoke. (18.48) 

KARMA YOGA IS KARMA SANNYASA 

asakta-buddhih sarvatra jitatma vigata-sprhah 
naiskarmya-siddhim paramam sannyasenadhigacchati (18.49) 

asakta-buddhih - whose mind is unattached; sarvatra — everywhere ;jita-atma - 
whose self is subdued; vigata-sprhah - all desires gone; naiskarmya-siddhim - 
free from bondage to works; paramam — supreme; sannyasena — by means of 
renunciation; adhigacchati — one reaches. 

The one whose mind is unattached to anything, whose self is subdued, all 
desires gone, by means of renunciation reaches the supreme state, free from 
bondage to works (naiskarmya-siddhim: the perfection consisting in freedom 
from action). (18.49) 

siddhim prapto yatha brahma tathapnoti nibodha me 
samasenaiva Kaunteya nistha jnanasya ya para (18.50) 

siddhim — perfection; praptah — attained; yatha — as; brahma — Brahman; tatha 

— that; apnoti — one reaches; nibodha — learn; me — from Me; samasena - in 
brief; eva — even; kaunteya - O Kaunteya, O son of Kunti, Arjuna; nistha — the 
state; jnanasya — of knowledge; ya — which; para - supreme, highest. 

Learn from Me, in brief, how the one having attained perfection, reaches 
Brahman, O son of Kunti (O Kaunteya, Arjuna), that supreme state of 
knowledge. (18.50) 

buddhya visuddhaya yukto dhrtyatmanam niyamya ca 
sabdadin visayams tyaktva raga-dvesau vyudasya ca (18.51) 

buddhya - in a intellect; visuddhaya — purified; yuktah — absorbed; dhrtya - 
with constancy; atmanam — the self; niyamya - self-control; ca — and; sabda- 



265 



adin - sound and other; visayan — the sense objects; tyaktva — detached; raga — 
attraction; dvesau — and aversion; vyudasya — discarding; ca - also. 

Absorbed in a purified intellect (buddhi, reason, soul-vision kept pure), self- 
controlled with constancy, detached from the things of sense, sound and 
other objects, and discarding attraction and aversion; (18.51) 

vivikta-sevi laghv-asi yata-vak-kaya-manasah 
dhyana-yoga-paro nityam vairagyam samupasritah (18.52) 

vivikta-sevi - dwell in solitude, living in a secluded place; laghu-asi — eating 
lightly; yata vak kaya manasah — with speech, body and mind controlled ; 
dhyana-yoga-parah — absorbed in divine meditation; nityam — ever; vairagyam 
— dispassion; samupasritah - taking refuge in (solitude). 

Let one dwell in solitude, eat lightly, with speech, body and mind controlled, 
ever absorbed in divine meditation (union through soul-vision in yoga), 
cultivating dispassion; (18.52) 

ahankaram balam darpam kamam krodham parigraham 
vimucya nirmamah santo brahma-bhuyaya kalpate (18.53) 

ahankaram — egotism; balam — power; darpam — pride; kamam - lust, desire; 
krodham — anger; parigraham — possessiveness; vimucya nirmamah - free from 
the "me and mine" consciousness; santah — peaceful; brahma-bhuyaya — for 
becoming one with Brahman; kalpate — is fit. 

Giving up egotism, power, pride, desire (lust), anger, possessiveness, free 
from the 'me and mine' consciousness, serene, he is fit to become one with 
Brahman. (11.53) 

brahma-bhutah prasannatma na socati na kanksati 

samah sarvesu bhutesu mad-bhaktim labhate param (18.54) 

brahma-bhutah - become (absorbed) in Brahman; prasanna-atma - serene in 
the Self; na — not; socati — grieves; na — not; kanksati — desires; samah - the 
same; sarvesu — to all; bhutesu - contingent beings; mat-bhaktim - devotion 
towards Me; labhate — gains; param — supreme. 

Becoming absorbed in Brahman, serene in the Self, he grieves not nor 
desires; equal to all contingent beings, he gains supreme devotion towards 
Me. (18.54) 



266 



bhaktya mam abhijanati yavan yas casmi tattvatah 
tato mam tattvato jnatva visate tad-anantaram (18.55) 

bhaktya - by supreme (highest) devotion; mam — Me; abhijanati - he realises 
Me, knows Me; yavan — what; yah ca asmi — as I (really) am; tattvatah — in 
truth; tatah — then; mam — Me; tattvatah — in truth; jnatva — knowing; visate — 
he enters; tat-anantaram - immediately (into the 'That') into the Supreme. 

By supreme devotion {meaning, love and loyalty) he realises Me as I really 
am, who and what I am. Then, knowing Me in truth, he immediately enters 
into the Supreme {he enters into 'That'). {See also 5.19) (18.55) 

sarva-karmany api sada kurvano mad-vyapasrayah 
mat-prasadad avapnoti sasvatam padam avyayam (18.56) 

sarva — all; karmani — actions; api — also; sada — always; kurvanah — 
undertaking; mat-vyapasrayah - taking refuge in Me; mat-prasadat — by My 
grace; avapnoti — one attains; sasvatam — the eternal; padam - abode, state; 
avyayam — changeless. 

Undertaking continually all manner of actions, taking refuge in Me, for by 
My grace he will attain the eternal, changeless state (pada). (18.56) 

cetasa sarva-karmani mayi sannyasya mat-parah 
buddhi-yogam upasritya mac-cittah satatam bhava (18.57) 

cetasa — mentally; sarva-karmani — all actions; mayi — to Me; sannyasya — 
dedicating; mat-parah - regarding Me as the Supreme; buddhi-yogam - the 
yoga of discrimination, union through discrimative knowledge or yoga of 
understanding; upasritya — relying; mat-cittah - thinking (on Me); satatam — 
constantly; bhava- be. 

Mentally dedicating all actions to Me, regarding Me as the Supreme, 
relying on buddhi-yoga {union through discriminative knowledge, or yoga of 
understanding), think constantly on Me. (18.57) 

EGOISM IS HARMFUL ON THE SPIRITUAL LADDER TO THE 

SUPREME 

mac-cittah sarva-durgani mat-prasadat tarisyasi 

atha cet tvam ahankaran na srosyasi vinanksyasi (18.58) 



267 



mat cittah - fixing the mind; sarva — all; durgani — dangers; mat-prasadat — by 
My grace; tarisyasi — you will overcome; atha — but; cet — if; rvara — you; 
ahankarat — selfishness; na srosyasi — do not listen, will not listen; vinanksyasi 

— you will meet destruction. 

Fixing your mind on Me, by My grace you will overcome all dangers, but if 
through selfishness you will not listen, then you will meet destruction. 

(18.58) 

yad ahankaram asritya na yotsya iti manyase 
mithyaisa vyavasayas te prakrtis tvam niyoksyati (18.59) 

yat — if; ahankaram - self-assertion, egotism; asritya — taking shelter; na yotsye 

— I will not fight; iti — thus; manyase — you think; mithya - vain; esah — this; 
vyavasayah — resolution; te — your; prakrtih — inborn nature; tvam — you; 
niyoksyati — will constrain. 

But if through self-assertion you think, 'I will not fight', vain is your 
resolution, for Prakriti, your inborn nature will constrain you. (11.59) 

svabhava-jena Kaunteya nibaddhah svena karmana 
kartum necchasi yan mohat karisyasy avaso 'pi tat (18.60) 

svabhava-jena - own nature-born action; kaunteya - O Kaunteya, O son of 
Kunti, Arjuna; nibaddhah — bound; svena — own; karmana — action; kartum — 
to do; na — not; icchasi — you wish; yat — that; mohat - through delusion; 
karisyasi — you will do; avasah - against own will; api — also; tat — that. 

O son of Kunti (O Kaunteya, Arjuna), being bound by the karma of your 
own nature-born action, you will have to do that which is against your will, 
and through delusion you do not wish to do. (18.60) 

ALL KARMA BELONGS TO THE SUPREME (ISWARA) 

isvarah sarva-bhutanam hrd-dese 'rjuna tisthati 
bhramayan sarva-bhutani yantrarudhani mayaya (18.61) 

isvarah — the Lord; sarva-bhutanam — of all contingent beings; hrt-dese — in 
the heart; arjuna — O Arjuna; tisthati — dwells; bhramayan - making to whirl; 
sarva-bhutani — all contingent beings; y antra arudhani - fixed in a machine; 
mayaya - illusive power. 



268 



The Lord dwells in the region of the heart of all contingent beings, O 
Arjuna, and by His illusive power (Maya) making them all whirl as if fixed 
in a machine. (18.61) 

tarn eva saranam gaccha sarva-bhavena bharata 

tat-prasadat param santim sthanam prapsyasi sasvatam (18.62) 

tarn — in Him; eva — even; saranam gaccha - find refuge; sarva-bhavena - with 
all your being; bharata — O Bharata, Arjuna; tat-prasadat — by His grace; 
param — supreme; santim — peace; sthanam — the abode; prapsyasi — you shall 
obtain; sasvatam - eternal (state). 

O Bharata (Arjuna), in Him alone find refuge with all your being, and all 
your love (bhdva); and by His grace you shall obtain supreme peace, the 
eternal state. (18.62) 

FREEDOM OF THE SEEKER INTO TRUTH 

iti te jnanam akhyatam guhyad guhyataram may a 
vimrsyaitad asesena yathecchasi tatha kuru (18.63) 

iti — thus; te — to you; jnanam — knowledge; akhyatam — declared; guhyat - the 
mysteries; guhya-taram — the most mysterious; may a — by Me; vimrsya - 
contemplate; etat — on this; asesena — fully; yatha — as; icchasi — you wish; 
tatha — that; kuru - do, act. 

Of all mysteries most mysterious, this knowledge have I declared to you, 
contemplate on it in all its amplitude, and do whatever you wish to do. 
(18.63) 

THE RESULTS OF SELF-SURRENDER 

sarva-guhyatamam bhuyah srnu me paramam vacah 
isto 'si me drdham iti tato vaksyami te hitam (18.64) 

sarva-guhya-tamam — the most mysterious of all; bhuyah — again; srnu — listen; 
me — from Me; paramam - (My) supreme; vacah — word; istah asi - beloved 
(friend); me — to Me; drdham - (beloved) friend; iti — so; tatah — therefore; 
vaksyami — I am telling; te — you; hitam - (that which is) beneficial. 

Listen once again to My supreme word, of all the most mysterious; because 
you are My beloved friend, I will, therefore, tell you that which is beneficial 
for you. (18.64) 



269 



man-mana bhava mad-bhakto mad-yaji mam namaskuru 
mam evaishyasi satyam te pratijane priyo 'si me (18.65) 

mat-manah - your mind absorb in Me; bhava — be; mat-bhaktah - (be) My 
devotee; mat-yaji - sacrifice to Me; mam - to Me; namaskuru - prostrate 
(yourself before Me); mam — to Me; eva — even; esyasi — you shall come; 
satyam — truth; te — to you; pratijane — I promise; priyah — dear; asi — you are; 
me — to Me. 

Absorb your mind in Me, be My devotee, sacrifice to Me (resign all things to 
Me), prostrate yourself before Me: I promise you, in this way you shall 
come to Me, for in truth you are dear to Me. (18.65) 

sarva-dharman parityajya mam ekam saranam vraja 
aham tvam sarva-papebhyo moksayisyami ma sucah (18.66) 

sarva-dharman — all other dharmas (duties); parityajya — forsaking; mam — to 
Me; ekam — only; saranam — refuge; vraja — take; aham — I; tvam — you; sarva 
papebhyah — from all evils; moksayisyami — will deliver; ma — not; sucah - 
grieve. 

Forsaking all other dharmas (duties), turn to Me, your only refuge, for I will 
deliver you of all evils. Do not grieve. (18.66) 

APTITUDES FOR TEACHING THE BHAGAVAD GIT A 

idam te natapaskaya nabhaktaya kadacana 

na casusrusave vacyam na ca mam yo 'bhyasuyati (18.67) 

idam — this; te — by you; na — not; atapaskaya - whose life is devoid of 
asceticism; na — not; abhaktaya - who has no devotion; kadacana — at any 
time; na — never; ca — and; asusrusave - who refuses to obey (or, render 
service); vacyam — to be spoken; na — not; ca — and; mam - of Me; yah - one 
who; abhyasuyati — is envious, cavils at. 

Never should you speak about this to anyone, whose life is devoid of 
asceticism (austerity, penance), who has no devotion (bhakta: love and 
loyalty), who refuses to obey, or to one who speaks ill of Me. (18.67) 

ya idam paramam guhyam mad-bhaktesv abhidhasyati 
bhaktim mayi param krtva mam evaishyaty asamsayah (18.68) 



270 



yah — who; idam — this; paramam — supreme; guhyam - secret (knowledge); 
mat bhaktesu - to my loving devotees; abhidhasyati — impart; bhaktim — 
devotion; mayi — to Me; par am - highest (supreme); krtva — showing; mam — to 
Me; eva — even; esyati - will come; asamsayah — without doubt. 

But whoever shall impart to My loving devotees this supreme secret 
knowledge, showing the highest devotion (bhakti: love and loyalty) to Me, 
will come and reach Me without doubt. (18.68) 

na ca tasman manusyesu kascin me priya-krttamah 
bhavita na ca me tasmad anyah priyataro bhuvi (18.69) 

na — not; ca — and; tasmat — than someone; manusyesu — among men; kascit — 
any; me — to Me; priya-krt-tamah — more pleasing service; bhavita - shall be; 
na — not; ca — and; me — to Me; tasmat — than he (like this); anyah — another; 
priya-tarah — dearer; bhuvi - on earth. 

No one among mankind can render Me more pleasing service than someone 
like this; nor shall any other one on earth be dearer to Me. (18.69) 

adhyesyate ca ya imam dharmyam samvadam avayoh 
jnana-yajnena tenaham istah syam iti me matih (18.70) 

adhyesyate - who studies, is studying; ca — and; yah — who; imam — this; 
dharmyam — sacred; samvadam — dialogue; avayoh — of ours; jnana — of 
knowledge; yajnena — by the sacrifice; tena — by him; aham — I; istah — 
worshipped; syam - (I) shall, (this is); iti — so; me — My; matih - promise. 

The one, who studies this sacred dialogue of ours, will be worshipping Me 
by the sacrifice (Yajna) of knowledge. This is My promise. (18.70) 

sraddhavan anasuyas ca srnuyad api yo narah 

so 'pi muktah subhal lokan prapnuyat punya-karmanam (18.71) 

sraddha-van - full of faith; anasuyah — not cavilling; ca — and; srnuyat - have 
you listened; api — also; yah — who; narah — man; sah — he; api — also; muktah 
— being liberated, being freed; subhan — happy; lokan — worlds; prapnuyat - 
(he) attains; punya-karmanam — of those whose works are pure. 

Even that individual full of faith (shraddha), not cavilling, who merely 
listens to and heeds this sacred dialogue, will be free from evil, and attain 
the blessed worlds of those whose works are pure. (18.71) 



271 



THE DAWN OF KNOWLEDGE 

kaccid etac chrutam Partha tvayaikagrena cetasa 

kaccid ajnana-sammohah pranastas te Dhananjaya (18.72) 

kaccit — whether; etat — this; srutam — heard; partha — O Partha, Arjuna; tvaya 
— by you; eka-agrena - in singleness; cetasa - of mind; kaccit — whether; 
ajnana sammohah - the delusion born ignorance; pranastah — destroyed; te — 
you; dhananjaya - O Dhananiaya, O conqueror of wealth , Arjuna. 

O Partha {Arjuna), have you listened to this knowledge {to this My word) in 
singleness of mind {an attentive mind)? O Dhananjaya {Arjuna), has the 
confusion linked to delusion-born ignorance been thoroughly destroyed? 

(18.72) 

arjuna uvaca 

nasto mohah smrtir labdha tvat-prasadan mayacyuta 

sthito 'mi gata-sandehah karisye vacanam tava (18.73) 

arjunah uvaca — Arjuna said; nastah — destroyed; mohah - confusion, delusion; 
smrtih - thinking, memory; labdha - got back, has been gained, regained; tvat- 
prasadat — by Your grace; may a — by me; acyuta - O Achyuta, O infallible 
Krsna {The different names of the Supreme Lord Krsna and Arjuna are very 
important in the Bhagavad GTta as they have a meaning according to different 
circumstances and relationships, and have something to tell the reader for own 
spiritual growth. A number of even outstanding translators omit them, and that 
is unacceptable. The translator endeavoured as far as he possibly could to 
translate the "Song of God" as it should be); sthitah — firm; asmi - (I) am; gata 
sandehah - with doubts dispelled; karisye - (I) stand ready; vacanam — word; 
tava — Your. 

Arjuna said: Destroyed is the confusion, I have got back my proper way of 
thinking {smrti) {I have got back my memory) through Your grace, O 
Achyuta {O unfallen One, O immutable One, Krsna). With doubts dispelled I 
stand ready to act according to Your word. (18.73) 

SAN J A YA 'S CONCL USIVE DE CLARA TION 

sanjaya uvaca 

ity aham vasudevasya parthasya ca mahatmanah 

samvadam imam asrausam adbhutam roma-harsanam (18.74) 



272 



sanjayah uvaca — Sanjaya said; iti — so; aham — I; vasudevasya - of Vasudeva, 
Krsna ; parthasya - of Partha, Arjuna; ca — and; maha-atmanah — of the great 
soul, high-souled; samvadam — dialogue; imam — this; asrausam - (I) did heard; 
adbhutam — wonderful; roma-harsanam — causing the hair stand on end. 

Sanjaya said: I did hear this wondrous dialogue of Vasudeva (Vasudeva 's 
son, Krsna) and the high-souled Partha (Arjuna), causing my hair to stand 
on end. (18.74) 

vyasa-prasadac chrutavan etad guhyam aham param 
yogam yogesvarat krsnat saksat kathayatah svayam (18.75) 

vyasa-prasadat — by Vyasa's favour ; srutavan - I have heard; etat — this; 
guhyam — secret; aham — I; param — supreme; yogam — yoga; yoga-isvarat — 
from the Lord of yoga; krsnat — from Krsna; saksat — directly; kathayatah — 
relating; svayam — himself. 

By Vyasa's favour have I heard this supreme secret Yoga from the Lord, 
Krsna Himself, relating it before me. (18.75) 

rajan samsmrtya samsmrtya samvadam imam adbhutam 
kesavarjunayoh punyam hrsyami ca muhur muhuh (18.76) 

rajan — O King; samsmrtya — recalling; samsmrtya — recalling; samvadam — 
dialogue; imam — this; adbhutam — marvellous; kesava - Kesava, Krsna; 
arjunayoh — and Arjuna; punyam — holy; hrsyami — I thrill with joy; ca — and; 
muhuh muhuh - again and again, repeatedly. 

O King (King Dhrtarastra) recalling over and over again this marvellous 
and holy dialogue of Kesava (Krsna) and Arjuna, I thrill with joy again and 
again. (18.76) 

tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh 
vismayo me mahan rajan hrsyami ca punah punah (18.77) 

tat — that; ca — and; samsmrtya - having recalled; samsmrtya - having recalled; 
rupam - the form; ati - greatly, utterly; adbhutam — marvellous; hareh - of 
Hari, of Krsna; vismayah — amazement; me — my; mahan — great; rajan — O 
King; hrsyami — I am enjoying, I thrill with joy; ca — and; punah punah - again 
and again, repeatedly. 



273 



And as often as I recall that utterly marvellous form of Hari (Krsna), great 
is my amazement, O King (King Dhrtardstra), I thrill with joy, and thrill 
with joy again! (18.77) 

yatra yogesvarah krsno yatra partho dhanur-dharah 
tatra srir vijayo bhutir dhruva nitir matir mama (18.78) 

yatra — whenever; yoga-isvarah — the Lord of yoga; krsnah — Krsna; yatra — 
wherever; parthah - Partha, the son of Partha; dhanuh-dharah - the archer, the 
carrier of the bow and arrow; tatra — there; srih — prosperity; vijayah — victory; 
bhutih — happiness; dhruva — firm; nitih — morality; matih mama — my opinion. 

Whenever Krsna, the Lord of Yoga is; wherever is Partha (Arjuna) the 
Archer, there is prosperity, victory, happiness, and firm morality, this is my 
conviction. (18.78) 

In the Upanisad of the Bhagavadglta, the knowledge of Brahman the 

Supreme, the science of yoga, and the dialogue between Srlkrsna and 

Arjuna, this is the eighteenth discourse entitled, "The Yoga of Liberation 

through Renunciation". 



274 



Epilogue 

The Farewell Message of Lord Krsna 

Lord Krsna on the eve of His departure from the arena of this world, after 
finishing the difficult task of establishing Dharma, gave His last parting 
discourse to His uncle Uddhava who was also His dearest devotee and 
follower. 

At the end of a long sermon comprising of more than one thousand verses, 
Uddhava said: O Lord, I think the pursuit of yoga as You narrated to 
Arjuna, and now to me is very difficult, indeed, for most people, because, it 
requires control of the unruly mind and senses. 

Please tell me a short, simple, and easy way to God-Realisation. Lord Krsna 
upon Uddhava's request gave the essentials of self-realisation for the 
modern age as follows: 

(1) Do your duty to the best of your abilities for the Lord without any 
selfish motive, and remember God at all times —before starting a work, at 
the completion of a task, and while inactive. 

(2) Practice to look upon all creatures as Myself in thought, word, and deed, 
and mentally bow down to them. 

(3) Perceive that the power of God is with you at all times, through the 
activities of mind, senses, breathing, and emotions; and is constantly doing 
all the work using you as a mere instrument. 

Paramahansa Hariharananda, my Sadguru, says: God is in everything as 
well as above everything. So if you want to realise Him, you must seek Him 
in every atom, in every matter, in every bodily function, and in every 
human being. This is Self-Realisation. 



The essence of God-realisation is also summarised in the four verses of the 
Bhagavata Purana (BP 2.09.32-35) as hereunder: 

The Supreme Lord Krsna said: All of Me, namely My actual eternal form 
and My transcendental existence, colour, qualities and activities —let all be 
awakened within you by factual realisation, out of My causeless mercy. (32) 



275 



Brahma, it is I, the Personality of Godhead, who existed before the creation, 
when there was nothing but Myself. Nor was there the material nature, the 
cause of this creation. That which you see now is also I, the Personality of 
Godhead, and after annihilation what remains will also be I, the Personality 
of Godhead. (33) 

O Brahma, whatever appears to be of any value, if it is without relation to 
Me, has no reality. Know it as My illusory energy, that reflection which 
appears to be in darkness. (34) 

O Brahma, please know that the universal elements enter into the cosmos 
and at the same time do not enter into the cosmos; similarly, I Myself also 
exist within everything created, and at the same time I am outside of 
everything. (35) 

Uddhava took up his mission. He accepted the dharma given to him by his 
guru, Krsna, and attained the experience of Oneness. But what of the 
Supreme Lord Krsna, the complete avatar, the teacher and friend of all, the 
Radiant One? In the Bhagavatha Purana, Sage Shuka describes what 
happens next. Knowing that Dvaraka will be destroyed, the Supreme Lord 
Krsna sends the women, children and older men to safety in Sankhoddra. 
The younger men asked to go to Prabhasa to purify themselves. But the 
cleansing is of no avail and the destiny of the Yadus is fulfilled when they 
attack the Lord Krsna, and he and Balarama finally destroy them. After 
this battle, while He rests beside a tree, the Lord Krsna is pierced in the 
foot by the arrow of a hunter. This too is as it has been foretold, and, in a 
final moment of meditation, the Lord Krsna leaves the earthly plane. 

Did the Supreme Lord Krsna die? The verses of the Bhagavatha Purana 
that relate to this question are compelling and mysterious: 

With Brahma, the celestial sages and the gods before him, 
All of whom he knew were none other than himself, 
The Radiant One, Krsna, closed his lotus eyes, 
And withdrew himself into the Self 

By practising the Yogic method of Agni dharana, 

He burnt the body which had delighted all who knew it 

And which, when meditated on, 

Grants grace to the devotee. 

Then He entered His own realm. 

(Book 2, 31: 5-6) 

The word that is mysterious here is dagdhva. Some translators have read 
the text as i adagdhva\ 'without burning', and others, like Swami 



276 



Venkatesananda, have read it as i dagdhva\ 'with burning'. A final clue in 
verse 13 of the same discourse: 

The Radiant One, Shri Krsna, 

Had the power to create, sustain and destroy 

All of creation. 

Yet He did not wish 

To preserve His body here any longer 

Even though he could. 

For he had always taught that the perishable 

Is not worth saving. 

Did the body of the Supreme Lord Krsna die? That is for each devotee to 
decide for him or herself, the sacred writings leave enough ambiguity for us 
to answer in the way that each find most acceptable. Maybe, the Supreme 
Lord Krsna dies every time we do not let him live through our lives in a 
manner He prescribed in the Bhagavad GIta. Perhaps the Supreme Lord 
Krsna lives in us when we open our hearts and minds to His teaching, 
purifying ourselves in the ways He taught - through love and compassion to 
all beings, exercised in the spirit of renunciation. 

Harih AUM tatsat Harih AUM tatsat Harih AUM tatsat 

r 

Sri Krsnarpanam astu subham bhuyat. 
AUM Santih Santih Santih 

This book is offered to Lord Krsna. 
May He bless the readers with 

Goodness, Prosperity, and Peace 



277 



Glta Mahatmyam 

The Greatness of the Glta 

The GTtd Mahatmyam is a tribute to the Bhagavad Glta which is normally 
recited at the close of a GTtd reading or chanting. When time does not permit, it 
is sufficient to read or chant only verses 21 and 22. Remember the GTtd contains 
the cream of the Vedas and Upanishads. For this reason it is a universal 
scripture suited for people of all temperaments and for all ages, and of all 
religions. 

r 

Sri ganesaya namah 

r 

Sri radharamanaya (Krsna) namah 

Adoration to Sri Ganesa 

Adoration to Sri Radharamana (Krsna) 

Sri Ganesa is the personification of the cosmic functioning of Iswara 
(Supreme Being, God, Ruler of the Cosmos). He embodies wisdom and he 
removes obstacles. He is therefore, also here, invoked at the beginning of all 
auspicious undertakings. Radharamana is the appellation attributed to the 
Supreme Lord Krsna because of His being the Idol of worship during His 
boyhood by the Gopi, Sreemati Radha. 

Dharovaacha: Bhagavan parameshaana bhaktiravyabhichaarinee; 
Praarabdham bhujyamaanasya katham bhavati he prabho.(l) 

Dhara (the Earth) said: O Blessed Lord, O Ruler Supreme, O Adorable 
One, how may he, who is bound by his 'Prarabdha karma' gain constant 
devotion? (1) 

Sri Vishnuruvaacha: Praarabdham bhujyamaano hi geetaabhyaasaratah 

sadaa; 

Sa muktah sa sukhee loke karmanaa nopalipyate.(2) 

The Lord Vishnu said: Even he who is dominated by 'Prarabdha karma' 
can be a Mukta (one who becomes free from the cycles of birth and death) and 
a happy man in this world if he be devoted to the constant practice of the 
Glta. No new karma ever taints him. (2) 

Mahaapaapaadipaapaani geetaadhyaanam karoti chet; 
Kwachit sparsham na kurvanti nalineedalam ambuvat.(3) 



278 



No sin, however heinous can ever affect him who meditates on the GIta, any 
more than water affects the lotus leaf. (3) 

Geetaayaah pustakam yatra yatra paathah pravartate; 
Tatra sarvaani teerthaani prayaagaadeeni tatra vai. 
Sarve devaashcha rishayo yoginahpannagaashcha ye; 
Gopaalaa gopikaa vaapi naaradoddhava paarshadaih.(4-5) 

Where the book Bhagavad GIta is kept, where the study of it is conducted, 
there are present all the sacred places, there verily are the Prayagas and 
such sanctums. The Devas, the Rishis, the yogins, the Pannagas, the 
Gopalas, the Gopis, Narada, Uddhava and the whole hosts of their 
comrades are all present there. (4-5) 

Sahaayo jaayate sheeghram yatra geetaa pravartate; 
Yatra geetaavichaarashcha pathanam paathanam shrutam; 
Tatraaham nishchitam prithvi nivasaami sadaiva hi.(6) 

Where the GIta is read, there help comes quickly; where the GIta is 
inquired into, chanted, taught, or listened to, O Earth, there undoubtedly 
and unfailingly do I Myself reside. (6) 

Geetaashraye'ham tishthaami geetaa me chottamam griham; 
Geetaajnaanam upaashritya treen Uokaan paalayaamyaham.(7) 

I abide in the refuge of the GIta; the GIta is My foremost residence. I 
protect the three worlds based on wisdom of the GIta. (7) 

Geetaa me paramaa vidyaa brahmaroopaa na samshayah; 
Ardhamaatraaksharaa nityaa swaanirvaachyapadaatmikaa. 
Chidaanandena krishnena proktaa swamukhato'rjuna; 
Vedatrayee paraanandaa tatwaarthajnaanasamyutaa. (8-9) 

The GIta is My Knowledge Supreme; it is undoubtedly the embodiment of 
Brahman; this Knowledge is absolute; it is imperishable, eternal, of the 
essence of My indefinable State; it comprises all the three Vedas; it is all 
blissful; it consists of the realisation of the true nature of the Self; it is 
declared by the Omniscient and Blessed Krsna Himself to Arjuna. (8-9) 

Yoashtaadashajapen nityam naro nishchalamaanasah; 
Jnaanasiddhim sa labhate tato yaatiparam padam.(lO) 



279 



That man who recites the eighteen chapters daily with a form mind, gains 
perfection in knowledge and thereby reaches the supreme state. (10) 

Paathe'asamarthah sampoornam tato'rdham paathamaacharet; 
Tadaa godaanajam puny am labhate naatra samshayah.(ll) 

If the whole of it cannot be recited, half of it may be recited; through that 
act the aspirant acquires merit on a par with the gift of a cow. There is no 
doubt about it. (11) 

Tribhaagam pathamaanastu gangaasnaanaphalam labhet; 
Shadamsham japamaanastu somayaagaphalam labhet.(12) 

He who recites a third part acquires the merit obtained by bathing in the 
Ganges. He who recites a sixth part gets the fruit of the Soma -sacrifice 

(Soma, name of an invigorating vine). (12) 

Ekaadhyaayam tu yo nityam pathate bhaktisamyutah; 
Rudralokam avaapnoti gano bhootwaa vasecchiram (13) 

He who reads even a chapter a day with devotion gains the Rudraloka and 
lives there long having become an attendant (or, a Gana: an attendant of the 
Lord Shiva) on Siva. (13) 

Adhyaayam shlokapaadam vaa nityam yah pathate narah; 
Sa yaati narataam yaavanmanwantaram vasundhare.(14) 

O Earth, he who reads a quarter of a chapter, or of a stanza daily, attains to 
human birth throughout the duration of a Manu (or, Manvantara:71 
Mahayugas or 308,448,000 years). (14) 

Geetaayaah shloka dashakam sapta pancha chatushtayam; 

Dwautreenekam tadardhamvaa shlokaanaam yah pathennarah. 
Chandralokam avaapnoti varshaanaam ayutam dhruvam; 

Geetaapaathasamaayukto mrito maanushataam vrajet. (15-16) 

The man who recites ten, seven, five, four, three or two stanzas, or even one 
or half a stanza of the GIta, certainly lives in Chandraloka for ten thousand 
years. He, who leaves the body while reading the GIta, obtains the region of 
man. (15-16) 

Geetaabhyaasam punah kritwaa labhate muktim uttamaam; 
Geetetyucchaarasamyukto mriyamaano gatim labhet.(17) 



280 



Again, practising the GIta, man attains supreme Mukti (liberation from 
material existence). The dying man uttering the word "GIta" will attain the 
goal. (17) 

Geetaarthashravanaasakto mahaapaapayuto'pi vaa; 
Vaikuntham samavaapnoti vishnunaa saha modate.(18) 

Even he who has committed heinous sins goes to Vaikuntha (Vishnu's 
heaven) and lives in communion with Vishnu if he loves to hear the meaning 
of the GIta. (18) 

Geetaartham dhyaayate nityam kritwaa karmaani bhoorishah; 
Jeevanmuktah sa vijneyo dehaante paramam padam.(19) 

He is to be regarded a Jivanmukta (liberated embodied soul, a devotee; in 
other words: A Jivanmukta is one who has attained liberation while living) who 
constantly meditates on the meaning of the Gita in the midst of performing 
his karma without respite. He attains the supreme state at the fall of his 
body. (19) 

Geetaam aashritya bahavo bhoobhujo janakaadayah; 
Nirdhootakalmashaa loke geetaa yaataah param padam.(20) 

Many kings like Janaka became free from evils and attained the highest 
state by following this GIta. So is it related. (20) 

Geetaayaah pathanam kritwaa maahaatmyam naiva yah pathet; 
Vrithaa paatho bhavet tasya shrama eva hyudaahritah. (21) 

His reading is in vain and his effort is wasted who does not read this 
'Mahatmyam' after having completed the reading of the GIta. (21) 

(This verse has only to be understood as a test, a confirmation as it were of faith 
(shraddha) in the Bhagavad GTtd, which is not only a literary or philosophical 
book of high moral value, but it is also the word of God as many other sacred 
scriptures in the world, and should therefore be studied with great faith and 
devotion. While reading the Bhagavad GTtd, one is really entering the Supreme 
Presence of God, as in meditation. Be very silent, very silent, and hear the still 
small voice within you, the voice that brings you inner peace. The 'GTtd 
Mahatmya ' generates this devotion in one 's heart.) 



281 



Etanmaahaatmyasamyuktam geetaabhyaasam karoti yah; 
Sa tatphalamavaapnoti durlabhaam gatim aapnuyaat.(22) 

He who studies the GIta together with this discourse on its Mahatmyam gets 
the fruit stated herein, and reaches that goal which is rare to attain. (22) 

Suta Uvaacha: Maahaatmyam etad geetaayaah mayaa proktam sanaatanam; 
Geetaante cha pathedyastu yaduktam tatphalam labhet.(23) 

Suta said: He who reads this eternal greatness of the GIta, declared by me, 
after reading the GIta, will obtain the reward described herein. (23) 

Iti sri varaha purana srigita mahatmyam sampurnam 
Thus concludes in the Varaha Purana the discourse designated. 

AUM, Shanti, Shanti, Shanti 



282 



FORTY VERSES of the GITA 

(Shri Gita Chalisa For Daily Reading) 

I offer my obeisance to Lord Krsna, the world 

teacher, who is the son of Vasudeva, the remover 

of all obstacles, the supreme bliss of His mother 

Devaki, and whose grace makes the 

dumb eloquent and the cripple 

cross the mountains. 



Dhrtarastra said: O Sanjaya, what did the sons of Pandu and mine do when they 
gathered on the sacred plain of Kuruksetra, eager for battle? (1.01) 

Sanjaya said: To him who was in this way overwhelmed with compassion and 
affliction, whose eyes were distraught and filled with tears, Madhava (Krsna, the 
destroyer ofMadhu), spoke these words: (2:1) 

The Supreme Lord said: You mourn for those who deserve no grief, and yet you 
speak words of wisdom. For the living or the dead wise men know no grief. 
(2.11) 

Just as in this bodily form the Self (Soul) experiences childhood, youth and old 
age, so does it pass into another body (after death). In this a thoughtful man has 
no doubts. (See also 15.08) (2.13) 

Just as a man casts off his worn-out clothes, and puts on other new ones, so the 
embodied (Soul, Self) casts off his worn-out bodies and enters others, new ones. 

(2.22) 

Take as equal pleasure and pain, gain and loss, victory and defeat; prepare 
yourself for battle (your duty). In so doing you will bring no evil to yourself. 

(2.38) 

Your concern is with the respective action alone; its fruits are never within your 
control. So, let not the fruit of action be your motive, nor let your attachment be 
the non-performance of action. (2.47) 



283 



He, who is fixed in wisdom, discards both good and evil works. Therefore, take 
refuge in yoga (spiritual discipline on the way of oneness with the Supreme 
Being). Yoga is skill in action. (2.50) 

Hither and thither the senses rove, and when the mind is attuned to them, sweeps 
away his knowledge, just as the wind carries away a ship upon the waters. (2.67) 

All actions are done by the constituents of nature (prakrti). He, whose mind is 
fooled by the ego, thinks T am the doer'. (See also 5.09, 13.29, and 14.19) 

(3.27) 

Know "Him" (Atmd, the Self) who is beyond the intellect, subduing the self 
(one's own mind) by the Self. O mighty-armed (Arjuna), destroy the enemy 
swift to change in the form of lust, hard to conquer. (3.43) 
Whenever there is a decline of Dharma (righteousness) and Adharma 
(unrighteousness) grows powerfully, then, O Bharata (Arjuna), I manifest 
Myself. For the protection of the good, for the destruction of the evildoers, for 
the establishment of righteousness, I am born from age to age. (See also Tr 
1.120.03-04) (4.07-08) 

He who can see inaction in action, and action in inaction, he is wise among men, 
integrated (yukta), he is the performer of all action. (See also 3.05; 3.27; 5.08 
and 13.29) (4.18) 

The offering is Brahman; Brahman is the clarified butter, offered by Brahman in 
Brahman's fire. He who fixes his mind (samddhi) on Brahman, indwelt by 
Brahman, to Brahman he must go. (Also see 9.16) (4.24) 

Nothing on earth is as purifying as knowledge. He who is perfected by Yoga 
finds this in time of his own accord in himself and by himself. (See also 4.31, 
5.06, and 18.78) (4.38) 

Hard to attain is renunciation, O mighty-armed (Arjuna) without the practise of 
Yoga. A sage well-versed and integrated in Yogic exercise (yoga-yukta) soon 
reaches Brahman. (See also 4.31, 4.38 and 5.08) (5.06) 

He who acts, offering all actions to Brahman (the Supreme, the Self-existent), 
abandoning attachment, is not affected by sin, as a lotus pedal by water. (5.10) 

He, who sees Me everywhere, and sees everything in Me, for him I am not lost, 
nor is he lost for Me. (6.30) 



284 



Fourfold are the virtuous people who worship Me, O Arjuna, the afflicted, the 
ones who look for knowledge, the ones who strive for gain (self-interested), and 
the men of knowledge (the learned, the wise), O best of the Bharatas (Arjuna). 
(See also TR 1.21.03) (7.16) 

At the close of many births, the man of knowledge takes refuge in Me, 
concluding that Vasudeva's son (Krsna) is all. Such a noble soul (Mahatma) is 
very rare. (7.19) 

The foolish ones think I am the Unmanifested, as having manifestation, knowing 
not My supreme nature, immutable and superior. (7.24) 

On whatever form (bhdva) a man thinks about at the time of passing, that alone 
does he accede, O son of Kunti (Arjuna), because he has ever been engaged in 
the thought thereof. (8.06) (See also ChU 3. 14.01) (8.06) 

Therefore, at all times only remember Me and fight. With mind and intellect 
fixed on Me, you will without doubt come to Me. (8.07) 

Who bears Me in mind unceasingly, thinking of nothing else at all, to him I am 
easily attainable, O Partha (Arjuna), of this ever integrated yogi. (8.14) 

To those who meditate on Me alone, thinking of no other, worshipping Me, ever 
perseveringly, I provide gain and security. (9.22) 

Whoever with devotion (bhakti) gives Me a leaf, a flower, a fruit, water, that do 
I accept, from the self-conquered, for it was devotion that made the offering. 
(See also BP 10.81.04) (9.26) 

On Me fix your mind; be devoted to Me; sacrifice to Me; prostrate to Me. 
Having made yourself integrated in Me, taking Me as the Supreme Goal, you 
shall certainly come to Me. (9.34) 

I am the origin of all; all things evolve from Me: this knowing, the wise 
commune perseveringly with (bha-j) Me. (See also RV 8.58.02) (10.08) 

Perform actions for Me, and make Me your highest goal, be loyal in love 
(bhakta) to me, be unattached, have no hatred for any being at all: for all who do 
so come to Me, O Pandava (Arjuna). (See also 8.22) (11.55) 

Fix your mind on Me only, and let your intellect dwell within Me; then in very 
truth (eva) you will abide hereafter in Me alone. (12.08) 



285 



He who sees the Supreme Lord abiding ever the same in all contingent beings, 
immortal in the mortal, he indeed sees. (13.27) 

And, as to him who do Me honour with unswerving Yoga of devotion, passes 
beyond the constituents (Gunas), fit for becoming Brahman. (See also 7.14 and 
15.19) (14.26) 

I make My dwelling in the hearts of all: from Me are memory and knowledge, as 
well as their non-attendance. It is I who am to be known by means of all the 
Vedas. I am the maker of the Vedanta, and also the knower of the Vedas. (See 
also 6.39) (15.15) 

Triple is the gate of this hell, destructive of the self: lust, anger, and greed. 
Therefore, avoid these three. (See also MB 5.33.66) (16.21) 

Words that do not cause offence, that are truthful, pleasant and beneficial, and 
also the practice of sacred recitation, are termed the penance of the tongue (or, 
the word). (17.15) 

By supreme devotion (meaning, love and loyalty) he realises Me as I really am, 
who and what I am. Then, knowing Me in truth, he immediately enters into the 
Supreme (he enters into 'That'). (See also 5.19) (18.55) 

The Lord dwells in the region of the heart of all contingent beings, O Arjuna, 
and by His illusive power (Maya) making them all whirl as if fixed in a 
machine. (18.61) 

Forsaking all other dharmas (duties), turn to Me, your only refuge, for I will 
deliver you of all evils. Do not grieve. (18.66) 

But whoever shall impart to My loving devotees this supreme secret knowledge, 
showing the highest devotion (bhakti: love and loyalty) to Me, will come and 
reach Me without doubt. (18.68) 

Whenever Krsna, the Lord of Yoga is; wherever is Partha (Arjuna) the Archer, 
there is prosperity, victory, happiness, and firm morality. (18.78) 

Harih AUM tatsat Harih AUM tatsat Harih AUM tatsat 

Sri Krsnarpanam astu subham bhuyat. 

AUM Santih Santih Santih 

This is offered to Lord Sri Krsna. 
May He bless us all with 



286 



Goodness, prosperity, and peace. 



287 



Chanting the Bhagavad Glta 



The traditional melody of the Sanskrit stanzas 



Recite the stanzas along the under mentioned melodies, while trying to keep the 
rhythmic cadence free, and chant meditatively, which means: Sing slowly as it 
were pondering on every word you pronounce. Most of the stanzas are sung as 
shown in the following example: Discourse 1:1. Other stanzas are sung 
following the example of Discourse 2:5. The change of tune is recognised by an 
asterisk for the phonetic sound. Before starting with the first chapter, let us try 
the following. 



m 



j 



m 



s 



!E^= 



tha 



pra tha mo 'dhyaa ya ha 



san 


ja ya 


u vaa 


cha 


ar 


ju na 


u vaa 


cha 



The melodies as hereunder are in G# and D#. The use of a chord instrument will 
surely help to sing correctly and stay in tune. 

Discourse 1:1 



* 



j j'j n 



^ 



s 



*: 



I 



dhar ma kshe tre kti ru kshe tre 



sa ma ve taa yu yut sa va ha maa 




J J >J J> 



J 1' I * 



b; 



ma kaah paan da vaash chai va 



kiin a kur va U san ja ya 



dharma-ksetre kuru-ksetre samaveta yuyutsavah 
mamakah pandavas caiva kim akurvata sanjaya 



288 



Discourse 2.5 



4¥»jj j JJ J/l r >J J > ; i r 



^ J- 



*=^= 



gu roon a hat vaa hi ma haa nu bhaa vaan shre yo bhok tum bhaik shyam a pec ha lo ke hat 




vaar tha kaa maanis tu gu roon i hai va bhun jee ya bho gaan ru dhi ra pra dig dhaan 



gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke 
hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan 



289 



Selected Study Topics for Satsang Meetings 

Foreword 

Scriptures are indispensable to all religions. They save religions from mutation 
and from sure extinction; The personal faith which has no good news (gospel) 
for its guidance gets lost in a series of transformations, as far as to disintegrate 
and loose its individuality. However, a personal faith that draws sanction and 
inspiration from a sacred book is able to keep its own. It has in such a sacred 
document authoritative statements to encounter the opposition and meet the 
attacks of the heretical. All the religions of the world that have endured the 
ravages of time and of transformation have their own scriptures for anchorage. 
That the Bible is the scripture of Christianity is a well-known fact. The Qur'an 
remains ever associated with the Islamic religion. The scripture of the Buddhist 
is the sacred collection of all the enlightened utterances of Buddha Gautama, 
known as the Dammapada. The followers of all other important religions, as the 
Baha'i Faith, may also be said to be more familiar with their sacred books. 
However, the case of the Hindu is different. Among the followers of the 
different "paths", he alone is bewildered in regard to this problematic question. 
He may not know which book can be termed his scripture. If a mention is made 
of the Vedas, he may confess never having had the occasion to see or handle 
these books, let alone the question of getting acquainted with their contents. 
Many a Hindu may mention with some hesitance this or that sacred book from 
which he draws inspiration and guidance. The popular conviction is that the 
Vedas are the direct or indirect sources of all the sacred books in relation to 
Hinduism. However, the cream of the Vedas is the Upanishads, and these have 
been carefully guarded both against extinction and mutilation. All the systems of 
philosophy in India derive their inspiration and authority from these Upanishads. 
They are called the "Forest Books" because of the environment in which they 
became revealed to the Sages, popularly known as "Rishis". A synopsis and 
classification of the contents of the Upanishads goes by the name of the 
"Brahma Sutras" or the Vedanta Sutras. The Bhagavad-Gita as third book is 
different. It is the essence of the Upanishads, not in the sense that it is all 
condensed into terse form, but in the sense that the Vedanta Philosophy is made 
easy of understanding. One who has studied and meditated on the Bhagavad- 
Gita may be said to have caught the main teachings of the Upanishads. These 
three books we mentioned, namely the Upanishads, the Brahma Sutras and the 
Bhagavad-Gita are called the "Scriptural Trinity" (Prasthanatrayain). They 
constitute the final authority on Hindu scriptural matters, open to the whole 
world. 



290 



The age which existed before this current age (the Kaliyuga) was one in which 
the mind of man did not suffer from the moral weakness and lack of control 
which is even today prevalent. According to Indian tradition the "Kaliyuga" 
began on a date equivalent to midnight between the 17th and 18th of February 
3102 years BC. It is the fourth and lowest age of a series in which the physical 
and moral decline of man reaches its lowest. This means that the age prior to this 
current one may have had conditions in which the "Art of Devotion to Self 
Knowledge" was not so difficult. So it seems that around 5100 years ago there 
were wise people who had a degree of care for all of us today and the ages to 
come, with the difficult task to control the mind and the desires in life. 

It is most likely that in the previous age wisdom was only handed on by word of 
mouth. The Vedas and Upanishads were used in those times as guides to those 
who were seekers of union with the True and Higher Self, which lives in the 
hearts of all. Indian tradition states that the Vedas and Upanishads were written 
down at a time when this became a requirement for their preservation, (i.e. when 
the mind of man was unable to be sure to remember them truly.) 

The Supreme Lord Krishna came during those ancient and difficult times and 
gave his most blessed teaching to his beloved disciples Arjuna and Uddhava. 
These were later written and formed part of a greater body of Vedic Scripture 
and legend. The Bhagavad-Gita {to Arjuna) and the Uddhava Gita {to Uddhava) 
contain the systematic approach to self-development which the Supreme Lord 
Krishna recommended. 

How to conduct a "Satsang" gathering 

The following system intends to conduct a Gita Meditation Group: 

• Sit in a quiet, comfortable place with a beautifully decorated altar with 
pictures of the Supreme Lord Krishna, and a Bhagavad-Gita. 

• A lamp is lighted by one of the participants, incense sticks may be lighted, 
and some prasad kept at the altar offered by the participants for 
distribution later on. The Lord 

Whoever with devotion {bhakti) gives Me a leaf, a flower, a fruit, 
water, that do I accept, from the self-conquered, for it was devotion 
that made the offering. (See also BP 10.81.04) (9.26) 



• 



The moderator or guest speaker begins the session by leading the chanting 
of OM three times. We are always singing the Gayatri Mantra three times. 
This is followed by prayers and few bhajans. This is for about 15 minutes. 



291 



Then few shlokas of Gita are chanted or recited together, or just listened 
to. 

• Then the moderator or guest speaker begins by introducing the topic or 
summarising what was heard and discussed last time. Thereafter begins 
the study of a portion of the Bhagavad-Gita. Everyone sits quietly and 
attentively listening to the talk and are taking down notes - wherever 
necessary. This is for only about 30 minutes or as what the moderator 
deems fit. 

• The moderator or guest speaker then invites, invokes and encourages 
everyone to open up and share his or her reactions and views on the talk 
just heard. Thereafter the moderator concludes the discussion. 

• After the discussion everyone sits down with their eyes closed for 
meditation for around 15-20 minutes. 

• At the close Prasad is distributed in complete silence and respect. 

• Everyone leaves quietly the meditation room. 

General Historical Introduction 

The Bhagavad-Gita is part of the Mahabharata, the epic poem of India relating 
the struggles between the Kuru and Pandu dynasties descended from King 
Bharata. The Gita starts with a battle about to occur over the possession of a 
few villages. One of the heroes of the Pandu faction, Arjuna, looks at his 
relatives and friends on the opposing side and decides that even though he is 
certain of victory, he has no desire for bloodshed. He denounces war as leading 
to the destruction of families and to lawlessness, adding that only those whose 
wits are blinded by greed would not experience guilt in destroying a family line 
or betraying friends. Attributed to Vyasa, "the arranger", the Bhagavad Gita 
was probably compiled by a number of writers sometime between 500 and 200 
BCE. 

The introductory section of the Bhagavad-Gita, portraying Arjuna 's 
compassionate human feelings, is followed by the elaboration of a Hindu 
theology that includes a justification for warfare and slaughter, put forward by 
Lord Krishna (the incarnation of the universal Hindu God, Vishnu). Krishna's 
argument relies on beliefs concerning transmigration of personal identity into 
other bodies (reincarnation), rejection of worldly desires, achievement of 
egoless tranquillity of mind, exercises in yoga, and adherence to a strict caste 
system. From these tenets, Krishna argues that people should not be concerned 
with the results of deeds but merely with ensuring that the deeds are done 
properly. 



292 



In the Bhagavad-Gita, Krishna contends, first, that every class of person has a 
code of social-religious work incumbent upon it (a caste); and, second, a 
person's religious duty is to bring one's soul into unity with the Supreme Self (of 
which Krishna is a manifestation). Enlightenment can be reached by casting off 
social ties and dwelling alone in meditation, or by performing all the social and 
religious duties of one's assigned caste, without regard to results. Krishna 
recommends the second way as appropriate for Arjuna. His caste-duty is to be a 
fighting man; he ought to kill people without remorse. 

Dhritarashtra is the blind king of the Kurus; his charioteer, Sanjava, reports the 
progress of the battle to him. Arjuna, a warrior in the opposing Pandu army has 
Krishna as his charioteer. In the original text, the participants are given a 
variety of honorific names. For clarity, these have been replaced by the given 
names, except where they help in delineating character. Most of Krishna's 
extensive theological argument that follows the battle is omitted. 
But short extracts are given to indicate the main points of the argument and to 
give the flavour of the rhetoric employed to convince Arunja. Krishna is takes 
pains to show that his pronouncements are authoritative. 

The Bhagavad-Gita is a theological work of eighteen Lessons that represented a 
new synthesis of the elements of ancient Hindu Vedic religion, turning it into a 
new theism. The warrior god Krishna comes to the fore, transformed to take the 
place of all previous gods, requiring the devout to come with loving faith to him 
alone. Furthermore, it is a more democratic religion than the previous 
Brahmanism: even those of low birth — women, traders, and labourers — are 
offered hope of reaching the supreme path. In addition, "action " is no longer to 
be avoided as inevitably leading to bondage. Instead it is made clear that action 
free from desire, carried out without selfish ends in view, can set a person free. 
The end section contains the description Krishna gives of the moral qualities 
that distinguish good and evil. 

Selected Study Topics along the eighteen chapters of the 
Bhagavad-Gita 

1 Preparations for Battle 

Dhrtarastra said: 

O Sanjaya, what did the sons of Pandu and mine do when they gathered on the 

sacred plain of Kuruksetra, eager for battle? (1.01) 

Sanjaya said: Having seen the army of the Pandavas ranged for battle, Prince 
Duryodhana went up to his acarya (teacher), Drona, and said: (1.02) 



293 



Look, O Teacher, at this mighty army of the sons of Pandu, which has been 
positioned by your talented pupil, the son of Drupada. (1.03) 
There are in it heroes, mighty archers, equal in battle to Bhlma and Arjuna: 
Yuyudhana, Virata, and the great warrior (mahdratha) Drupada, (1.04) 

Yourself and Bhlsma, Kama, the victorious Krpa, Asvatthama and Vikarna, also 

Jayadratta, the son of Somadatta; (1.08) 

And, many other heroes giving up their lives for me, fighting with various 

weapons, and all well skilled in the art of warfare. (1.09) 

This army of ours, commanded by Bhlsma is unbeatable, whereas that army of 

theirs which is under the protection of Bhlma is inadequate. (1.10) 

Sanjaya said: In response to Gudakesa's (Arjuna) request, O Bharata 

(Dhrtardshtra), Hrslkesa stationed that finest among chariots between the two 

armies. (1.24) 

Confronting Bhlsma and Drona and all the rulers of earth, he said: O Partha 

(Arjuna), look at these assembled Kurus. (1.25) 

Then, the son of Partha (Arjuna) saw ranged there in both the armies fathers 

(paternal uncles), grandfathers, teachers, maternal uncles, brothers, sons, 

grandsons and comrades, father-in-laws and friends. (1.26) 

When the son of Kunti (Arjuna) saw that all those standing there in the ranks of 

the two armies were his kinsmen, he was overwhelmed with deepest pity and 

consequently said in sorrow: (l:27-28a) 

When the son of Kunti (Arjuna) saw that all those standing there in the ranks of 

the two armies were his kinsmen, he was overwhelmed with deepest pity and 

consequently said in sorrow: (l:27-28a) 

Arjuna said: Seeing these kinsmen, O Krsna, ranged, eager for combat, my 

limbs fail, and my mouth is dried up, my body quivers and my hair stands on 

end. (1.28b-29) 

The GandTva (bow) slips from my hand, and my skin is terribly burning. I am 

not able to stand, and my mind is spiralling as it were. (1.30) 

I see opposing omens, O Kesava (Krsna), and do not see any good from killing 

my kinsmen in battle. (1.31) 

I do not wish victory, O Krsna, nor kingdoms or pleasures. What is the use to us 

in having a kingdom, O Govinda (Krsna), or amusement and even life. (1.32) 

Those for whose sake we desire kingdom, enjoyments and pleasures stand here 

for battle, having abandoned life and wealth; (1.33) 

Teachers, fathers (paternal uncles), sons and grandfathers, maternal uncles, 

fathers-in-law, grandsons, brothers-in-law and also (other) relatives. (1.34) 



294 



Chapter one introduces the scene, the setting, the circumstances and the 
characters involved determining the reasons for the Bhagavad-Gita's 
revelation. The scene is the sacred plain of Kuruksetra. The setting is a 
battlefield. The circumstances is war. The main characters are the 
Supreme Lord Krishna and Prince Arjuna, witnessed by four million 
soldiers led by their respective military commanders. After naming the 
principal warriors on both sides, Arjuna 's growing dejection is described 
due to the fear of losing friends and relatives in the course of the 
impending war and the subsequent sins attached to such actions. As the 
opposing armies stand poised for battle, Arjuna, the mighty warrior, sees 
his intimate relatives, teachers and friends in both armies ready to fight 
and sacrifice their lives. Overcome by grief and pity, Arjuna fails in 
strength, his mind becomes bewildered, and he gives up his determination 
to fight. So, this chapter is entitled: Lamenting the Consequence of War. 
The conflict between the contending cousin-groups was too sharp to be 
squared up; One stood for righteousness and possessed legitimate claim 
to the kingdom; the other was out to usurp it, the rights of the rival, by 
foul means. In this, war became inevitable. 



2 Arjuna's Remorse in Combat 

Arjuna said: O Madhava (Krsna), how shall I attack with arrows in combat 

Bhlsma and Drona, for they are worthy of respect, O Arisudana (O slayer of 

foes, Krsna)? (2.04) 

For better were it here in this world to eat a beggar's food rather than by killing 

these teachers of high honour. However, were I to kill them, I should only enjoy 

wealth and worldly pleasures tainted with blood. (2.05) 

We do not know which is the better alternative for us, to conquer them or they 

conquer us. There facing us stand Dhrtarustra's sons, whom having killed, we 

should not even care to live. (2:06) 

My very being (svathdva) is stained by the harmful taint of feeble pity, and my 

mind confounded about right and wrong (Dharma, Brahman who supports all). I 

ask you; tell me what is absolutely good. I am Your disciple, having surrounded 

myself to You, teach me for all my trust is in You. (2.07) 

I see no means to dispel the sorrow which parches my senses, even after 

attaining unrivalled and prosperous kingdom on earth or even lordship over the 

gods themselves. (2:08) 

Sanjaya said: Having spoken like this to Hrsikesa (Krsna), the powerful 

Gudakesa, scorcher of the foe (Arjuna), fall silent, saying to Govinda (Krsna): T 

will not fight' and he held his peace. (2.09) 

To him who was grieving, sitting amidst of the two armies, O Bharata (Arjuna), 

Hrsikesa (Krsna) smiling as it were, spoke these words: (2.10) 



295 



The Supreme Lord said: You mourn for those who deserve no grief, and yet you 

speak words of wisdom. For the living or the dead wise men know no grief. 

(2.11) 

Never did I not exist, nor you, nor these rulers of men ; nor will there be a time 

in the future when we shall cease to exist. (2.12) 

Just as in this bodily form the Self (Soul) experiences childhood, youth and old 

age, so does it pass into another body (after death). In this, a thoughtful man has 

no doubts. (See also 15.08) (2.13) 

The sense-contacts, O son of Kunti (Arjuna), which give rise to heat and cold, 

pleasure and pain, come and go, they are impermanent. Learn to endure them, O 

Bharata (Arjuna). (2.14) 

It is the wise man who is not afflicted by them, who remains undaunted in pain 

and pleasure, who becomes fit to attain immortality, O chief among men 

(Arjuna). (2.15) 

Arjuna submits himself to the Supreme Lord Krishna as one of His 
disciple, and the Supreme Lord begins His teachings to Arjuna by 
explaining the fundamental distinction between the temporary material 
body and the eternal spiritual soul. The Lord explains the process of 
transmigration, the nature of selfless service to the Supreme and the 
characteristics of a self-realized person. The man who fails to face a 
crisis, speaking and acting irrelevantly, is denounced as a dolt. However, 
Arjuna is not made of that inferior stuff, as the training he received was 
superb. He is literally a vanquisher of foes. The manifest world is 
comprised of two categories - Purusha and Prakriti (we will later see), 
the noumenon and the phenomenon; one becoming manly and courageous 
to the extent one identifies oneself with the noumenon. This identification 
is 'Atmabodham' '(strength). Weakness is condemned downright by the 
Supreme Lord. Atman cannot be attained by the weak, is found in the 
Upanishads. The message of the Supreme Lord Krishna is based on this 
fundamental principle. To be firm of body, with a great mind, constant of 
character, excellences like that are all born of strength. This world and 
the next too are for the strong alone. Right conduct originates from 
strength and straightforwardness, while the practice of yoga (meditation) 
is possible because of it. In the strength of the Supreme Lord lies the key 
and the clue to all the teachings of the Supreme Lord. Exalted life starts 
with "Atmabodham " which expresses itself as strength; Strength is life, 
while weakness is death. 



296 



3 Which is better knowledge or action 

Arjuna said: O Janardana (Krsna), if you think that knowledge is superior to 

action, why then, O Kesava (Krsna), do you command me to carry out a terrible 

action? (3.01) 

With these perplexing words, You confuse as it were my mind. Tell me with 

certainty the one way by which I may attain bliss. (3.02) 

The Supreme Lord said: O sinless one (Arjuna), as it has been stated by Me 

before, in this world there is a twofold path, that of knowledge (Jhana-yoga) for 

those who contemplate and that of action (Karma-yoga) for those who act. 

(3.03) 

Not by leaving action undone does man win freedom from the bond of action, 

nor by renunciation alone does he attain perfection. (3.04) 

Not for a moment can a man remain without acting; for every man is helpless, 

and forced to work by the impulses born of nature. (3.05) 

The deluded who controls his limbs through which he acts, but sits thinking in 

his mind about sense-objects, is said to be a hypocrite. (3.06) 

But he who controls his senses with his mind, O Arjuna, using the organs of 

action without attachment, is worthily engaged in Karma-yoga. (3.07) 

Perform the action that is prescribed for you, for action is superior to inaction. 

And even the maintenance of the body would not be possible for you by 

inaction. (3.08) 

On the strength of our identification with Arjuna 's heart, we are apt to 
feel, at the beginning of the third chapter, that we are thrown into the 
world of ruthless confusion and immense doubt. Arjuna wants immediate 
relief from his mental tension; he wants to hear a decisive truth. His 
impatience prevent him from seeing the total truth in all its aspects. In the 
preceding chapter, his Supreme Teacher, Sri Krishna, expressed his deep 
appreciation for the Path of Knowledge, but at the same time told Arjuna 
of the great necessity of action. The Teacher, needless to say, had not the 
slightest intention of throwing the disciple (devotee) into the sea of 
confusion. Far from it. What Arjuna required was a broader vision of 
truth and a deeper meaning of Reality. When we see through the eyes of 
Arjuna we see that his world is a world of conflicting ideas. But when we 
see through the eyes o Sri Krishna, we see a world of complementary 
facets of the all-sustaining and all-pervading Truth. Knowledge and 
Action, Arjuna believed, would lead him to the same Goal. Why then is he 
doomed or expected to wade through the bloodshed of war, enjoined by 
action? True, Arjuna 's mental sky was overcast with heavy clouds, but 
his psychic sky pined for true enlightenment. His mighty question is, ?If 
you consider knowledge superior to action, why urge me to this dreadful 
action ? ? 



297 



The Supreme Lord Krishna now says, ?Two paths, Arjuna, are there. I 
have already told you that. The Path of Knowledge and the Path of 
Action. Through the divine art of contemplation, the aspirant follows the 
Path of Knowledge. Through the dynamic urge of selfless work, the seeker 
follows the Path of Action. ? 

Knowledge feels that the world within is the real world. Action feels that 
the world without is the real world. The Path of Knowledge enters inside 
from outside, while the Path of Action enters outside from inside. 

4 Divine Incarnations 

Arjuna said: Your birth was later, and that of Visvasvan earlier. How should I 

understand that You taught this Yoga in the beginning? (4.04) 

The Supreme Lord said: Many births have I past through, as well as you have, O 

Arjuna; all these I know, but you do not know them, O Parantapa (O vanquisher 

of foes/ Arjuna). (4.05) 

Though I am unborn, of imperishable nature, and though I am the Lord of all 

created things, yet by My own nature, I am born through My own Maya {the 

power of thought that produces form). (4.06) 

Whenever there is a decline of Dharma {righteousness) and Adharma 

{unrighteousness) grows powerfully, then, O Bharata {Arjuna), I manifest 

Myself. (4.07) 

For the protection of the good, for the destruction of the evildoers, for the 

establishment of righteousness, I am born from age to age. (See also Tr 

1.120.03-04) (4.08) 

He, who knows My divine birth and action {Karma), comes not to birth again on 

leaving the body, he comes to Me, O Arjuna. (4.09) 

Spiritual Masters are those rare beings who have realised there oneness 
with the Supreme, - the highest transcendental Consciousness. Spiritual 
Masters have not only realised their true self but also work selflessly to 
inspire humanity to seek the divinity within them. 

A real spiritual Master is able to expedite the progress of his/her disciples 
through their close connection to God and the grace of God. 

Spiritual Masters have taught the timeless spiritual truths in a variety of 
ways, Their teachings reflecting the environment and period in which they 
live. 



298 



Great Spiritual Masters like Krishna, Buddha and Jesus Christ have led 
to the formation of religions dedicated to following the teachings of these 
avatars. Each spiritual master has offered their own unique path towards 
the highest Truth. However although the outer forms may differ the 
ultimate realisation is the same. 



5 Knowledge and Ignorance 

The Lord accepts neither the evil nor even the good deed of anyone at all. 

Knowledge is enclosed by ignorance; thereby are mortals fooled. (5.15) 

But those whose ignorance is destroyed by knowledge of the Self: their 

knowledge, is like the sun, shedding light on "That" (tat), the Supreme 

(Brahman). (5.16) 

Thinking on That (the Supreme), merged in That, established in That, devoted to 

That alone, they step to the state from which there is no return, their sins washed 

away by knowledge. (5.17) 

Sages see the selfsame thing (sama) in a Brahmana (priest, intellectual class in 

India) with learning and humility, as in a cow or elephant, also in a dog, or even 

an outcast. (See also 6.29) (5.18) 

Even here on earth, the created is conquered by them whose mind is stilled in 

equality. For Brahman is devoid of imperfection and ever the same (sama); 

therefore, they stand still in Brahman. (See also 18.55 and ChU 2.23.0) (5.19) 

He who knows Brahman never rejoices in attaining some pleasant thing, nor 

grieves when the unpleasant comes his way; steadfast and stilled his mind 

unconfused, that knower of Brahman (Supreme Being) is established in 

Brahman. (5.20) 

His self detached from contacts with the outside world, finds the joy (sukha) 

which is in the Self, having the self engaged in the contemplation of Brahman, 

he attains unending bliss. (5.21) 

Ignorance wants to conquer; but knowledge wants to illumine. Ignorance 
wants to conquer the world by fighting, strangling and killing. Knowledge 
wants to illumine the world by loving and right human relations and so 
becoming one with the world in peace and mutual understanding. 
Ignorance is hunger for constant separativeness. Knowledge is longing 
for persevering unity. Ignorance teaches us how to consciously or 
unconsciously bring to the fore the destructive, animal qualities of the 
world. Knowledge teaches us how to dive deep within and bring to the 
fore the illumining, divine qualities to the external world. I come, I see, I 
conquer: this is the message of ignorance. Hove, I serve, I become: this is 
the message of knowledge. I come into the world, I see and feel the 
Supreme 's creation around me and I want to conquer it, dominate it, and 



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be lord and master over it. This is the message of ignorance within. 
Knowledge within me teaches me to love and serve the world and to 
become the Supreme 's instrument in this world. By listening to the 
knowledge in total selflessness, the silent voice within me, I love and serve 
the Supreme Lord and I grow into my inner Being, the Highest Reality, 
and that is oneness with the Supreme Lord. 

6 Who is the Yogi? And, directions for meditation 

Let the Yogi constantly concentrate his mind on yoga, remaining alone in a 

solitary place, with mind and body under full control, free from desires and 

attachment to material possessions. (6.10) 

Let him for himself set up a firm seat in a clean place, neither too high nor yet 

too low, on the sacred kusa grass, covered with a deer-skin and over it a cloth. 

(6.11) 

There let him sit, and making the mind one-pointed, with the motions of thought 

and senses restrained, fixed on his seat practise yoga for the purification of the 

Self. (6.12) 

Remaining still, holding the body, head and neck erect, let him fix his gaze on 

the tip of his nose, without looking around. (6.13) 

Serene minded, fearless, firm in the vow of celibacy {of the Brahmachari), the 

mind controlled, thinking on Me in total concentration, with intent on Me as the 

supreme goal. (See also 4.29, 5.27, 8.10 and 8.12) (6.14) 

So, the Yogi ever integrated in the Self, his mind restrained, attains to the peace 

which has Nirvana (nirvana...) as its end, and which subsists in Me. 

(...paramdm). (6.15) 

However, O Arjuna, yoga is not for him, who eats too much, nor for him who 

does not eat at all; nor for him who sleeps too much, nor yet for him who stays 

awake too long. (6.16) 

But, yoga is for him who is regulated (yukta) in food and recreation, who is 

regulated in all his deeds and gestures, who is regulated in sleeping as in 

walking, achieving a yoga which destroys all pain. (6.17) 

When the well-controlled mind is established in the Self alone, free from 

longing after all desirable things, then it is said, that the one is at peace. (6.18) 

As a lamp may stand not flickering in a windless place - this has been likened 

with the disciplined mind of a Yogi, absorbed in the yoga of the Self. (6.19) 

When the mind is at rest, quieted by the practise of yoga; when seeing the Self 

by the Self, he finds fulfilment in his own Self. (6.20) 

When he knows that utmost joy which, transcending the senses, can be grasped 

by the intellect; when standing still (in the Self), he never departs from reality. 

(See also KaU 3.12) (6.21) 



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When, having reached it, he thinks that there is no greater acquisition beyond it; 
therein established, he is not dislodged by any sorrow, even in the greatest 
suffering: (6.22) 

That state is known by the name of yoga (viyogan), the unlinking from the union 
with pain. This is the yoga which must be brought about with firm resolve and 
an undismayed mind. (6.23) 

MORE DIRECTIONS ON THE PRACTISE OF YOGA 

Abandoning without remainder all desires which arise from thought, controlling 

the senses from every side by the mind; (6.24) 

His intellect held fast in steadfastness, let he come little by little to rest, having 

made the mind abide in the Self, thinking of nothing else. (6.25) 

By whatever matter the flickering and unsteady mind wanders away, he should 

hold it back, and subject it to the Self alone. (6.26) 

THE RESULT OF DHYANA-YOGA 

Supreme bliss is for the Yogi whose mind is stilled, whose passion is laid to rest, 

who is sinless, and of the nature of Brahman. (6.27) 

The Yogi, in this way, always integrating the Self, freed from all sins, attains 

with ease the infinite bliss of Brahman's touch. (6.28) 

He, whose self is integrated in yoga, sees the Self abiding in all beings, and all 

beings in the Self, seeing the same everywhere. (See also 4.35, 5.18) (6.29) 

He, who sees Me everywhere, and sees everything in Me, for him I am not lost, 

nor is he lost for Me. (6.30) 

He, who embraces unity, worships Me as abiding in all beings, that Yogi lives in 

Me, whatever his mode of life. (6.31) 

O Arjuna, he who, in comparison with himself, sees the same everywhere in 

pleasure as in pain, he is considered to be the perfect Yogi. (6.32) 

To come to a realization of Yoga and eventually call oneself a Yogi is 
therefore not an easy endeavour. Who knows how many years, lifetimes of 
practice it may take, but if we have faith and can inquire honestly into 
what a genuine tradition may teach us, we will certainly get closer step by 
step, rather than run with fancy in the wrong direction. 

To most of us the subject of Yoga is a recent phenomenon, let us therefore 
not be too hasty in defining it, but rather seek support from the Classical 
Indian Yoga tradition and see if our articulations of Yoga bear any 
similarities to that. Yoga should indeed be practical, but unless it bears 
any similarities to the Classical sources that define it, can we ever call it 
Yoga ? 



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The Bhagavad-Gita is a marvellous work on Yoga that spans over 
eighteen chapters. It is a synthesis of all the major Upanishads and 
without compare the most frequent book read in India over the past two- 
thousand years. It is a dialogue between the heroic warrior Arjuna and 
Krishna, an incarnation of God in support of the upkeep of Dharma, 
righteousness. The story takes place on a battlefield right before the battle 
are about to commence. Surveying the situation the heroic warrior Arjuna 
is overcome by faint-heartedness and refuses to stand up and fight. His 
head droops with a troubled mind incapable of action, but Krishna 
gradually installs in him the courage to act out his Dharma, duty, after 
explaining to Arjuna the various principles of Yoga. 

In the second chapter of the Bhagavad-Gita, the Supreme Lord Krishna 
begins his exposition of Yoga. After giving a brief overview of this 
immortal essence within us all, the Supreme Lord Krishna introduces the 
notion of Karma Yoga, the law of action, how to gain clarity from within 
although caught up in endless activity of the senses. The overall purpose 
is of course to not let actions lead us astray by simply acting out our 
fancies or mere desires, but rather allow the clarity of Yoga to be 
awakened in us by following certain observances while acting out our 
inescapable duties and responsibilities the Bhagavad-Gita 2:47-50: 

Your concern is with the respective action alone; its fruits are never 

within your control. So, let not the fruit of action be your motive, nor let 

your attachment be the non-performance of action. (2.47) 

O Dhannanjaya (Arjuna), steadfast in devotion perform your action, 

casting off attachment, remaining the same in success and failure. 

Equilibrium is called yoga (Karma-yoga). (2.48) 

Truly, mere action is far inferior to devotion in wisdom (buddhi-yoga). O 

Dhananjaya (Arjuna), take refuge in wisdom (buddhi). Piteous are they 

whose motive is in the fruit (of action). (2.49) 

He, who is fixed in wisdom, discards both good and evil works. Therefore, 

take refuge in yoga (spiritual discipline on the way of oneness with the 

Supreme Being). Yoga is skill in action. (2.50) 

7 Realising the Supreme Lord through Meditation 

The Supreme Lord said: With the mind attached to Me, O Partha, engaged in 
yogic practices, taking refuge in Me, hear now how you shall know Me fully and 
without doubt. (7.01) 

I shall completely teach you this knowledge combined with experience, leaving 
nothing unsaid. This knowing, there remains nothing left to be known. (See also 
MuU 1.01.03) (7.02) 



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Among thousands of men, one maybe will strive for perfection; and even among 
those who strive having won perfection, only one, maybe, know Me as I really 
am. (7.03) 

After having realised that the Atma as the one full of knowledge in 
absolute servitude to the Supreme Lord, the automatic wish would be to 
realise his lordship. So Krishna explains his omnipresent , omnipotent 
and omniscient nature. He is the Creator and Saviour. His greatness is 
unparelled. This jiva entangled in prakriti and bound by three gunas is 
taken far away from realising the paramatma. However, who surrenders 
to the Lord is uplifted from this endless cycle of Samsara. Four types of 
human beings does not worship the Lord and four types of devotees do 
worship HIM. One may prostrate before HIM to for wordly pleasures, or 
for enjoying one 's own atma or for enjoying Krishna. The last one is " 
Bhakta" who is the most loved by Krishna. Such Bhaktha is always 
wanting to be with Krishna and cannot survive even for a moment without 
meditating upon HIM. Sri Krishna is all praise for such Bhakta in this 
chapter. It takes many births to be become such a Bhakta. 

8 The Seven Things to be Realised through Meditation 

Arjuna said: What is That (tad) Brahman? What is Adhyatma (spiritual light, 

self-knowledge), and what is action (Karma), O Purushottama (O Krsna). And, 

what is Adhibhuta (contingent beings, the physical region)! Also, what is called 

Adhidaiva (the spiritual or divine region)! (8.01) 

What is the meaning of Adhiyajna (the Lord of sacrifice), and who is in this 

body, O Madhusudana (Krsna)! Also, how at the time of death, are you to be 

known by the self-controlled? (8.02) 

The Supreme Lord said: The Imperishable (Akshara) is Brahman, the Supreme 

Being (Cosmic Intelligence); His essential nature (svabhdva) is called Adhyatma 

(Self-knowledge); the creative force (visarga) is known as 'action' (karma); 

(8.03) 

Knowledge of Adhibhuta (of contingent beings) is My perishable existence, and 

Purusha (god-man, living entity, living soul) is the divine (spiritual) region 

(Adhidaivata). The Adhiyajna (the Lord of sacrifice, Entity of sacrifice) tells of 

Me here in this body, O best of the embodied (Arjuna). (8.04) 

The one, who, at the time of death, leaving the body goes forth thinking of Me 

alone, accedes to My divinity (mad-bhdva), there is no doubt about this. (See 

also PrU 3.10) (8.05) 

On whatever form (bhdva) a man thinks about at the time of passing, that alone 

does he accede, O son of Kunti (Arjuna), because he has ever been engaged in 

the thought thereof. (8.06) (See also ChU 3. 14.01) (8.06) 



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Therefore, at all times only remember Me and fight. With mind and intellect 

fixed on Me, you will without doubt come to Me. (8.07) 

Let one's thoughts be integrated in the yoga of constant practice, not going over 

to anything else; so, by constantly meditating, O Partha (Arjuna) , one reaches 

the Supreme, Resplendent Purusha (the All-Highest). (8.08) 

One who meditates on the Omniscient, the Ancient Seer, the Ruler of all things, 

smaller than the atom, the Dispenser of all, whose form is inconceivable, who is 

as radiant as the sun beyond the darkness; (8.09) 

And who, at the time of death, with a steady (yukta) mind sustained by devotion, 

and the power of yoga properly fixing the vital breath (prdna) right between the 

eyebrows, he reaches the Supreme, Resplendent Purusha. (8.10) 

1) Transcendence: This is one of the great mysteries of the human 
condition: Why are we never content to simply be? We are always seeking 
the "more": to discover a new world, to rise above ourselves, to take it 
("it" being whatever we happen to be involved in right now) to "the next 
level. " Not satisfied to know where we are, we want to know where we 
came from and where we are going. Not satisfied with the self-defined, 
self-oriented reality of our "natural" existence, we strive for a self- 
obliterating union with the Supreme Lord. 

2) Vitality: Our transcendent self has a twin - our vital, animal self. And 
while the animal self comes with no mean load of negative baggage 
(selfishness, greed, lust, vanity, cruelty...), selfhood has its positive points 
as well: a will-power, passion and energy that the more "spiritual" self 
could never muster. The trick, of course, is to channel it to the right 
places. 

3) Joy: A happy person is an open book. Everything gushes forth; his 
personality flows free, without restraint and inhibition. Joy is the 
battering ram that breaks down barriers and constraints, whether they are 
internal or external, imagined or real... 

4) Awareness: Knowledge is more than power: it is the ability to involve 
oneself fully in one's life and actions. A deed done in ignorance is a stab 
in the dark; a deed born out of knowledge is focused and effective. A deed 
done in ignorance is disjointed, alien— the deed of a stranger even to the 
one who does it; a deed born out of knowledge is an integral deed— an 
extension of, and enhancement to, the totality of the doer... 

5) Action: And yet, there are times when the imperative is simply: Do! 
The ability to act because action is required, even if knowledge and 



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understanding are lacking, even if it is "out of character" for us, is an all- 
important— and redeeming— feature of the human soul. 

6) Struggle: There is another great mystery of the human state: the fact 
that we are at our most innovative and resourceful when faced by limits 
and constrictions. It may be as benign as the deadline for an office project 
or as momentous as a national crisis— we're at our best when we're 
pressed, and our most sublime juices are squeezed out of us in response to 
challenging, even oppressive, conditions. This is the sixth soul-quality, 
represented by the "olive" -the power to translate challenge and 
adversary into a potent force for transformation and achievement... 

7) Tranquility: Like everything else, struggle has a flip-side: the blessings 
of tranquillity. Even deeper than its "olive" lies the "date" of the soul: its 
core of tranquil perfection which nothing -neither the turmoil's of the 
spirit, the vicissitudes of society, nor the upheavals of history -can disturb 
or even touch. And this well of harmony does not just sit there in the inner 
recesses of our soul-we have the power to bore down into ourselves, to 
access it and tap it, to create for ourselves a space of immutable truth and 
perfect peace amidst the storms that batter our lives. 

9 Brahma- Jnana is the best Philosophy 

The Supreme Lord said: Since you are not disapproving, I shall now declare to 

you this greatest mystery of knowledge (jnana) compatible with experience 

(vyndna), and as by knowing it, you will be delivered from evil. (09.01) 

This is kingly science, kingly secret, the supreme sanctifier, immediately 

realisable, unopposed to Dharma (conformed to righteousness), very easy to 

carry out, and abiding forever. (09.02) 

O Parantapa (O vanquisher of foes, Arjuna), men who have no faith in this 

Dharma (law of righteousness), fail to reach Me, but return to the path of the 

mortal world. (9.03) 

Brahma Jnana and Atma Jnana for all practical purposes mean the same 
thing. Knowing the essence of a grain of sand... it is not difficult to 
decipher what the mound is made of! If a grain of sand is single soul 
atman... the whole mound Brahma himself (the creative attribute of the 
Supreme). The knower of self finally realizes the identity of God 
Almighty... the nature of our real self! 

It is our Soul (Higher Self) Atman that has manifested the body and not 
vice versa. It is not within the capability of the body to manifest a Soul 
(Higher Self) Atman. Every Soul Atman manifests body after another to 



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work out its karma... remove the impurities dross within! Similar as metal 
within an ore cannot separate itself on its own and requires external 
mining machinery... processes for the same; our soul atman also requires 
a body to work out its karma... remove the dross within! 

Knowing Brahma... the identity of the Supreme Lord is the crux of life for 
every human being. The moment one comes in communion with the 
Supreme Lord on a permanent basis... the spiritual quest ends! Nowhere 
further to go... the liberated Soul Atman finally finds a seat in the abode of 
the Supreme Lord... the kingdom of the Supreme Lord (aka Vaikuntha in 
Hinduism). 

One becomes enlightened the moment we gain Atma Jnana (aka Brahma 
jnana)! Mahavira, Gautama Buddha, Jesus Christ and prophet 
Mohammed... all attained... rather reached the level of Brahma Jnani... 
Atman Jnani in their lifetime! 

Nirvikalpa Samadhi is not the path... it is an end in itself! The moment one 
gains Brahma Jnana... Atma Jnana one finally reaches the stage of 
Nirvikalpa Samadhi when one can have a communion with the Supreme 
Lord on one-to-one basis and that too permanently! Reaching the stage of 
Nirvikalpa Samadhi is the goal of every sage and saint. Nirvikalpa 
Samadhi is the stage when one reaches the stage of nothingness 
permanently. 

And what does nothingness mean? Every human being every moment of 
life invokes thousands of thoughts mostly involuntarily! Unless we stop 
the flow of these involuntary thoughts... we would not scale higher levels 
on the spiritual path! Gaining control of the five senses and the mind is 
the foremost requirement to reach the stage of Nirvikalpa Samadhi. 

Establishing complete control over the five senses and the mind is the 
most difficult task for one in a Grihastha ashram (family life). No sooner 
the flow of incessant thoughts to our brain almost stops... we reach the 
stage of Nirvikalpa Samadhi... the stage of thoughtlessness... 
nothingness... when nothing remains except the purified Soul Atman and 
the Supreme Lord! 

Brahma Jnana... Atma Jnana can be achieved following the path 
prescribed in the Sacred Bhagavad Gita... the doctrine given to mankind 
by the Supreme Lord Krishna in Mahabharata! The moment complete 
dross within the Soul Atman removes... one realizes true inner self... the 
assessment that it is not the human being but the soul atman within that is 
on its cosmic journey dawns upon one! 



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Realizing our true nature... our real self is the goal of every human life... 
every living form! The human stage is the last leg in the cosmic life cycle. 
It is only in the human form one finally reaches the stage of enlightenment 
and finally salvation. The journey for the Soul Atman in the human form is 
the noblest experience for it knows... Only as a human being shall it reach 
the end of cosmic life! 

10 Knowledge of the Supreme Lord's glory fosters yoga 

He who knows in truth that sovereignty and yoga of Mine, is endowed with firm 

yoga. Herein there is no doubt. (10.07 

I am the origin of all; all things evolve from Me: this knowing, the wise 

commune perseveringly with (bha-j) Me. (See also RV 8.58.02) (10.08) 

With their minds fixed on Me, with their life hidden in Me, enlightening one 

another, ever conversing about Me, they are happy and joyful. (10.09) 

And since they are ever integrated and commune with (bhaj-) Me in love ipriti), 

I give them the yoga of discrimination {buddhi-yoga, the discipline of mind), by 

which they draw near to Me. (10.10) 

Out of pure loving concern for them, within their Self, I dispel the darkness born 

of ignorance by the shining lamp of knowledge. (10. 1 1) 



"Knowledge does not come about from practice of yoga methods alone. 
Perfection in knowledge is in fact only for those who begin by practice of 
virtue [dharma ]. Yet, without yoga as a means, knowledge does not 
come about. The practice ofyogic methods is not the means by itself yet it 
is only out of that practice of yoga that the perfection in knowledge comes 
about. And so it is said by the teachers: 'Yoga is for the purpose of 
knowledge of truth' " So, wrote Shankara. 

Patanjali very carefully and fully outlines the elements of the support 
needed by the aspirant, giving invaluable information on how to 
guarantee success in yoga. 

The first Yoga Sutra says: "Now the exposition of yoga, " implying that 
there must be something leading up to yoga in the form of necessary 
developments of consciousness and personality. These prerequisites may 
be thought of as the Pillars of Yoga, and are known as Yama and 
Niyama. 

Yama and Niyama 

Yama and Niyama are often called "the Ten Commandments of Yoga. " 
Each one of these Five Don'ts (Yama) and Five Do's (Niyama) is a 



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supporting, liberating Pillar of Yoga. Yama means self-restraint in the 
sense of self-mastery, or abstention, and consists of five elements. Niyama 
means observances, of which there are also five. Here is the complete list 
of these ten Pillars as given in Yoga Sutras 2:30-32: 

l)Ahimsa: non-violence, non-injury, harmlessness 

2) Satya: truthfulness, honesty 

3) Asteya: non-stealing, honesty, non-misappropriativeness 

4) Brahmacharya: sexual continence in thought, word and deed as well 
as control of all the senses 

5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non- 
acquisitiveness 

6) Shaucha: purity, cleanliness 

7) Santosha: contentment, peacefulness 

8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline 

9) Swadhyaya: introspective self-study, spiritual study 

10) Ishwarapranidhana: offering of one's life to God 

All of these deal with the innate powers of the human being-or rather with 
the abstinence and observance that will develop and release those powers 
to be used toward our spiritual perfection, to our self-realization and 
liberation. 



11 The whole Teaching of the Gita summarised 

Perform actions for Me, and make Me your highest goal, be loyal in love 
(bhakta) to me, be unattached, have no hatred for any being at all: for all who do 
so come to Me, O Pandava (Arjuna). (See also 8.22) (11.55) 

The Gita is a source of power and wisdom. It strengthens you when you 
are weak, and inspires you when you feel rejected and feeble. It teaches 
you how to resist unrighteousness and follow the path of virtue and 
righteousness. 



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The Gita is not merely a book or just a scripture. It is a living voice 
carrying an eternally indispensable and vital message to mankind. Its 
verses embody words of wisdom coming from the infinite ocean of 
knowledge, the Absolute Itself. 

The voice of the Gita is the call of the Supreme. It is the divine sound 
explained. The primal source of all existence, all power, is the manifested 
sound - AUM (OM). This is the Divine Word. It is Nada Brahman, whose 
unceasing call is: "Be ye all ever merged in the eternal, unbroken, 
continuous consciousness of the Supreme Truth." This is the sublime 
message that the Gita elaborates and presents in all comprehensiveness 
and in a universally acceptable form. 

12 Reasons for Worshipping a Personal Form of the Supreme 

But, greater is the difficulty of those whose minds cling to the Unmanifested; for 

the goal of the Unmanifested is hard for the embodied being to reach. (12.05) 

However, those who renounce their every action to Me, solely intent on Me as 

the Supreme Goal, and worship Me, meditating on Me, with steadfast devotion, 

(12.06) 

These I will soon lift up on high out of the ocean of the mortal samsara {the 

round of birth, death and rebirth), O Partha (Arjuna), for their minds are fixed 

on Me. (12.07) 

Fix your mind on Me only, and let your intellect dwell within Me; then in very 

truth (eva) you will abide hereafter in Me alone. (12.08) 



Let us experience a stillness beyond all stillness, an absolute and total 
stillness, a condition prior to all manifestation, movement, and change. 
Let us experience a stupendous silence empty of all noise, whether outer 
chatter or inner rumination, whether outer manifestation or inner 
movement; for it is the condition before all expression, prior to thinking 
and speaking, prior to the Word of the Gita. 

Entering the Silence of our inner-selves, we become aware of being afield 
that cannot be called a space; for it includes all space and time as an 
unfoldment within it, but does not touch its pristine stillness and silence. 
In the Silence of Meditation, we are the prior, prior to all. We are the 
immovable, the unchanging, the mysterious ground of all movement and 
change. Movement and change are the manifestation that arises within it 
without ever disturbing its stillness and peace, without ever touching its 
silence and emptiness. We are prior to all manifestation, the source from 
which creation emerges, and the mystery to which it returns. We are the 
beginning and the end of everything, the truth without which there will be 



309 



no awareness, and no experience. Here, we find ourselves in the 
"Presence" of the Supreme Lord. Meditation helps us to enter into the 
Sacred Silence and in the Presence of the Supreme Lord. This same idea 
is with the formless and unmanifested God and God in a certain form, the 
manifested God, or Supreme Being. The formless God is like the ocean, 
which cannot be of any help to us directly. But when it manifests its self in 
a certain form, it becomes a great help and guidance in our lives, like the 
Supreme Lord Krishna. Unmanifested or manifested, the supreme Lord is 
ONE. 

Now it is clear that God, the Supreme, is in both manifested and unmanifested 
forms. According to this there are two types of devotees "Nirguna Upaasak" 
(worshipper of the Unmanifest) and "Sagun Upaasak" (worshipper of God 
possessed with forms and attributes). Amongst these the path of the "Sagun 
Upaasak" is the most practical. 

Since our birth we perceive everything in names and forms. It is very hard for us 
to concentrate on the abstract. As human beings we are very much centred in 
our body which makes it very difficult for us to meditate upon the Unmanifest. 
The strain is much greater for the "Nirguna Upaasak", [see Gita 12:5]. For the 
"Sagun Upaasak" it is easier to attain atonement with the Unmanifest. When you 
meditate upon the Supreme God in a manifested form, it also includes the 
Unmanifest, because manifested or unmanifested, God is one. 
"But, greater is the difficulty of those whose minds cling to the Unmanifested; 
for the goal of the Unmanifested is hard for the embodied being to reach. " (Gita 
12.05) 

13 Prakriti and Purusha comprise everything 

Arjuna said: What is Prakriti and Purusha (Matter and Spirit)! What is the 

'Field' and what is the "Knower of the Field'? Also, what is knowledge and that 

which ought to be known? These, Kesava (Krsna), I would like to know. (Most 

MSS omit this verse.) 

The Supreme Lord said: This body, O son of Kunti (Arjuna), is called the 'Field' 

(ksetra), and he who knows it, is the 'Knower of the Field' (ksetrajha), by the 

Sages who understand these things. (13.01) 

Recognise Me as the Knower of the Field in all Fields (ksetras), O Bharata 

(Arjuna). Knowledge of the Field and the Knower of the Field is in My opinion 

true knowledge. (13.02) 

What the Field (ksetra) is and what it is like, what its modifications (changes, 

associations, transformations) are and which derives from which, and who He is 

(ksetrajna, the Knower of the Field), and what his powers (var: nature) are, hear 

now briefly from Me. (13.03) 



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In the Samkhya School of Indian philosophy, Prakriti and Purusha are the 
material nature and the soul. Prakriti is material nature in its germinal 
state, eternal and beyond perception. When it comes into contact with the 
soul or self (purusha), it starts a process of evolution that leads through 
several stages to the creation of the existing material world. In the 
Samkhya view, only prakriti is active; the self, trapped in materiality, does 
nothing but observe and experience. The Self escapes from prakriti by 
recognizing its total difference from and noninvolvement in the material 
world. 

"You must understand that both Prakriti and Brahman (Purusha) are 
without beginning. All evolution and all the gunas proceed from 
Prakriti. " (Bhagavad Gita 13:19) This explanatory translation is not 
without value, but the literal meaning is important: "Know that Prakriti 
(matter, nature) and Purusha (Self, Atmd, Spirit) are both without 
commencement; and know also that changes (modifications, 
associations, transformations) and constituents (Gunas, the three modes 
of Matter or Nature) arise from Prakriti (matter, nature). (13.19)" 

This verse is quite pivotal for our correct understanding. First of all, both 
prakriti and purusha are eternal-without beginning, and therefore 
without end. This means that prakriti is not a dream or mirage, something 
that will cease to exist when realization is attained, though our mistaken 
ideas about prakriti will melt away. Next, all "things" originate in 
prakriti, and so do their modifications; for the gunas, the primal building 
blocks of manifestation, themselves are prakriti. (chapter or discourse 
fourteen will be about the three gunas.) 

Two important ideas come into play here: 1) Nothing either comes from 
spirit (purusha) or is done by purusha. 2) As Poe said: "All that we see or 
seem is but a dream within a dream "-namely, prakriti, the creative 
energy. 

"From Prakriti the evolution of body and senses is said to originate. The 
sense of individuality in us is said to cause our experience of pleasure and 
pain. " (Bhagavad-Gita 13:20) This is extremely difficult to translate. The 
idea is that prakriti is the source of both action and the instrument of 
action, but purusha is the source of the internal experiences and internal 
reactions- "our experience of pleasure and pain "-that result from the 
movements of prakriti. Consciousness is an attribute of the purusha. The 
more conscious we are-the more we identify with consciousness itself 
rather than objects of consciousness-the more "real" we are. 



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Prakriti (matter, nature) is said to be the source cause, of the production 
of the body and the senses (effect and instruments). Purusha (Self, Atma, 
Spirit) is said to be the cause, in the experience of pleasures and pains. 
(13.20) 

We experience the different modes (gunas) of materiality, and our 
reaction to them-whether positive or negative-intensely attaches our 
awareness to prakriti. The character of our attachment/aversion 
determines the kind of birth we will have. Most translators speak of "good 
and evil " wombs, and Prabhavananda has "pure or impure, " but the 
Sanskrit says sadasadyonijanmasu-£z>t/z in real (sat) and unreal (asat) 
wombs, or birth in true/real or false wombs. This is a purely 
psychic/spiritual expression. Sentient beings within prakriti exist in a vast 
scale from totally ignorant and basically unconscious up to subtle and 
expanded consciousness that approximates and reflects the Consciousness 
that is Brahman. It is this degree of reflection of the divine consciousness 
that determines how "real " or "unreal " the birth and body will be. The 
closer to the Supreme Lord we are, the more real we are, and the further 
away we are, the more unreal we are. This is completely psychological, 
not spatial. Nevertheless it should make us think carefully about every 
aspect of our life-including those we associate with. How real are we, 
and how real is our life? If we wish to approach Reality and unite with It, 
this is a basic requisite. A sure sign that an aspirant will fail in spiritual 
life is his neglect of this crucial search. 

14 Knowledge of the Origin of Creation is basic for Salvation 

The Supreme Lord said: Once again I will proclaim the supreme knowledge, the 
best of all knowledges (jnana, doctrine, metaphysical or spiritual knowledge), 
on knowing this, all Sages (Munis) have from this world gone to the supreme 
Perfection. (14.01) 

With this knowledge as their refuge, they reached an order of existence 
equivalent to (sddharmya) My own nature, and are not reborn at the time of 
creation, nor do they fail at the time of dissolution. (14.02) 

The Sages who have been really blessed with Self-knowledge have nothing 
more to gain. It is the Supreme Knowledge. While "jnana", doctrine, 
metaphysical or spiritual knowledge, is the easiest to acquire for those 
who have purified their minds. It is the hardest and the least understood 
for those whose minds are steeped in worldliness. Knowledge as to the 
Supreme Lord is the real and only true knowledge. However, is "error" is 
committed frequently, Self-knowledge requires to be expounded frequently 
and in a variety of ways. 



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One principal way that the "jnana, " the yogi of discernment, meditates is 
to patiently release or put aside all thoughts and feelings until the 
luminous glow of the Higher self (Soul) dawns in the mind and heart and 
is allowed to do a work of transformation and enlightenment within the 
rapt meditator. 

Whenever a thought or feeling which is not the goal of the meditation — 
that is, which is not the soul, the inner self — occurs to the mind, the 
meditator simply says, "Not this, not this,"(Neti-neti meditation) and 
dismisses the thought, image, concept, sound, or sense distraction. 

Jnana, also called Jnana Yoga is the Yoga of true knowledge, which 
incessantly strives to know and understand the difference between the real 
and unreal, the permanent and the temporary. The spiritual path of Jnana 
Yoga was described as a straight, but steep course, by Sadananad in his 
Vedanta-Sara, a fifteen century text. Jnana Yoga preaches that there are 
four means of salvation. According to Jnana Yoga, the person should be 
able to detach himself/herself from everything that is temporary, after 
following the spiritual path. It also aims to attain tranquillity, the control 
of the mind and the senses, endurance, faith and the ability for perfect 
concentration. 

It is a popular belief that Jnana Yoga is based on the Hindu philosophy of 
non-dualism. Contrary to the assumption, the spiritual path of Yoga also 
finds its place in many branches of Buddhism, including Zen, Islamic 
Sufism and some branches of Christianity that follow the Gnostic Gospel 
of Thomas. Jnana Yoga emphasizes on the use of mind to surpass or 
discern the mind. It aims to explore knowledge. There are the Eight Limbs 
of Yoga in Jnana Yoga. The person, who follows this spiritualpath, attains 
self-discipline, hears the truth and reflects upon it. There is an urge in the 
person to attain freedom from whatever is temporary. 

The "liberation " is attainted through knowledge, rather than following 
rituals and ceremonies. However, not everyone is knowledgeable. 
Knowledge is limited to the special few people, who are prepared for 
sound examination and clear judgment of the nature of consciousness. 
This knowledge is attained only if the person goes through conclusions of 
the seers by reading scriptures, accumulated through millions of years. 
The knowledge, thus accumulated, is examined by the individual in the 
light of his own intelligence and then comes to his own realization. After 
going through this rigorous process of Jnana Yoga, the person seeking the 



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knowledge ultimately gains insight, the ability to discriminate what is 
true, and what is untrue. 

The benefits of Jnana Yoga are manifold. The person, who follows this 
spiritual path of Jnana Yoga, attains tranquillity, which is the art of 
remaining calm even in the face of adversity. Self-control in one's own self 
is attained by following Jnana Yoga. Another benefit of following this 
spiritual path is cessation, or keeping one's self abstained from the 
actions that are irrelevant to the maintenance of the body and the pursuit 
of inner- enlightenment. After a significant period, the person even attains 
endurance. He/she is remains unruffled by the play of the opposites in 
Nature, such as heat and cold, pleasure and pain, praise and censure. 
Apart from this, the person remains single-minded in all the situations. 
He/she also becomes able to increase his/her concentration power. 

There are seven stages of Jnana or the seven Jnana Bhumikas. 

First, Jnana should be developed through a deep study of Atma Jnana 
Sastras and association with the wise and the performance of virtuous 
actions without any expectation of fruits. This is Subheccha or good 
desire, which forms the first Bhumika or stage of Jnana. This will irrigate 
the mind with the waters of discrimination and protect it. There will be 
non-attraction or indifference to sensual objects in this stage. The first 
stage is the substratum of the other stages. 

From it the next two stages, viz., Vicharana and Tanumanasi will be 
reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. 

The third stage is Tanumanasi. This is attained through the cultivation of 
special indifference to objects. The mind becomes thin like a thread. 
Hence the name Tanumanasi. Tanu means thread - threadlike state of 
mind. The third stage is also known by the name Asanga Bhavana. In the 
third stage, the aspirant is free from all attractions. If any one dies in the 
third stage, he will remain in heaven for a long time and will reincarnate 
on earth again as a Jnani. The above three stages can be included under 
the Jagrat state. 

The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the 
root. This can be included under the Svapana state. The world appears 
like a dream. Those who have reached the fourth stage will look upon all 
things of the universe with an equal eye. 

The fifth stage is Asamsakti. There is perfect non-attachment to the 
objects of the world. There is no Upadhi or waking or sleeping in this 



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stage. This is the Jivanmukti stage in which there is the experience of 
Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless 
Jnana. This will come under Sushupti. 

The sixth stage is Padartha Bhavana. There is knowledge of Truth. The 
seventh stage is Turiya, or the state of super consciousness. This is 
Moksha. This is also known by the name Turiyatita. There are no 
Sankalpas. All the Gunas disappear. This is above the reach of mind and 
speech. 

Disembodied salvation (Videhamukti) is attained in the seventh stage. 

Remaining in the certitude of Atma, without desires, and with an equal 
vision over all, having completely eradicated all complications of 
differentiations of'Vor 'he', existence or non-existence, is Turiya. 

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or 
Sukha Asana to begin with. Relax the muscles. Close the eyes. 
Concentrate on or gaze at the Sixth Chakra (Third Eye), the space 
between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. 
This Bhavana is a sine qua non, very very important. Silence the 
conscious mind. Repeat mentally, feel constantly: 

All-pervading ocean of Light I am OM OM OM 

Infinity I am OM OM OM 

All-pervading infinite Light I am OM OM OM 

Vyapaka Paripoorna Jyotirmaya Brahman I am OM OM OM 

Omnipotent I am OM OM OM 

Omniscient I am OM OM OM 

All Bliss I am OM OM OM 

Satchidananda I am OM OM OM 

All purity I am OM OM OM 

All glory I am OM OM OM 

15 The Path to the Goal 

Free from pride and ignorance, victorious over the vice of attachment, ever 
abiding in what concerns the Self, desire suppressed, released from the pairs of 
opposites (all dualities) made known in pleasure as in pain, they tread, 
undeluded, that Eternal Goal (place, region). (15.05) 

Nor does the sun lights there, nor moon, nor fire. That is My supreme abode 
(dhdma, home) from where, having reached it, no one returns. (See also 13.17 
and 15.12, and KaU 5.15, ShU 6.14, MuU 2.02.10) (15.06) 



315 



The ultimate purpose of Vedic knowledge is to detach oneself from the 
entanglement of the material world and to understand Lord Krishna as 
the Supreme Personality of Godhead. One who understands Krishna's 
supreme identity surrenders unto Him and engages in His devotional 
service. In chapter fifteen Lord Krishna reveals the virtues, the glories 
and transcendental characteristics of God being omnipotent, omniscient 
and omnipresent. Also, He explains the purpose and value of knowing 
about God and the means by which He can be realized. In this way, the 
chapter is entitled: The Yoga of the Supreme Self. However, brutally 
retreating from the attachment to the world is a negative effect. It has, 
therefore, to be made to take a gradually but positive turn on the way to 
the Goal. Aspiring ardently is what is desired. Giving oneself over to 
Prakriti (matter), and giving oneself over to the Supreme Purusha, are 
opposed to each other, producing opposite results. The former breeds 
ignorance and promotes bondage to the wheel of birth and death, while 
the latter liberates and leads one to the plenitude of Brahman. The 
intensity and the completeness of the dedication to Brahman hastens the 
spiritual enlightenment of the "sadhaka ". A sddhaka (Sanskrit word) is 
someone who follows a particular sddhana, or a way of life designed to 
realize the goal of one's ultimate ideal, whether it is merging with 
Brahman or realization of one's personal deity. The word is related to the 
Sanskrit "sddhu", which is derived from the verb root sddh-, to 
accomplish. As long as one has yet to reach the goal, they are a sddhaka, 
while one who has reached the goal is called a siddha. In modern usage, 
sadhaka is often applied as a generic term for any religious practitioner. 
In medieval times it was more narrowly used as a technical term for one 
who had gone through a specific initiation As clouds come forth from the 
ocean, the Prakriti of the Eternal Activity ever streams forth from 
Brahman, the Supreme Purusha. The eternal process of the appearance 
and disappearance of "Prakriti " does not in any way affect the Supreme 
Lord God. The detachment from the Prakriti and the attachment to the 
Supreme Purusha are the potent means for the destruction of the tree of 
Samksara (impressions of past karma, or instinctive disposition of mind) 
of the "Jivatman" (individual Soul, the Higher Self). Ridding the mind of 
all impurities and fixing it on Atman, these are the twofold intents on 
which the "sadhaka " engages himself. The mind becomes all-powerful as 
it gains in purity; and, because of its purity it gains access to Atman. The 
greatest and holiest of its achievements remains in its getting fixed in the 
Atman. Man becomes another god through this act of the mind. On 
entering the ocean of the Supreme Abode, and getting merged in It, the 
nearing of "realization ", the "Jivatman " merges his individuality in the 
Paramatman (the Supreme, God, Para-Brahma, the Supersoul or Cosmic 
Consciousness). A man in a dark room does not cognize his body, but he 



316 



retains his feeling, "I am". The feeling is self-evident and sufficient. This 
awareness is called "Prajnanam" (the control of life forces in the body), 
the eternal factor in man. While seeming to play the game "hide and 
seek", "It" is actually ever "Itself". This awareness as "Pure 
Consciousness" is eulogised as the "Supreme State". It is infinite and 
immovable; it neither dies nor is it born, and unaffected by time, space 
and causation. The "Jivatman "(the individual Soul or Higher Self) who 
identifies himself with this Absolute Consciousness gains "Mukti" 
(freedom from rebirth, nirvana). 



16 The Scripture is a sure guide 

He, who forsakes the ordinances of scripture, and lives in the promptings 
of his own desires, attains not perfection, finding no comfort (sukha), nor 
the Supreme Goal. (16.23) 

Therefore, let the scripture be your authority, determining what is right 
and wrong. Once you know what the ordinance of scripture bids you to 
do, you should act accordingly in this world. (16.24) 



The Upanishads have their origin in the Vedas. The belief is that the 
Vedas are without a beginning. For this reason great sanctity is attached 
to them. However, the Bhagavad-Gita is an integral part of the 
Mahabharata, an epic that came into being only the other day (relatively). 
Despite its regency, the Bhagavad-Gita occupies a place pair with the 
Upanishads. 

The reason is not far away. The essence of all the Upanishads is 
contained in the Bhagavad-Gita. If those ancient books are cows, the Gita 
is their milk. Cows are of various hues and of differing stature. But the 
milk yielded by them is the same. Maintaining cows may not be possible 
for all. The laborious art of milking is not commonly known to all. But to 
partake of milk is the privilege of one and all. 

The choice of converting the milk into curds (yoghurt), butter and ghee is 
again in the hands of all. In similar manner, the Bhagavad-Gita may be 
treated as an easily available guide for life here and the hereafter 
(reincarnation). Besides, the cow cannot be taken wherever one chooses 
to go. In a preserved form milk may be transported anywhere. The idea is 
that one who has imbibed the teachings of the Bhagavad-Gita need not 
take the trouble of probing into the rather terse contents of the 
Upanishads. 



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The Supreme Lord Krishna was gracious enough to clarify the abstract 
teachings of the Upanishads. Arjuna's craving for enlightenment was the 
immediate cause of this gracious clarification. Love of the calf induces the 
cow to secrete and yield milk in plenty. That bounteous supply goes to 
benefit many other parched mouths. This is the case with the Bhagavad- 
Gita also. 

Milk may be consumed in proportion to one 's digestive power. From the 
athlete down to the ailing, all can have recourse to it as a wholesome 
food. The utility of the Bhagavad-Gita is equally all ranging. It is an 
indispensable guide to a novice who has just commenced his spiritual 
development. Even to an adept who is at the proximity to the goal it has a 
message to deliver. 

Life both in its secular and sacred aspects gets abundantly enriched by 
the application of the tenets of the Bhagavad-Gita (the Song of God). For 
these reasons a status is conferred on the Bhagavad-Gita equal to that of 
the ancient Upanishads. 

Indeed, the battle as described in the Bhagavad-Gita is constantly taking 
place within ourselves; Because of Arjuna's faith and the Supreme Lord 
Krishna 's instruction, we can all gain insight into our own problems and 
struggles. 

All the events, great or small, magnificent and minute, taking place in the 
universe are verily the doings of Ishwara (the all pervading energy of 
Ksara Purusa)). The universe itself is the revelation of the glory of 
Ishwara. 

Among all these manifestations and revelations, the Bhagavad-Gita 
occupies a unique position. It explains the working of the universe and the 
divinity inherent in it. It expounds the laws governing human life. 

The bedrock which is the Source of the universe and the beings in it, is 
lucidly presented by it. Knowledge pertaining to the Divine and the 
mundane (the worldly) is all contained in it. 

To put it in another way, the ways and the means of attaining the Supreme 
and also of making earthly life prosperous and fruitful, are all 
convincingly conveyed through it. The follower of the Bhagavad-Gita 
would very soon become a yogi (self-developed). 



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For all these reasons the carrying of the message of this great and unique 
book to the prospective "sadhakas " (seekers of Truth) is a benign work. 
No other service is equal to this spiritual mission. 

The Importance of Daily Meditation 

It is the result of practice in one's life before, which gives seekers the inclination 
to seek the cause of existence in the present. The active mind is a normal 
condition which comes from the established habit of thinking about the daily 
affairs of life. Here meditation, practiced regularly, can be of great assistance. 

If we try to focus on the moons reflection in rough waters, it is difficult. So it is 
with meditation with a mind which is not still. The habitual movement of our 
mind is the main obstacle to our inner focus. 

This habit takes many years to change and requires the development of art. 
Those who wish to meditate have to become artists in that practice. This is one 
of the most difficult human practices in which few have right guidance. 



319 



Sanskrit Glossary 



abhyasa practice. 

adharma absence of righteousness. 
adhikara right privilege, control. 

Aditi the wife of sage Kasyapa who has Lord Visnu as her son. 
adityas a celestial. 

advaita (a 'not', dva 'two') non-dualism ; the teaching that declares all 
existence is one. A philosophical system of Hinduism. 
agni fire. 

ahamkara (aham T, kara 'maker') the idea-of-T; the ego; that which separates 
us from others; an evolution of Prakriti. 
ahimsa non-violence. 
Airavata the celestial elephant. 
ajnanan absence of knowledge, ignorance. 
akasha space. 

Aksara Brahma - see Brahma. 

Aksaratlta Brahma Lord Krsna, also referred as Para-Brahma, AksaratTta Para- 
Brahma, Saccidananda, Supreme Brahma, Paramatma. 

anahata (an 'not', hata 'struck') mystical sound produced with striking; the 
anahata chakra is the seat of consciousness, level with the heart in the sushumna 
nadi. 

antah-karana the subtle senses, the mind and intellect, the inner psyche. 
Antar Yoga internal worship in which external formalities become redundant. 
Interior union; a state of deep thought or abstraction signifying that high stage of 
inner spiritual and intellectual recollection in which all the superior part of a 
person's constitution is gathered together and focused as it were into a single 
point of consciousness. It is involved in the attaining of the higher states of 
consciousness such as turiya-samadhi. 
anugraha grace. 
aparigraha non-covetousness. 
apana the different bio impulses or exhalation. 
apas water. 

artha (earth), also wealth. 

Arjuna one of the five Pandava brothers, who plays a major role in the 
'Mahabharata'; the devotee to whom Krsna delivers the teaching that has 
become known as the 'Bhagavad GTta'. 
Aryama head of the manes. 

asana (a sun), the right postures for meditation, various postures of Hatha-yoga. 
asat false, untrue, non-existant, see also 'sat'. 



320 



Asita a great sage. 

Asvamedha a great Vedic ritual; the name of a Yajna. 

Asvattha a holy fig tree, the banyan or Peepal tree. 

Asvins the celestial physicians. 

asteya non-stealing. 

asuras the demons. 

Atharvaveda, one of the four Vedas. 

Atma Aksara Brahma, the spirit soul, also Atman. 

Atman the self; the eternal essence of all; the Supreme. 

avadhuta a purified one; a spiritual aspirant who commands universal 

reverence and who has knowledge of the Self. 

avairagya absence of dispassion. 

avatar (ava-tri 'to descend') the direct descend of Brahma (God) on earth ; an 

incarnation of Brahma (God). 

Balarama the brother of Krsna. 

Bhagavad GIta the 'Song of God'; the poem within the 'Mahabharata' that 

contains Krsna' s teaching given on the battlefield to Arjuna. 

Bhagavan the divine one; the adorable one; generally the epithet is applied to 

either Krsna or Shiva as possessors of the attributes that only a god can possess 

- absolute power, courage, fame, wealth, knowledge and renunciation. 

Bhagavatham the 'Book of God'; one of the Puranas of the Vaishnavite sect; 

also known as the 'Bhagavatha Purana'. 

bhakta a devotee who follows the path of bhakti. 

bhakti devotion; worship; love; adoration. 

Bhakti Yoga the path of yoga that is devoted to worship and adoration. 

bhoga material enjoyment 

Bhrgu one of the great sages. 

Brahma the first member of the Hindu trinity, the god responsible for creation; 

the god as found in the Old Testament of the Bible, the Creator in the book of 

Genesis (first book of the Bible) and further. 

brahmana the priest, or intellectual class in India. 

brahmacharin one who practices brahmacharya. 

brahmacharya (Brahman 'the transcendent Self, acharya 'disciple' or 'seeker'; 

one who endeavours to know Brahman; the first stage of life in the varnashrama 

system. 

brahmarandhra the seventh chakra. 

Brahmasutra, one of the three scriptures of Hinduism. 

brahmi pertaining to Brahma. 

Brahman ('expansion') the supreme Reality, the Self. 

brahmana see brahmin. 

brahmin a member of the priest caste, the highest order in the varnashrama 

system. 

Brhaspati, the heavenly preceptor. 



321 



buddhi (budh 'to awaken') awareness; intellect, understanding (the faculty of 
reasoning) ; an evolution of Prakriti. 
Caitanya, Atma; Cetana means consciousness. 
Citraratha, the head of celestial singers, the king of Gandharvas. 
Citta, the faculty of wandering of mind from one thought to another. 
chakra ('wheel'); a centre in the nadis of the 'subtle' body. 
dana, charity. 
Deva, a celestial, demigod. 
Devala, a sage. 

devayana, the path leading to higher spheres or devas. 
dharana concentration; the second stage of meditation. 

dharma (dhri 'to support') that which is established; the law; duty; justice; 
virtue; the nature or essential quality of anything from a single cell to a human 
being. 

dhyana unbroken concentration, when the mind is completely under control and 
fixed on the chosen deity. 
diksa, a sacred vow. 

Drona, the great war guru of the Pandavas and Kauravas. 

dvaita ('dual') school of Vedanta founded by Madhva, which emphasises the 
duality between Brahman and the individual. 

Dvaraka famous and ancient city on the north-west coast of India; Krsna's 
capital, which was submerged in the ocean when Krsna departed. 
dvesa, dislikes, aversions. 

Gayatri, the greatest mantra from the Rgveda, also name of a goddess. 
Gandharvas, the celestial singers. 
Garuda, the eagle which is the vehicle of Lord Visnu. 
ghee unsalted clarified butter, used in Vedic ritual. 
Govinda one of the names of Krsna. 
gati, rate (of bio impulse) 

God, the term can be used for the generator, operator, and destroyer aspect of 
Brahma. May be thought of as Paramatma, Krsna. 
grihastha second stage in the varnashrama system. 

guna the three constituents (qualities) of creation: sattva (goodness), rajas 
(passion), tamas (ignorance). 

guru, one who is unshakeable or unmoveable; one who is established in Self- 
realisation; the spiritual preceptor pivotal to the spiritual path. 
Hamsa ('swan') a symbol of the supreme Reality; a symbolic mantra in the 
form of inhalation (ham) and exhalation (sa) - ham is the symbol of Purusha and 
sa is the symbol of Prakriti: together they are Ishvara. 

Hanuman, the supreme devotee of Rama, who was the first incarnation of 
Vishnu, and of Sita, Rama's wife. 

Hari (hri 'to steal'): the one who has stolen our hearts, one of the names of 
Krsna. 



322 



Hatha Yoga, exercise, posture, a type of difficult yogic practice. 

himsa, violence, Antonym: Ahimsa. 

ida, one of the three main astral channels corresponding to the sympathetic 

nerve in the human body. 

Iksavaku, the first king of Solar dynasty; son of Manu. 

Indra, ruler of the gods and of heaven. 

indriya organ , limb; sense; action; organ of action (like a hand or an eye). 

ishta devata, the chosen deity - the deity used for one's personal worship or as 

a focus in meditation. 

Ishvara, that which is, the deity. The all-pervading energy of Ksara Purusa. 

ishvara prahidhana, aligning oneself with the deity. 

jagat, universe described in the Puranas; the earth is where karma is worked 

through and samsara is gained. 

Janaka, a great Karma-yogi king, and the father-in-law of Lord Rama. 

Janmastami, Lord Krsna's birthday. 

japa, silent chanting of Lord's name or a mantra. 

Jiva, living; anything living; Brahman as the individual. 

Jivatma, Jiva (see above), the individual soul. 

Jivanamukta, one who is free from desires, likes and dislikes. 

jnana, knowledge which removes the suffering that results from avidya 

(ignorance). There are two kinds of Jnana: bauddha (intellectual) and Paurusa 

(intuitive) - it is the latter which is conductive to liberation. 

jnani, a Self-realised person. 

Jnana Yoga, the path of yoga that leads to knowledge of the tattvas and the 

expansion of Purusa (internal and intuitive knowledge). 

jnanendriyas, the five organs of perception: nose, tongue, eye, skin, ear. 

kala time and the doctrine of time; one of the evolution of Prakriti. 

Kali Yuga, the fourth and final age of the current cycle of creation. 

kalpa age or aeon. One cycle of creation lasting for 4.32 billion years, so it is 

said. 

kama, lust for sensual pleasures. 

Kamadhenu, the wish fulfilling celestial cow. 

Kapila, a sage. 

karma (kri 'to do') action; past actions that lead to a result. 

Karma Yoga, the Yoga of selfless action. 

karta, doer. 

karmendiyas, the five organs of action: reproductive, excretive, feet, hands, 

ears. 

Keshava ('he who has long hair') one of the names of Krsna. 

Krsna 'the dark one' meaning Krsna or 'he who draws us to himself meaning 

Vishnu; born in response to a plea from mother earth to be rid of the burden of 

unrighteousness. 

kriya, performance of actions, the ancient spiritual practice for Self -Realisation. 



323 



Kriya Yoga, yoga system that employs purifying rituals and practices. Kriya 
Yoga is a scientific art of perfect God Truth union and Self-Realisation. It was 
revived by a great Master of India, Babaji Nagaraj, as a synthesis of ancient 
teachings of the 18 Siddha tradition. It includes a series of 144 techniques or 
"Kriyas" grouped into five phases or branches. 

kshatriya, warrior caste in the varnashrama system. 

Kubera, the treasurer and head of demigods. 

kundalini, the cosmic energy. Kundalini means 'coiled energy' and it refers to a 

power which lies in three-and-a-half coils in the sacrum bone called the 

Mooladhara which is distinct from, and lies above, the Mooladhara Chakra. (It is 

interesting to note that sacrum if Greek for sacred.) A pulsation is sometimes 

seen at this level during Kundalini Awakening. Like the Sushumna, the 

Kundalini is normally in a potential state. When it is awakened it ascends 

through the Sushumna, across the void to the top of the Sushumna. When the 

Kundalini emerges at this point, Yoga is said to have taken place. Yoga is 

impossible without Kundalini Awakening. 

Kunti, the mother of the Pandavas. 

Kurukshetra, the battlefield in the Bhagavad GTta. 

kusha, sacred grass used in rituals. 

lila, play, drama, act, sport, pastime, amusement. 

lokas, (worlds, planets, spheres) the fourteen divisions of the universe: Six 

above the earth, the earth, and seven below the earth. 

Mahabharata, the longest poem in history; one of the epic poems composed in 

Sanskrit over 3.000 years ago. 

Mahat Tattva, the Cosmic Mind, Cosmic Intelligence. 

majjhima middle. 

manas mind 

mandala, a geometric shape or pattern that is often 'perceived' in meditation 

and which usually signifies an aspect of the Infinite. 

mantra, mystical incantation; powerful formula of words or sounds to be recited 

out loud or internally; the Vedic texts. 

Marlci, one of the mind-born sons of Brahma. It is not clear why he is classed 

among Maruts in the Bhagavad GTta 10.21. 

Maruts, the wind-gods. 

maya illusion; false knowledge, that which is limited or measured; that which 

seeks to limit or measure. 

Meru, the astral mountain. 

Mimamsa one of the six orthodox systems of Hinduism; more accurately called 

Purva Mimansa. 

mithya, false, unreal, mistaken. 

moha, delusion of mind, attachment to worldly objects. 

Moksha, salvation, spiritual liberation. 



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mukta, one who becomes free from the cycles of birth and death. 

muni, sage, saint, a holy man. 

nada ('sound') the Supreme Being expressing itself as creation though the first 

vibration of sound. 

nadis, the channels of flow of cosmic energy in the Astral plane of the human 

body. Meredians of the subtle body through which flows the prana; said to be 

72.000 in number; the sushumna, ida and pingala nadis are the most important. 

Nagas, the celestial serpents. 

Narada, the celestial musician sage and a devotee of Lord Vishnu. 

Narayana, one of the names of Krsna. 

navadha, nine steps. 

nikaya, path, road. 

Nirvana, freedom from the endless cycles of transmigration. 

Nirvikalpa: Nirvikalpa Samadhi is the highest superconscious state of mind; an 

exclusive concentration without distinct and separate consciousness of the 

knower, the known, and the object of knowledge. 

niskama, unselfish, desireless. 

nivritti, the act of abstaining from material and sensual enjoyment; giving up. 

niyama, contract with oneself; cultivation of specific personal virtues like purity 

in mind and body. 

OM, the pranava (single-syllabled) mantra considered to be the most powerful 

and most sacred of all mantras. It is the Vedic symbol of Brahma. 

panchatattva earth, water, fire, air and space. 

Paramatma, God, Para-Brahma, or the Supersoul. 

Paramahamsa, a person who has attained Samadhi. 

Pipal: See Asvattha. 

pingala name of a prostitute quoted in the third dialogue of the Uddhava GTta; 

one of the three major nadis, one of the astral channels corresponding to the 

parasympathetic nerve in the human body. 

prahvi humility. 

prarabdha, fate. 

Prahlada, a great devotee of Lord Vishnu, and the son of demon king Hiranya- 

Kasipu who was torn into pieces by the Nrsimha (half man and half lion) 

incarnation of the Lord Vishnu. 

prajna, mind, intellect. 

Prakriti, matter, material energy, material nature. It is the principle of creation; 

the counterpart of Purusha; the origin of the universe. 

prana, the life force, inhalation, the vitality that fills creation, ('to fill') 

Pranava, the sacred syllable OM. 

pranayama, the control of life forces in the body. Those practices (often, but 

not always, breathing exercises) by which the prana, or vitality, is brought under 

control. 

pratyahara, the withdrawal of senses from sense-objects, the fifth step of yoga. 



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pravritti, the act of enjoying material and sensual pleasures; natural tendency of 
human beings. 

preyas, pleasant, dear, agreeable. 
prithvi, earth. 

puja, worship of a deity or the ishta devata conducted with water, food, flowers, 
and perfumes. 

punya, virtuous deeds, Antonym: Papa, sin. 

Purana ('ancient') a group Sanskrit texts, composed in verse, which relate 
stories and genealogies of gods and sages, and have a cosmology of their own; 
among the most important Puranas are the 'Bhagavatha Purana' (from which the 
Uddhava GTta, the Vishnu Purana and the Devibaghavata Purana). The eighteen 
main Puranas are called Mahapurana. 

Purusha, the person; the counterpart of matter; the transcendent or higher Self; 
that which is but is uninvolved in creation. The supersoul, Atma, Spirit or 
Energy, Spiritual being, the Lord of all creation, moving and unmoving. 
Purushottama, the Supreme Lord, Person, a name of Vishnu. 
Purva Mimamsa, see Mimamsa. 

Purujit Son of Kuntibhoja (and brother of another Kuntibhoja) and a warrior on 
the side of the Pandavas (Bhagavad GTta 1.05) 
raga likes, attachments. 

Radha Krsna's favourite GopT in some later devotional literature. It is 
conceivable that an allusion is made to her name in 'Bhagavata-Purana Vol. 
10.30.28' where the other GopTs speculate about a women whose footprints are 
mixed up with those of Krsna. (The name is also sometimes used to refer to 
Laksml.) 

rajasika, Rajas, Rajo: One of the three Gunas, the active state of mind; second 
of the three constituents (modes), the force of expansion, creation, passion, 
energy. 

Rama the hero of the second Sanskrit epic, the 'Ramayana', and regarded as the 
seventh 

incarnation of Lord Vishnu. 

Ramayana, an epic describing the acts of Lord Rama. 
rasa, nectar, juice, pleasure. 
Rgveda, one of the four Vedas. 
Rudras, the angry aspect of Lord Siva. 

rishi ('one who sees') one of a group of ancient sages to whom the Vedas were 
revealed. 

Rudraksha mala string of prayer beads made of 108 dried berries. 
Rupa the seen form, the outward appearance. 
sadhana practices which lead to Self-realisation. 

samadhi (sam 'together', adhi 'superior', 'above' and 'the Absolute'), 
individual merging with the Absolute. The final and highest state of meditation, 
called Nirvikalpa Samadhi. Samaveda, one of the four Vedas. 



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samhita, (sanhita) a compendium or collection of texts. 

samkalpa, (sankalpa) a very strong desire to get something. 

samskara, (sanskara)the impressions of past Karma; instinctive disposition of 

the mind. 

samklrtana, (sankirtana)congregational chanting of hymns in praise of the 

Supreme. 

samsara the cycle of birth, death, and rebirth. 

samtosa (santosa), contentment. 

samyama (sanyama), control of senses, restraint, discipline. 

samnyasa (sannyasa), the complete renunciation of selfish works, the fourth 

stage of human life in accordance to Vedic tradition. The final stage of life in the 

varnashrama system: renunciation. 

samnyasl (sannyasl), one renouncing selfish work, known as a renunciant. 

Sanatana Dharma ('eternal law') the name adopted by Hindu reformers in the 

nineteenth century. 

Sanatana, eternal, permanent, primeval. 

Sadhyas, a class of demigods or celestial beings (Bhagavad GTta 1 1.22). 

Sahadeva, the fifth of the Pandava brothers and twin to Nakula. 

Sanjaya, the minister of the blind king of the Kauravas, Dhrtarastra. Sanjaya 

narrated the war between the Kauravas and the Pandavas to the king. 

Sankara (fl. 700 AD) The best known exponent of Advaita Vedanta, the 

orthodox school of exegesis which grounded its monist view of the world as 

identical with the one Brahman upon the Upanishads. It considered the diversity 

of the empirical world to be a cosmic illusion. 

Sankhya, philosophical system propounded by the sage Kapila; the forerunner 

of Buddhism and the Ashtanga Yoga of Patanjali. 

saralata, meaning simplicity. 

sarvam, all. 

Sat, Satya, Satyam, meaning Real, permanent. Antonym: Asat. 

satsanga, association with people of spiritual purity. 

Satvata, a descendant of Yadu, from whom Krsna is in turn descended. The 

name is therefore applied to Krsna, to those of his lineage, and to his devotees. 

sattva, first of the gunas (constituents, modes); law, purity, goodness. 

satya truthfulness. 

Satyaki, a patronymic used to refer to the warrior Yuyudhana (Bhagavad GTta 

1.17) 

saucha purity. 

Sauri, a name of Krsna meaning 'grandson of Sura. The last was the father of 

Vasudeva, Krsna' s natural father. 

sakti, power. 

santi, peace. 

r 

Sasanka, Moon-god. 

seva, selfless service to humanity. 



327 



Sesanaga, the king of celestial serpents. 

shakti, power; name of a goddess. 

Shiva (Siva), ('the auspicious one'), the third member of the Hindu trinity; the 

god of destruction; the one who presides over the destruction of the ego 

(ahamkara). 

shudra, the fourth caste of the varnashrama system. 

Shuka, narrator of the 'Uddhava Gita'; son of the sage Veda Vyasa. 

Sibi, the name of a kingdom, its population, and of its kings (Bhagavad Gita 

1.05) 

sivam, auspicious, good. 

sravanam, listening the recital of scriptures. 

sreyas, beneficial. 

Sruti, the sacred Vedic texts revealed to sages during Samadhi. 

siddhas, the perfected beings. 

siddhi, perfection, the powers arising from certain of the sadhanas. 

Sikhandin, born as a female child to Drupada, she was changed into a man and 

fought for the Pandavas (Bhagavad Gita, 1 .05) 

Siyaramah, Lord Rama and His wife STta. 

Skanda, the general of the demigods; son of Lord Siva, who destroyed the 

demon Tarakasura (Bhagavad Gita 10.24) 

smaranam, remembering the Lord. 

smrti, texts or scriptures written by human authors. 

soma, the name of an invigorating vine. Used also as a metaphor for devotion. 

sundaram, beauty. 

sushumna ('the shining one') the major nadi that runs from the muladhara 

chakra up to the crown of the head; its flow correspond to the spiral cord. It is 

also one of the three main astral channels in human body. It is said to reside 

between Ida and Pingala, the two main astral arteries of the human body. 

svadharma one's own dharma. 

svadhyaya study of truth. 

tamasika, tamas, tamo, third of the three gunas (constituents, modes); the force 

of contraction, sleep, lethargy, darkness, ignorance, and inertia. 

tanmatras, the five subtle elements of matter: sound, touch, form, taste, smell. 

Tantra, ancient religion that predates the Vedas. 

Taratamya (Taratamya Vidya or Brahma Vidya). Three order of hierarchy 

conceived as constituting the body of divine kingdom. 

tapas ('to make hot') austerities. 

tarpana, the sprinkling of water in certain rituals. 

tattva ('thatness'), the parts of creation. 

TulasI, the plant 'Ocimum sanctum' Linn., sacred to Vishnu. 

turiya ('the fourth') the fourth state of consciousness that lies beyond waking, 

dreaming and deep sleep; the ultimate field of knowledge. 

tyaga, the renunciation of attachment to the fruits of all action. 



328 



tyagl, the one who renounces the attachment to the fruits of all action. 

Uccaihsravas, the celestial horse (of Indra, the king of demigods) whipped out 

of the ocean. 

Uddhava cousin, counsellor, friend and servant of Krsna. 

Upanishads (upa 'near', ni 'down', shad 'sit') the teaching that the disciple gets 

when she or he has drawn near to the teacher; the final portion of the Vedas also 

called Vedanta ('end of the Vedas'). 

Usana, the preceptor of the demons. 

Usanas, a sage credited with the authorship of a treatise on moral duty 

(Bhagavad GIta 10.37) 

usmapas, a class of manes. 

Uttara Mimamsa, see Vedanta. 

vairagya dispassion. 

vaishya, the third caste in the varnashrama. 

Vamana, the fifth incarnation of Vishnu, as a dwarf. 

varnaprashta third stage of the varnashrama system. 

varnaprashtin, one who practices varnaprashta. 

varnashrama the law of the Sanatana Dharma, which uses both the caste 

system and the four stages of life.. 

Vasudeva, Krsna' s real, rather than adoptive, father and the brother of Kuntl. 

Krsna is often called by the patronymic Vasudeva. 

Vasuki, when the gods and the asuras churned the ocean of milk (see Kalakuta), 

they used a mountain as a churning stick; they twisted the serpent Vasuki around 

the mountain, pulling him back and forth to make the mountain turn (Bhagavad 

GIta 10.28). Kalakuta is a virulent poison that came out of the milk ocean, when 

the gods churned it in order to obtain ambrosia. Siva swallowed it to save the 

world from destruction and it left a dark stain on his throat (Bhagavata-Purana 

10.33.31 and Kirana-Tantra 1.4) 

vayu air, the wind, the god of wind. 

vairagya detachment, desirelessness, asceticism. 

varna colour, caste. 

Varuna, the water-god. 

vasana the impulsive tendency for material enjoyment. 

Vasus celestial beings, name of a class of deities, eight in number. 

Vedas, the four ancient sacred Hindu scriptures, or the book of knowledge, the 

direct revelation of knowledge to the ancient Rishis; four Vedas remain: the Rig 

Veda; the Sama Veda, the Yajur Veda, and the Atharva Veda. 

Veda Vyasa celebrated sage, arranger of the Vedas, the Mahabharata, the 

Puranas, etc. (Bhagavad GIta 10.13). 

Vedanta, the Upanishads; one of the six philosophical systems accepted in 

orthodox Hinduism; founded on the teachings of the Upanishads; also called 

Uttara Mimamsa. 

vidvat-sannyasin sannyasin possessed of knowledge. 



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viccheda, control, cessation, interruption. 

Vivasvat or Vivasvan, a name for the sun, the father of Manu Vaivasvata 

(BhagavadGlta4.01) 

vijnana ultimate knowledge. 

vikalpa, desirelessness, uncertainty, option, alternative. Antonym: Samkalpa 

(sankalpa). 

vimala purity 

vishishtadvaita philosophy of qualified dualism, developed by Ramanuja; 

upholds the Oneness of things but also the reality of all multiplicities. 

visvadevas, the protector of human beings. 

Vishnu ('the all-pervading one') second member of the Hindu trinity; god of 

preservation and therefore the one who incarnates on earth as the avatar; mainly 

worshipped in the forms of Rama, Krsna, and Venkateshavara. 

viveka power of analysis and discrimination. 

Vrndavana, a place of pilgrimage in India where the Lord Krsna lived; the 

forest of holy Basil (or Tulasi). 

vrsnl a warrior class in which the Lord Krsna was born; name of an ancestor of 

Sri Krsna. 

Yadava, descendant of Yadu, an ancient King; Lord Krsna was born in this 

dynasty. 

Yajna, sacrifice, service, Seva, meritorious deeds; a Vedic ritual. 

Yajurveda, one of the four Vedas. 

Yaksas, demigods. 

yama self-control relating to one's contact with others - includes non-violence, 

non-theft, non-covetousness, truthfulness, non-greediness, and sexual 

continence. 

Yama the god of death, with whom Naciketas conversed in the 'Kama 

Upanishad'. 

Yasoda, Krsna' s mother by adoption. 

Yoga (yuj 'to join') to unite; to make whole; a system of liberation codified by 

the great sage Patanjali. 

Yogi, one who practices Yoga. 

yuga see kalpa; age or aeon; there are four yugas mentioned in the 

'Bhagavatham': Krita, Treta, Dvarapa and Kali. The Kali Yuga began with the 

departure of Krsna. 



330 



Supplement: 

Two simple and One advanced Meditation 

Outline 



Two of the simplest techniques of meditation are presented here that does not 
need a guru (teacher) or any special mantra. Meditation leads to peace, 
tranquillity, and equanimity of mind, and equanimity of mind leads to Self- 
Realization or the superconscious state of mind and bliss. 



I 



Ten steps of Meditation: 

1. A dark room makes time stand still. 

2. A 1 inch cushion reduces ankle and knee pain. 

3. Set an alarm clock for the time that you vow to do. 

4. Keeping eyes closed and hands locked, periodically stretch legs while keeping 
back straight. 

5. Intense aspiration will bring longer meditation. 

6. Practice and regularity achieves perfection. 

7. Do meditation with love to seek and please God. 

8. Invoke God's presence before meditation. 

9. Keep your meditation secret from worldly people. 

10. Never give up until the goal is reached. 

Hope these 10 hints help your meditation. 



331 



II 



The scriptural knowledge has its place, but it is through direct realization that 
the inner core can be reached and the outer shell discarded. Meditation is the 
way to inner realization and should be learnt, personally, from a competent 
teacher. Realization of the true nature of mind leads to meditation. 

A simple technique of meditation is described here: 

(1) Wash your face, eyes, hands, and feet; and sit in a clean, quiet, and dark 
place using any comfortable posture, with head, neck, and spine straight and 
vertical. No music or incense during meditation is recommended. The time and 
place of meditation should be fixed. Follow the good principles of living, by 
thoughts, words, and deeds. Some yogic exercises are necessary. Midnight, 
morning, and evening are the best times to meditate for 15 to 25 minutes every 
day. 

(2) Remember any name or form of the personal god you believe in and ask His 
or Her blessings. 

(3) Close your eyes; take 5 to 10 very slow and deep breaths. 

(4) Fix your gaze, mind, and feelings inside the chest center, the seat of the 
causal heart, and breathe slowly. Mentally chant "Raa" as you breathe in and 
"Maa" as you breathe out. Think, as if breath itself is making these sounds Raa 
and Maa. Mentally visualize and follow the route of breath going in through the 
nostrils, up towards the mid-brows, and down to the chest center, or the lungs. 
Feel the breath and sensation in the body, and be alert. Do not try to control or 
lead your breathing just follow the natural breathing. 

(5) Direct the will towards the thought of merging yourself into the infinite 
space of the air you are breathing. If mind wanders away from following the 
breaths, start from step 

(5). Be regular, and persist without procrastination. 

The sound of OM or AUM is a combination of three primary sounds: 

A, U, and M. 

It is the source of all sounds one can utter. Therefore, it is the fittest sound 
symbol of Spirit. It is also the primeval impulse that moves our five nerve 
centres that control bodily functions. Yogananda calls OM the sound of the 



332 



vibration of the cosmic motor. The Bible says: In the beginning was the word 
(OM, Amen, Allah) and the word was with God, and the word was God (John 
1.01). This cosmic sound vibration is heard by yogis as a sound, or a mixture of 
sounds, of various frequencies. 



Ill 



For Advanced Meditators Only 

THE OMNIC SOUND TECHNIQUE 

It is strongly suggested that one should first practice the meditation techniques 
given as previously for at least three months and see the progress before going 
into this advanced technique. 

Before one can purify one's nature by mantra, one has to reach a level whereby 
one's system of consciousness becomes sensitive to any mantra. This means that 
one's mundane desires must be first fulfilled, or satisfied by detachment. One 
must become Saattvika first. This is just like cleaning the jewellery first before 
gold-plating it. 

This technique has been mentioned in Gita 8. 12-13 by Lord Krishna: 

"When one leaves the physical body by controlling all the senses; 
focusing the mind on God, and the bioimpulses (Pranas) in the cerebrum; 
engaged in yogic practice; meditating on Me and uttering OM — the 
sacred monosyllable sound power of Spirit — one attains the Supreme 
Abode." (8.12-13) 

Here we provide the details - based on years of research and study of yogic 
scriptures as well as practical experience - for the benefit of sincere seekers. The 
place of meditation should be light-free (a closet), odour-free (no incense), and 
sound-free (no music) for best results. Mornings and evenings (before sun-rise 
and after sunset), as well as half an hour after mid-day and mid-night are the 
best times for meditation. Assume a comfortable posture as given in verse 6.13- 
14, and close your eyes: 

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, 



333 



practice celibacy; have the mind under control, think of Me, and have Me 
as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14) 

Take few deep inhalation and exhalations. Sincerely ask your guru's/Ishta 
Deva's, or Lord Shiva' s/Ganesha's blessings for success in meditation before 
starting. 

Start: 

Step (1): Inhale slowly and deeply through nose. 

Step (2): Hold the breath for a second only. 

Step (3): Open the lips by making a round opening and chant a strong, 
soft, audible, continuous, humming sound of OM (as 

0...o..o..o...o..M..mm m) with complete sincerity while slowly 

exhaling through the mouth. Let the mind and eyes be focused at an 
imaginary origin of the Omnic sound situated at the pituitary gland inside 
the brain four inches deep from the mid-brows. The mid-brown is also 
known as the Shiva centre, Christ centre, or the sixth Chakra. The place 
near the pituitary gland is called the soul centre, or the seventh Chakra. 



Keep your mind and eyes focussed at the soul Centre, and imagine that the 
shining energy of the Omnic sound wave is flowing from the soul centre to the 
Shiva centre like a river. 

The secret is not in making the sound, but making your mind submerge into the 
fullness of the sound by entering into the core of the sound and trying to become 
one with it. The sound you are using here is not an arbitrary or ordinary sound, 
but a symbol of the Reality the fullness of the universe, and the sound of cosmic 
vibration. 

(You may simplify this technique - by omitting the underlined part - to suit you 
if it becomes difficult to handle to handle in the beginning). 

At the end of exhalation, repeat the process 5 to 11 times starting at step (1). 
After this continue the process, but produce the Omnic vibrations mentally or 
silently for 10 to 15 minutes. The intensity or loudness of the actual or mental 
chanting as well as the speed should be increased if "mind" tends to wander 
faster and vice versa. 



334 



Practice twice a day for one or more months, and then increase the time of 
mental chanting to 25 or more minutes. 

You may also try the mental chanting part using your personal mantra, use any 
one of the mantras: OM, So Hum, Om Namah Shivaaya, or Om Shri Ram Jai 
Ram Jai Jai Ram. 

OM SHANTI 



335 



Contents 



Some quotes from famous personalities across the world on the 3 
Bhagavad-Gita: 

Introduction 4 

The Bhagavad-Gita today 1 1 

Conclusion 12 

The Bhagavad-Gita and Transcendental Consciousness 12 

The Essence of the Bhagavad-Gita 13 

Unifying quality of Natural Law 14 

The State of Yoga is not far distant from us 14 

Life in Perfection as taught in the Gita 15 

Consciousness along Carl Gustav Jung 16 

Summary of the Discourses of the Bhagavad-Gita (Eighteen 19 
Discourses) 

List of Abbreviations 29 

Gita Dhyanam - Meditation on the Gita 3 1 

First Discourse - The Hopelessness of Arjuna 33 

Second Discourse - Sankhya Theory and Yoga Practises 48 

Third Discourse - Karma Yoga 73 

Fourth Discourse - Jnana-Yoga 87 

Fifth Discourse - Samnyasa-Yoga 101 

Sixth Discourse - Dhyana-Yoga 111 

Seventh Discourse - Vynana-Yoga 126 

Eighth Discourse - Abhyasa- Yoga 136 

Ninth Discourse - Sovereign Knowledge and Big Secret 146 

Tenth Discourse - Divine Manifestations 158 

Eleventh Discourse - Vision of the Cosmic Form 172 

Twelfth Discourse - Bhakti Yoga 193 

Thirteenth Discourse - The Field and the Knower (Matter and 201 
Spirit) 

Fourteenth Discourse - The Three Gunas of Nature 214 

Fifteenth Discourse - The Yoga of the Supreme Self 224 

Sixteenth Discourse - The Divine and the Demoniacal Ways 232 

Seventeenth Discourse - The Yoga of the Threefold Faith 240 

Eighteenth Discourse - The Yoga of Liberation by Renunciation 250 

Epilogue - The Farewell Message of Lord Krsna 275 

Gita Mahatmyam - The Greatness of the Gita 278 



336 



Forty Verses of the Gita (Shri Gita Chalisa For Daily Reading) 283 

Chanting the Bhagavad Gita - Sanskrit traditional melody 288 

Selected Study Topics for Satsang Meetings 290 

How to conduct a "Satsang" gathering 291 

General Historical Introduction 292 

Selected Study Topics 293 

The Importance of Daily Meditation 319 

Sanskrit Glossary 320 

Two Simple and one advanced meditation outline 33 1 

Contents 336 



Other Books on Scribd by the Author 

http://www.scribd.com/doc/16090179/The-Bhagavad-Gita-in- 
English?in_collection=2605747 

http://www.scribd.com/doc/29110478/La-Bhagavad-Gita-en-Francais 

http://www.scribd.com/doc/31376615/De-Bhagavad- 
Gita?in_collection=2605747 (Dutch) 

http://www.scribd.com/doc/40828985/Shiva-the-Destroyer-and-the-Restorer 

In Prepartion 

The Upanishads 

The Sanskrit Grammar 



Gita Satsang Ghent Centre (Belgium) 

Copyright (Belgium) 2006 - 2007 Philippe L. De Coster, D.D. 

Revised and Completed November 2010 



337 



