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Bhagavad Gita


Chapter 1

Arjuna's Dilemna

Dhritaraashtra said: O Sanjaya, assembled in the holy field of Kurukshetra and eager to fight, what did my people and the Paandavas do? (1.01)

Sanjaya said: Seeing the battle formation of the Paandava's army, King Duryodhana approached his guru, Drona, and spoke these words: (1.02)

O master, behold this mighty army of the sons of Paandu, arranged in battle formation by your talented disciple, the son of Drupada. (1.03)

There are many heroes and mighty archers equal to Bheema and Arjuna in war such as Yuyudhaana and Viraata; and the great warrior, Drupada; (1.04)

Dhrishtaketu, Chekitaana, and the heroic King of Kaashi; Purujit, Kuntibhoja, and the great man Saibya; (1.05)

The valiant Yudhaamanyu, the formidable Uttamauja, the son of Subhadraa, and the sons of Draupadi; all of them are great warriors. (1.06)

Also know, O best among the twice born, the distinguished ones on our side. I name the commanders of my army for your information. (1.07)

Yourself, Bheeshma, Karna, and the victorious Kripa; Ashvatthaamaa, Vikarna, and the son of Somadatta. (1.08)

And many other heroes who have risked their lives for me. They are armed with various weapons, and all are skilled in warfare. (1.09)

Our army, commanded by Bheeshma, is invincible; while their army, protected by Bheema, is easy to conquer. (1.10)

Therefore all of you, occupying your respective positions on all fronts, protect Bheeshma only. (1.11)

The mighty Bheeshma, the eldest man of the Kuru dynasty, roared as a lion and blew his conch loudly bringing joy to Duryodhana. (1.12)

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

Then Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)

Krishna blew His conch, Paanchajanya; Arjuna blew his conch, Devadatta; and Bheema, the doer of formidable deeds, blew (his) big conch, Paundra. (1.15)

The son of Kunti, King Yudhishthira, blew (his conch) Anantavijaya, while Nakula and Sahadeva blew Sughosha and Manipushpaka conches, respectively. (1.16)

The King of Kaashi, the mighty archer; Shikhandi, the great warrior; Dhristadyumna, Viraata, and the invincible Saatyaki; (1.17)

King Drupada, and the sons of Draupadi; the mighty son of Subhadraa; all of them blew their respective conches, O lord of the earth. (1.18)

The tumultuous uproar, resounding through earth and sky, tore the hearts of the Kauravas. (1.19)

Seeing the sons of Dhritaraashtra standing; and the war about to begin; Arjuna, whose banner bore the emblem of Hanumana, took up his bow; and (1.20)

Spoke these words to Lord Krishna: O Lord, (please) stop my chariot between the two armies until I behold those who stand here eager for battle and with whom I must engage in this act of war. (1.21-22)

I wish to see those who are willing to serve the evil-minded son of Dhritaraashtra by assembling here to fight the battle. (1.23)

Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies; (1.24)

Facing Bheeshma, Drona, and all other Kings; and said to Arjuna: Behold these assembled Kurus! (1.25)

There Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)

Seeing fathers-in-law, all those kinsmen, and other dear ones standing in the ranks of the two armies, (1.27)

Arjuna was overcome with great compassion and sorrowfully said: O Krishna, seeing my kinsmen standing with a desire to fight, (1.28)

My limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.29)

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

I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? (1.32)

Because all those, for whom we desire kingdom, enjoyments, and pleasures, are standing here for the battle, giving up their lives and wealth. (1.33)

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

I do not wish to kill them, who are also about to kill, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.35)

O Lord Krishna, what pleasure shall we find in killing the sons of Dhritaraashtra? Upon killing these felons we shall incur sin only. (1.36)

Therefore, we should not kill our brothers, the sons of Dhritaraashtra. How can we be happy after killing our kinsmen, O Krishna? (1.37)

Though they, blinded by greed, do not see evil in the destruction of the family, or sin in being treacherous to friends. (1.38)

Why shouldn't we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.39)

With the destruction of the family, the eternal family traditions are destroyed, and immorality prevails due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, social problems arise. (1.41)

This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of rice-ball and water. (1.42)

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

Note: Varna means color, or the make up and the hue of mind; a social division or order of society such as caste in India.

We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

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

It would be far better for me if the sons of Dhritaraashtra should kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

Sanjaya said: Having said this in the battle field and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)


Chapter 2

Transcendental Knowledge

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)

The Supreme Lord said: How has the dejection come to you at this juncture? This is not fit for an Aryan (or the people of noble mind and deeds). It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)

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

Arjuna said: How shall I strike Bheeshma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04)

It would be better, indeed, to live on alms in this world than to slay these noble gurus, because, by killing them I would enjoy wealth and pleasures stained with (theirs) blood. (2.05)

Neither do we know which alternative (to beg or to kill) is better for us, nor do we know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritaraashtra who are standing in front of us. (2.06)

My heart is overcome by the weakness of pity, and my mind is confused about Dharma. I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07)

Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis. I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the gods will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)

O King, Lord Krishna, as if smiling, spoke these words to the despondent Arjuna in the midst of the two armies. (2.10)

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

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

Just as the Atma acquires a childhood body, a youth body, and an old age body during this life, similarly Atma acquires another body after death. The wise are not deluded by this. (See also 15.08) (2.13)

Atma or Atman means conscious-ness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses, because, the senses abide in Atma. The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. (2.14)

Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)

There is no nonexistence of the Sat (or Atma) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

Sat exists at all times -- past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya. Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atma) . (2.17)

Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. (2.18)

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

The Atma is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (2.20)

O Arjuna, how can a person who knows that the Atma is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? (2.21)

Just as a person puts on new garments after discarding the old ones, similarly Atma acquires new bodies after casting away the old bodies. (2.22)

Weapons do not cut this Atma, fire does not burn it, water does not make it wet, and the wind does not make it dry. (2.23)

This Atma cannot be cut, burned, wetted, or dried up. It is eternal, all pervading, unchanging, immovable, and primeval. (2.24)

The Atma is said to be unmanifest, unthinkable, and unchanging. Knowing this Atma as such you should not grieve. (2.25)

If you think that this (body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. (2.26)

Because, death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.27)

All beings, O Arjuna, are unmanifest before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? (2.28)

Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it no one actually knows it. (2.29)

O Arjuna, the Atma that dwells in the body of all (beings) is eternally indestructible. Therefore, you should not mourn for any body. (2.30)

Considering also your duty as a warrior you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)

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

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

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

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

You will go to heaven if killed, or you will enjoy the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

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

The wisdom of Saamkhya (or the knowledge of the Self) has been imparted to you, O Arjuna. Now listen to the wisdom of Karma-yoga endowed with which you will free yourself from the bondage of Karma. (2.39)

In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear (of birth and death). (2.40)

Karma-yoga is also referred to as Nishkaama Karma-yoga, Seva, selfless service, Buddhi yoga, yoga of work, science of proper action, and yoga of equanimity. A Karma-yogi works for the Lord as a matter of duty without a selfish desire for the fruits of work, or any attachment to results. The word Karma also means duty, action, deeds, work, or the results of past deeds. Those who are resolute have only one thought (of Self-realization), but the thoughts of the irresolute are endless and many-branched, O Arjuna. (2.41)

The unwise who delight in flowery words (or the chanting of the Vedas without understanding the real meaning) stress Karma-Kaanda, the ritualistic aspect of the Vedas, O Arjuna, and say that there is nothing else (except material enjoyment). (2.42)

They prescribe various specific rites for the attainment of pleasure and power to those who are full of desires, and hold the attainment of heaven as the highest goal of life. The rebirth is their fruit of action. (2.43)

The resolute determination (of Self-realization) is not formed in the minds of those who are attached to pleasure and power; and whose discernment is obscured by such (ritualistic) activities. (2.44)

The Vedas deal with the three states or Gunas of mind. Become free from dualities, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above the three Gunas, and be Self-conscious, O Arjuna. (2.45)

Guna means the quality, state, or the property of mind, matter, and the nature. Refer to Chapter 14 for more details on Gunas. To a Self-realized person the Vedas are as useful as a reservoir of water when there is flood water available everywhere. (2.46)

You have Adhikaara over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47)

The word Adhikaara means ability and privilege, prerogative, jurisdiction, discretion, right, preference, choice, rightful claim, authority, control. Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning (worry and) attachment to the results, and remaining calm in both success and failure. The equanimity of mind is called Karma-yoga. (2.48)

Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)

A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga. (2.50)

Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state. (2.51)

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

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm with the Self, then you shall attain Self-realization. (2.53)

Arjuna said: O Krishna, what is the mark of a person whose Prajna is steady and merged in superconscious state? How does a person of steady Prajna speak? How does such a person sit and walk? (2.54)

Prajna means consciousness, mind, intellect, judgment, discrimination, and wisdom. The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied in the Self by the (joy of) Self, then one is called a person of steady Prajna, O Arjuna. (2.55)

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is free from attachment, fear, and anger; such a person is called a sage of steady Prajna. (2.56)

Those who are not attached to anything, who are neither elated by getting desired results nor troubled by undesired results, their Prajna is deemed steady. (2.57)

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

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving (for sense enjoyment) remains. The craving also disappears from the one who has seen (or known) the Supreme. (2.59)

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

Having brought the senses under control, one should fix one's mind on the Self. One's Prajna becomes steady whose senses are under control. (2.61)

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

Delusion arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down (from the right path) when reasoning is destroyed. (2.63)

A disciplined person, enjoying sense objects with senses that are under control and free from likes and dislikes, attains tranquillity. (2.64)

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

There is neither Self-knowledge nor Self-perception to those whose senses are not under control. Without Self-perception there is no peace; and without peace there can be no happiness. (2.66)

The mind, when controlled by the roving senses, steals away the Prajna as a storm takes away a boat on the sea from its destination, the spiritual shore. (2.67)

Therefore, O Arjuna, one's Prajna becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

A yogi is aware of the thing (or Atma) about which others are unaware. A sage who sees is unaware of the experience (of sense objects) about which others are aware. (2.69)

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

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

O Arjuna, this is the Braahmee or superconscious state. Attaining this (state), one is no longer deluded. Gaining this state, even at the end of one's life, a person attains oneness with the Supreme. (2.72).


Chapter 3

Path of Karma Yoga

Arjuna said: If You consider that transcendental knowledge is better than work then why do You want me to engage in this horrible war, O Krishna? (3.01)

You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.02)

The Supreme Lord said: In this world, O Arjuna, a twofold path of Sadhana (or the spiritual practice) has been stated by Me in the past. The path of Self-knowledge (or Jnana-yoga) for the contemplative, and the path of unselfish work (or Karma-yoga) for the active. (3.03)

Jnana-yoga is also called Saamkhya-yoga, Samnyasa-yoga, and yoga of knowledge. A Jnana-yogi does not consider oneself the doer of any action, but only an instrument in the hands of divine for His use. The word Jnana means metaphysical or transcendental knowledge.

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work. (3.04)

Because no one can remain actionless even for a moment. Everyone is driven to action, helplessly indeed, by the Gunas of nature. (3.05)

The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)

The one who controls the senses by the (trained and purified) mind and intellect, and engages the organs of action to Nishkaama Karma-yoga, is superior, O Arjuna. (3.07)

Perform your obligatory duty, because action is indeed better than inaction. Even the maintenance of your body would not be possible by inaction. (3.08)

Human beings are bound by Karma (or works) other than those done as Yajna. Therefore, O Arjuna, do your duty efficiently as a service or Seva to Me, free from attachment to the fruits of work. (3.09)

Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to gods through the mouth of fire.

Brahmaa, the creator, in the beginning created human beings together with Yajna and said: By Yajna you shall prosper and Yajna shall fulfill all your desires. (3.10)

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

Deva means a deity, a demigod, a celestial person, the agent of God, one who fulfills desires and protects.

The Devas, nourished by Yajna, will give you the desired objects. One who enjoys the gift of the Devas without offering them (anything in return) is, indeed, a thief. (3.12)

The righteous who eat the remnants of the Yajna are freed from all sins, but the impious who cook food only for themselves (without sharing with others in charity) verily eat sin. (3.13)

The living beings are born from food, food is produced by rain, rain comes by performing Yajna. The Yajna is performed by doing Karma. (See also 4.32) (3.14)

The Karma or duty is prescribed in the Vedas. The Vedas come from Brahman. Thus the all-pervading Brahman is ever present in Yajna or service. (3.15)

The one who does not help to keep the wheel of creation in motion by sacrificial duty, and who rejoices in sense pleasures, that sinful person lives in vain, O Arjuna. (3.16)

The one who rejoices in the Self only, who is satisfied with the Self, who is content in the Self alone, for such a (Self-realized) person there is no duty. (3.17)

Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.18)

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

King Janaka and others attained perfection (or Self-realization) by Karma-yoga alone. You should perform your duty (with apathetic frame of mind) with a view to guide people and for the universal welfare (of the society). (3.20)

Because, whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

O Arjuna, there is nothing in the three worlds (earth, heaven, and the upper regions) that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in every way. (3.23)

These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.24)

As the ignorant work, O Arjuna, with attachment (to the fruits of work), so the wise should work without attachment, for the welfare of the society. (3.25)

The wise should not unsettle the mind of the ignorant who is attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without attachment. (See also 3.29) (3.26)

All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

The one who knows the truth, O Arjuna, about the role of Guna and action does not get attached to the work, knowing that it is the Gunas that work with their instruments, the organs. (3.28)

Those who are deluded by the Gunas of nature get attached to the works of the Gunas. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

Dedicating all works to Me in a spiritual frame of mind, free from desire, attachment, and mental grief, do your duty. (3.30)

Those who always practice this teaching of Mine, with faith and free from cavil, are freed from the bondage of Karma. (3.31)

But, those who carp at My teaching and do not practice it, consider them as ignorant of all knowledge, senseless, and lost. (3.32)

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

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

One's inferior natural work is better than superior unnatural work. Death in carrying out one's natural work is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one's will? (3.36)

The Supreme Lord said: It is Kaama and anger born of Rajo Guna. Kaama is insatiable and is a great devil. Know this as the enemy. (3.37)

Kaama, the passionate desire for all sensual and material pleasures, becomes anger if it is unfulfilled. As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly the Self-knowledge gets obscured by Kaama. (3.38)

O Arjuna, Jnana gets covered by this insatiable fire of Kaama, the eternal enemy of Jnani. (3.39)

The senses, the mind, and the intellect are said to be the seat of Kaama. Kaama, with the help of the senses, deludes a person by veiling Jnana. (3.40)

Therefore, O Arjuna, by controlling the senses kill this devil (of material desire) that destroys knowledge and discrimination. (3.41)

The senses are said to be superior (to matter or the body), the mind is superior to the senses, the intellect is superior to the mind, and Atma is superior to the intellect. (3.42)

Thus, knowing the Atma to be superior to the intellect, and controlling the mind by the intellect (that is purified by Jnana), one must kill this mighty enemy, Kaama, O Arjuna. (3.43)


Chapter 4

Path of Renunciation with Knowledge

The Supreme Lord said: I taught this imperishable (science of right action, or) Karma-yoga to (King) Vivasvaan. Vivasvaan taught it to Manu. Manu taught it to Ikshavaaku. (4.01)

Thus handed down in succession the royal sages knew this (Karma-yoga). After a long time the science of Karma-yoga was lost from this earth. (4.02)

Today I have described the same ancient science to you, because you are my sincere devotee and friend. Karma-yoga is a supreme secret indeed. (4.03)

Arjuna said: You were born later, but Vivasvaan was born in ancient time. How am I to understand that You taught this yoga in the beginning (of the creation)? (4.04)

The Supreme Lord said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)

Though I am eternal, imperishable, and the Lord of all beings; yet I (voluntarily) manifest by controlling My own material nature using My Yoga-Maya. (See also 10.14) (4.06)

Yoga-Maya is same as Maya; the supernatural, extraordinary, and mystic power of Brahman. The word Maya means unreal, illusory, or deceptive image of the creation. Due to the power of Maya one consider the universe as existent and distinct from Brahman, the Supreme spirit. Brahman is invisible potential energy; Maya is kinetic energy, the force of action. They are inseparable like fire and heat. Maya is a metaphor used to explain the visible world or Jagat to common people.

Whenever there is a decline of Dharma and the rise of Adharma, O Arjuna, then I manifest (or incarnate) Myself. I incarnate from time to time for protecting the good, for transforming the wicked, and for establishing Dharma, the world order. (4.07-08)

The one who truly understands My transcendental birth and activities (of creation, maintenance, and dissolution), is not born again after leaving this body and attains My abode, O Arjuna. (4.09)

Freed from attachment, fear, and anger; fully absorbed in Me, taking refuge in Me, and purified by the fire of Self-knowledge, many have attained Me. (4.10)

With whatever motive people worship Me, I reward them (or fulfill their desires) accordingly. People worship (or approach) Me with different motives. (4.11)

Those who long for success in their work here (on the earth) worship the demigods (or Devas). Success in work comes quickly in this human world. (4.12)

The four Varna or divisions of human society, based on aptitude and vocation, were created by Me. Though I am the author of this system, one should know that I do nothing and I am eternal. (See also 18.41) (4.13)

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

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

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

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

Attached action is selfish work that produces Karmic bondage, detached action is unselfish work or Seva that leads to nirvana, and forbidden action is harmful to society. The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18)

A person whose all works are free from selfish desires and motives, and whose all Karma is burned up in the fire of Self-knowledge, is called a sage by the wise. (4.19)

Having abandoned attachment to the fruits of work, ever content, and dependent on no one (but God); though engaged in activity, one does nothing at all (and incurs no Karmic reaction). (4.20)

Free from desires, mind and senses under control, renouncing all proprietorship, doing mere bodily action, one does not incur sin (or Karmic reaction). (4.21)

Content with whatever gain comes naturally by His will, unaffected by dualities, free from envy, equanimous in success and failure; though engaged in work such a person is not bound (by Karma). (4.22)

Those who are devoid of attachment, whose mind is fixed in knowledge, who does work as a Seva to the Lord, all Karma of such liberated persons dissolves away. (4.23)

Brahman is the oblation. Brahman is the clarified butter. The oblation is poured by Brahman into the fire of Brahman. Brahman shall be realized by the one who considers everything as (a manifestation or) an act of Brahman. (Also see 9.16) (4.24)

Some yogis perform the Yajna of worship to Devas alone, while others offer Yajna itself as offering in the fire of Brahman by performing the Yajna (of Self-knowledge). (4.25)

Some offer their hearing and other senses (as sacrifice) in the fires of restraint, others offer sound and other objects of the senses (as sacrifice) in the fires of the senses. (4.26)

Others offer all the functions of the senses, and the functions of Prana (or the five bioimpulses) as sacrifice in the fire of the yoga of self-restraint that is kindled by knowledge. (4.27)

Others offer their wealth, their austerity, and their practice of yoga as sacrifice, while the ascetics with strict vows offer their study of scriptures and knowledge as sacrifice. (4.28)

Those who are engaged in yogic practice, reach the breathless state by offering inhalation into exhalation and exhalation into inhalation as sacrifice (by using short breathing Kriya techniques). (4.29)

Deep spiritual meaning and interpretation of the practical yogic verses (4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25) should be acquired from a Self-realized master of Kriya-yoga.

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

Those who perform Yajna obtain the nectar (of knowledge) as a result of their sacrifice and attain eternal Brahman. O Arjuna, even this world is not (a happy place) for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31)

Thus many types of sacrifice are described in the Vedas. Know them all to be born from Karma or the action of body, mind, and senses. Knowing this, you shall attain nirvana. (See also 3.14) (4.32)

The knowledge sacrifice is superior to any material sacrifice, O Arjuna. Because, all actions in their entirety culminate in knowledge. (4.33)

Acquire this transcendental knowledge by humble reverence, by sincere inquiry, and by service (to a Self-realized guru). The wise who have realized the truth will teach you. (4.34)

Knowing that, O Arjuna, you shall not again get deluded like this. By this knowledge you shall behold the entire creation in your own Self/Lord, or in Brahman. (See also 6.29) (4.35)

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

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

Verily there is no purifier in this world like knowledge. One who becomes purified by Karma-yoga discovers this knowledge within (naturally) in course of time. (See also 4.31, and 5.06). (4.38)

The one who has faith, and is sincere, and has mastery over the senses, gains this knowledge. Having gained this, one at once attains the supreme peace. (4.39)

But the ignorant, who has no faith and is full of doubt (about the Self), perishes. There is neither this world nor the world beyond nor happiness for the one who doubts. (4.40)

Karma does not bind one who has renounced work (by renouncing the fruits of work) through Karma-yoga; whose doubt is completely destroyed by knowledge; and who is Self-realized, O Arjuna. (4.41)

Therefore, resort to Karma-yoga and cut the ignorance-born doubt abiding in your heart by the sword of Self-knowledge, and get up (to fight), O Arjuna. (4.42)


Chapter 5

Path of Renunciation

Arjuna said: O Krishna, You praise transcendental knowledge (the Saamkhya or Karma-Samnyasa) and also performance of unattached action, Karma-yoga. Tell me, definitely, which one is better of the two. (See also 5.05) (5.01)

Karma-Samnyasa means renunciation of doership, ownership, and selfish motive behind an action, and not the renunciation of work, or the worldly objects. Karma-Samnyasa comes only after the dawn of Self-knowledge. Therefore, words Jnana, Saamkhya, Samnyasa, and Karma-Samnyasa are used interchangeably throughout the Gita. Renunciation is considered the goal of life, and Karma and Jnana are the necessary means to achieve the goal.

The Supreme Lord said: Karma-Samnyasa, and Karma-yoga both lead to the Supreme. But, of the two, Karma-yoga is superior to Karma-Samnyasa. (5.02)

A person should be considered a true Samnyasi or renunciant who neither likes nor dislikes. Because, free from the dualities, O Arjuna, one is easily liberated from bondage. (5.03)

The ignorant, not the wise, consider Karma-Samnyasa and Karma-yoga as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04)

Whatever goal a Samnyasi reaches, a Karma-yogi also reaches the same goal. One who sees the path of renunciation and the path of work as the same, really sees. (See also 6.01 and 6.02) (5.05)

But Samnyasa, O Arjuna, is difficult to attain without Karma-yoga. A Karma-yogi sage quickly attains Brahman. (See also 4.31, and 4.38) (5.06)

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

A Samnyasi who knows the truth thinks: I do nothing at all. For in seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and (5.08)

Speaking, giving, taking, opening and closing the eyes, a Samnyasi believes that only the senses are operating upon their sense objects. (See also 3.27, 13.29, and 14.19) (5.09)

One who does all work as an offering to the Lord, abandoning attachment to the results, is as untouched by sin (or Karmic reaction) as a lotus leaf is untouched by water. (5.10)

A Karma-yogi performs action by body, mind, intellect, and senses, without attachment (or ego), only for self-purification. (5.11)

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

A person who has subdued the senses and completely renounced (the fruits of) all works, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)

The Lord neither creates the urge for action nor the feeling of doership nor the attachment to the results of action in people. All these are done by the (Gunas of) nature. (5.14)

The Lord does not take the (responsibility for) good or evil deeds of anybody. The knowledge is covered by (the veil of) ignorance, thereby people are deluded. (5.15)

But their knowledge, whose ignorance is destroyed by the Self-knowledge, reveals the Supreme like the sun (reveals the beauty of objects of the world). (5.16)

They, whose mind and intellect are absorbed in the Self, who remain firmly attached with the Self, who have Self as their supreme goal, whose sins (or impurities) have been destroyed by the knowledge, do not take birth again. (5.17)

An enlightened person looks at a learned and humble Braahmana, an outcast, even a cow, an elephant, or a dog with an equal eye. (5.18)

Everything has been accomplished in this very life by those whose mind is set in equality. Such a person has realized Brahman because Brahman is flawless and impartial. (See also 18.55) (5.19)

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

A person whose mind is unattached to sensual pleasures, who discovers the joy of the Self, and whose mind is in union with Brahman through meditation, enjoys eternal bliss. (5.21)

Pleasures derived from the contact of senses with their objects (or the sensual pleasures) are verily the source of misery, and have a beginning and an end. The wise, O Arjuna, do not rejoice in sensual pleasures. (See also 18.38) (5.22)

One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23)

One who finds happiness with the Self, who rejoices the Self within, and who is illuminated by the Self-knowledge; such a yogi becomes one with Brahman and attains supreme nirvana. (5.24)

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

A Self-realized person who is free from lust and anger, and who has subdued the mind and senses easily attains nirvana. (5.26)

Renouncing sense enjoyments; fixing the eyes and mind at the midbrows; equalizing the breath moving through the nostrils (by Kriya techniques); (See also 4.29, 6.13 and 8.10) (5.27)

With senses, mind, and intellect under control; having liberation as the prime goal; free from lust, anger, and fear; such a sage is verily liberated. (5.28)

The one who knows Me as the enjoyer of sacrifices and austerities, as the great Lord of all the worlds, and as the friend of all beings, attains peace. (5.29)


Chapter 6

Path of Meditation

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit is a Samnyasi and a (Karma) yogi, not the one who merely does not light the sacred fire, and does not work. (6.01)

O Arjuna, know that to be the Karma-yoga which they call Samnyasa. No one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

For the wise who seeks to attain yoga (of meditation or the equanimity of mind), Karma-yoga is said to be the means; for the one who has attained yoga, the equanimity becomes the means (of Self-Realization). (6.03)

A person is said to have attained yogic perfection when there is no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.04)

One must elevate, not degrade, oneself by one's own mindxe "mind". The mind alone is one's friend as well as one's enemy. (6.05)

The mind is the friendxe "friend" of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.06)

One who has control over the mind is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor; and is ever steadfast with the Supreme Self. (6.07)

A yogi is called Self-realized who is satisfied with knowledge and understanding of the Self, who is equanimous, who has control over the (mind and) senses, and to whom a clod, a stone, and gold are the same. (6.08)

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

Let the yogi -- seated in solitude and alone -- having mind and senses under control and free from desires and attachments for possessions, try constantly to contemplate on the Supreme Self. (6.10)

The yogi should sit on a firm seat that is neither too high nor too low, covered with sacred Kusha grass, a deerskin, and a cloth, one over the other, in a clean spot. (6.11)

Sitting (in a comfortable position) and concentrating the mind on a single object, controlling the thoughts and the activities of the senses, let the yogi practice meditation for self-purification. (6.12)

Hold the waist, spine, chest, neck, and head erect, motionless and steady, fix the eyes and the mind steadily between the eye brows, and do not look around. (See also 4.29, 5.27 and 8.10) (6.13)

A simple meditation technique is given here: (1) Fix your gaze and the mind inside the chest center, the seat of the causal heart, and breath normally. Imagine a crimson lotus with a cool radiant point-source of light in the center of the lotus. Quietly watch the breath coming in and going out of this lotus. Do not try to control your breathing. (2) Mentally chant your mantra, or "So" as you inhale and "Hum" as you exhale. Meditate calmly on the effulgent lotus, just witness and watch the thought waves of the mind, and feel the peace and serenity.

With serene and fearless mind; practicing celibacy; having the mind under control and thinking of Me; let the yogi sit and have Me as the supreme goal. (6.14)

Thus, by always keeping the mind fixed on the Self, the yogi whose mind is subdued attains peace of the Supreme nirvana by uniting with Me. (6.15)

This yoga is not possible, O Arjuna, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake. (6.16)

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

A person is said to have achieved yoga, the union with the Self, when the perfectly disciplined mind gets freedom from all desires, and becomes absorbed in the Self alone. (6.18)

As a lamp in a spot sheltered (by Brahman) from the wind (of desires) does not flicker, this simile is used for the subdued mind of a yogi practicing meditation on Brahman. (6.19)

When the mind disciplined by the practice of meditation becomes steady, one becomes content in the Self by beholding Him with (purified) intellect. (6.20)

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

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

The (state of) severance of union with sorrow is known by the name of yoga. This yoga should be practiced with firm determination and perseverance, without any mental reservation or doubts. (6.23)

Totally abandoning all selfish desires, and completely restraining the senses (from the sense objects) by the intellect; (6.24)

One gradually attains tranquillity of mind by keeping the mind fully absorbed in the Self by means of a well-trained (and purified) intellect, and thinking of nothing else. (6.25)

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

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

Such a sinless yogi, who constantly engages the mind with the Self, easily enjoys the infinite bliss of contact with Brahman. (6.28)

Because of perceiving the (same) Self (abiding) in all beings and all beings (abiding) in the (same) Self; a yogi, who is in union with the Self, sees everybeing with an equal eye. (See also 4.35) (6.29)

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

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

One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one's own, O Arjuna. (6.32)

Arjuna said: O Krishna, You have said that yoga of meditation is characterized by the equanimity (of mind), but, due to restlessness of mind I do not perceive the steady state of mind. (6.33)

Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.34)

The Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by Abhyaasa (or constant vigorous spiritual practice with perseverance), and Vairaagya (or detachment), O Arjuna. (6.35)

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

Arjuna said: For the faithful but of unsubdued mind, who deviates from (the path of) meditation and fails to attain yogic perfection -- what is the destination of such a person, O Krishna? (6.37)

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

O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39)

The Supreme Lord said: There is no destruction, O Arjuna, for such a yogi either here or hereafter. A transcendentalist is never put to grief (or bad state), My dear friend. (6.40)

The unsuccessful yogi is reborn, after attaining heaven and living there for many years, in the house of the pure and prosperous; or (6.41)

Such a yogi is born in a family of wise transcendentalists. A birth like this is very difficult, indeed, to obtain in this world. (6.42)

After taking such a birth, O Arjuna, one regains the knowledge acquired in the previous life, and strives again to achieve perfection. (6.43)

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

The yogi who diligently strives, perfecting (gradually) through many incarnations, becomes completely free from all sins (or imperfections) and reaches the supreme goal (of Self-realization). (6.45)

The yogi is superior to the ascetics. The yogi is superior to the (Vedic) scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)

I consider one to be the most devoted of all the yogis who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me. (See also 12.02 and 18.66) (6.47)


Chapter 7

Self-Knowledge and Self-Realisation

The Supreme Lord said: O Arjuna, listen how you shall know Me completely without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)

I shall fully explain to you the Self-knowledge together with Self-realization after knowing that nothing more remains to be known in this world. (7.02)

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely any one of the striving, or even the perfected persons, truly understands Me. (7.03)

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold transformation of My Prakriti. (See also 13.05) (7.04)

That which creates diversity, and all that can be seen or known is called Prakriti. Prakriti is also the material cause or the material out of which everything is made. Prakriti is the original source of the material world consisting of three Gunas, and eight basic elements out of which everything in this universe has evolved according to Saamkhya doctrine. Prakriti is also referred to as Asat, perishable, body, matter, nature, material nature, Maya, Mahat Brahma, field, creation, and manifest state.

This Prakriti is My lower energy. My other higher energy is the Purusha by which this entire universe is sustained, O Arjuna. (7.05)

Purusha is the consciousness that observes, witnesses, watches, and supervises Prakrti. It is the spiritual energy or the efficient cause of the universe. This is also referred to as Sat, imperishable, Atma, consciousness, spirit, self, soul, energy, field knower, creator, and the unmanifest state. Prakriti and Purusha are not two independent identities but the two aspects of Brahman, the Absolute Reality.

Know that all creatures have evolved from this twofold energy, and Brahman is the origin as well as the dissolution of the entire universe. (See also 13.26) (7.06)

O Arjuna, there is nothing higher than Brahman. Everything in the universe is strung on Brahman like jewels on the thread of a necklace. (7.07)

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and the manhood in men. (7.08)

I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39) (7.10)

I am the strength, that is devoid of lust and attachment, of the strong. I am the lust (or Kaama) in human beings that is in accord with Dharma (for procreation), O Arjuna. (7.11)

Know that the three Gunas, Saattvika, Raajasika, and Taamasika, also emanate from Me. I am not in (or dependent on) the Gunas, but the Gunas are in (or dependent on) Me. (See also 9.04 and 9.05) (7.12)

Human beings are deluded by these three Gunas of nature; therefore, they do not know Me who is above these Gunas and eternal. (7.13)

My divine Maya consisting of three Gunas or states of mind is difficult to overcome. Only they who surrender unto Me cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14)

The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose intellect has been taken away by Maya do not worship or seek Me. (7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the seeker of Self-knowledge, the seeker of wealth, and the wise one who knows the Supreme. (7.16)

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

All these (seekers) are indeed noble, but I regard the wise as My very Self, because the one who is steadfast becomes one with the Supreme Being. (See also 9.29) (7.18)

After many births the wise ones resort (or surrender) to Me by realizing that everything is (a manifestation of) Brahman indeed. Such a great soul is very rare. (7.19)

They, whose wisdom has been carried away by various desires impelled by their own Sanskaara, resort to other gods (or deities) and practice various religious rites. (7.20)

Whosoever desires to worship whatever deity (using whatever name, form, and method) with faith, I make their faith steady in that very deity. (7.21)

Endowed with steady faith they worship that deity, and fulfill their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.22)

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

The ignorant think of Me, the Para-Brahman, as having no form or personality and I can take (any physical) form; because (these) people are not being able to comprehend My supreme imperishable and incomparable existence. (7.24)

The word 'Avyakta' has been used in verses 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different meaning according to the context. Avyakta does not mean formless; it means unmanifest or a transcendental form that is invisible to our physical eyes. It is used in the sense of unmanifest Prakriti, and also in the sense of Para-Brahman. The Para-Brahman or absolute consciousness is higher than both Brahman and the unmanifest Prakriti. Para-Brahman (or Krishna) is imperishable, without any origin and end. Para-Brahman is not formless. It has Divya Roopa, a transcendental form and Supreme Personality. The ignorant think of the Lord as formless because He is not visible. Because:

Veiled by My divine Maya, I am not known by all. Therefore, the ignorant one does not know Me as the unborn and eternal Brahman. (7.25)

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

All beings in this world are in utter ignorance due to the delusion of dualities born of likes and dislikes, O Arjuna. (7.27)

Persons of virtuous (or unselfish) deeds, whose Karma has come to an end, become free from the delusion of dualities and worship Me with firm resolve. (7.28)

Those who strive for freedom from (the cycles of birth) old age and death by taking refuge in Me know Brahman, the individual self, and Karma in its entirety. (7.29)

The steadfast persons, who know that Brahman is everything, the Adhibhoota, the Adhidaiva, and the Adhiyajna, remember Me even at the time of death (and attain Me). (See also 8.04) (7.30)


Chapter 8

Imperishable Brahman

Arjuna said: O Krishna, what is Brahman? What is Adhyaatma? What is Karma? What is called Adhibhoota? And what is known as Adhidaiva? (8.01)

O Krishna, who is Adhiyajna, and how does He dwell in the body? How can You be remembered at the time of death by the steadfast? (8.02)

The Supreme Lord said: Brahman is the Supreme imperishable. The individual self (or Jeevaatma) is called Adhyaatma. The creative power that causes manifestation of beings is called Karma. (8.03)

All perishable objects are called Adhibhoota, and the soul is Adhidaiva. I am Adhiyajna, the five basic elements, in the body, O Arjuna. (8.04)

The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this. (8.05)

Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjuna, because of the constant thought of that object (one remembers that object at the end of life and achieves it). (8.06)

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

By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna. (8.08)

The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality; (8.09)

At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (See also 4.29, 5.27, and 6.13) (8.10)

I shall briefly explain to you (the process to attain) that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice; (8.12)

One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal. (8.13)

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

After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection. (8.15)

The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to (the miseries of) repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)

Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17)

All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night. (8.18)

The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night. (8.19)

There is another eternal unmanifest state higher than (both Purusha and) Prakriti that does not perish when all beings perish. (8.20)

This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return (or take rebirth). (8.21)

This Supreme abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded. (See also 9.04 and 11.55) (8.22)

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

Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun; departing by the path of these gods the yogis, who know Brahman, attain nirvana. (8.24)

Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun; departing by these paths, the righteous person attains lunar light (or heaven) and reincarnates. (8.25)

The path of light (of spiritual practice of Kundalini yoga and Self-knowledge) and the path of darkness (of materialism and ignorance) are thought to be the world's two eternal paths. The former leads to nirvana and the latter leads to rebirth. (8.26)

Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, O Arjuna, be steadfast in yoga (of meditation) at all times. (8.27)

The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains the Supreme eternal abode. (8.28)


Chapter 9

Supreme Knowledge and the Big Mystery

The Supreme Lord said: I shall reveal to you, who do not disbelieve, the most profound secret of Self-knowledge and Self-realization. Having known this you will be freed from the miseries of worldly existence. (9.01)

This knowledge is the king of all knowledge, is the most secret, is very sacred, it can be perceived by instinct, conforms to Dharma, is very easy to practice, and is imperishable. (9.02)

O Arjuna, those who have no faith in this knowledge follow the cycle of birth and death without attaining Me. (9.03)

This entire universe is pervaded by Me, the unmanifest Brahman. All beings depend on (or remain in) Me (like a chain depends on gold). I do not depend on them. (See also 7.12) (9.04)

>From a Dvaitic or dualistic view point, waves depend on the ocean, the ocean does not depend on the waves. But, from a Advaitic or non-dualistic point of view, as stated in verse 9.05 below, the question of wave abiding in the ocean or the ocean abiding in the wave does not arise, because there is no wave or ocean. It is water only. Similarly, everything is a manifestation of Brahman only. (Gita 7.19)

And yet beings, in reality, do not remain in Me. Look at the power of My divine mystery. Though the sustainer and creator of all beings, I do not remain in them. (In reality, the chain does not depend on gold; the chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05)

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

All beings merge into My Prakriti at the end of a Kalpa (or a cycle of 4.32 billion years), O Arjuna, and I create (or manifest) them again at the beginning of the next Kalpa. (9.07)

Using My Prakriti I create, again and again, the entire multitude of beings that are helpless, being under the control of (the Gunas of) Prakriti. (9.08)

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

The Prakriti or nature, under My supervision, creates all animate and inanimate objects; and thus the creation keeps on going, O Arjuna. (See also 14.03) (9.10)

The ignorant ones, not knowing My supreme natures as the great Lord of all beings, disregard Me when I assume human form. (9.11)

The ignorant persons having false hopes, false actions, and false knowledge, possess the delusive (or Taamasika) qualities (See 16.04-18) of fiends and demons. (9.12)

But great souls, O Arjuna, who possess divine qualities (See 16.01-03) know Me as the (material and efficient) cause of creation and imperishable, and worship Me single-mindedly. (9.13)

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

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

I am the ritual, I am the Yajna, I am the offering, I am the herb, I am the mantra, I am the Ghee, I am the fire, and I am the oblation. (See also 4.24) (9.16)

I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the purifier, the sacred syllable OM, and also the Rig, the Yajur, and the Sama Vedas. (9.17)

I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the imperishable seed. (See also 7.10 and 10.39) (9.18)

I give heat, I send as well as withhold the rain, I am immortality as well as death, I am also both the Sat and the Asat, O Arjuna. (Brahman is everything, See also 13.12) (9.19)

The knowers of the three Vedas and the drinkers of the juice of Soma (or devotion), whose sins are cleansed, worship Me by Yajna for gaining heaven. As a result of their good Karma they go to heaven and enjoy celestial sense pleasures. (9.20)

Having enjoyed the wide world of heavenly sense pleasures they go to the mortal world upon exhaustion of their good Karma (or Punya). Thus following the injunctions of three Vedas, the fruitive workers take repeated birth and death. (See also 8.25) (9.21)

To those ever steadfast devotees, who always remember or worship Me with single-minded contemplation, I personally take responsibility for their welfare. (9.22)

O Arjuna, even those devotees who worship demigods with faith, they too worship Me, but in an improper way. (9.23)

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

Worshippers of the demigods go to the demigods, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me (and are not born again). (See also 8.16) (9.25)

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

O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27)

By this attitude of complete renunciation (or Samnyasa-yoga) you shall be freed from the bondage, good and bad, of Karma. You shall be liberated, and come to Me. (9.28)

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with devotion, they are with Me and I am also with them. (See also 7.18) (9.29)

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

Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee never falls down. (9.31)

Anybody, including women, merchants, laborers, and the evil-minded can attain the supreme goal by just surrendering unto My will (with loving devotion), O Arjuna. (See also 18.66) (9.32)

Then, it should be very easy for the holy Braahmanas and devout royal sages (to attain the Supreme state). Therefore, having obtained this joyless and transient human life, one should always remember Me with loving devotion. (9.33)

Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me, and setting Me as the supreme goal and sole refuge, you shall certainly realize (or come to) Me. (9.34)


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