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अर्जुन उवाच

3.1 Arjuna says: O Janārdana, O Keśava, Why do You make me engage in this terrible war if You think that knowledge is superior to action?

3.2 My intelligence is confused by Your conflicting words. Tell me clearly what is best for me.

श्रीभगवानुवाच

3.3 The Lord says, ‘O sinless Arjuna, as I said before, in this world there are two paths; Self knowledge for the intellectual and the path of action of the knowing.

na karmaṇām anārambhān naiṣkarmyaṁ puruṣo’śnute / na ca sannyasanādeva siddhiṁ samadhigacchati // 3.4

3.4 A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action.

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt / kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ // 3.5

3.5 Surely, not even for a moment can anyone stand without doing something. He is always in action, despite himself, as this is his very nature.

karmendriyāṇi saṁyamya ya āste manasā smaran / indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate // 3.6

3.6 He who restrains the sense organs, but who still thinks of the objects of the senses is deluded and is called a hypocrite.

yastvindriyāṇi manasā niyamyārabhate ’rjuna / karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate // 3.7

3.7 He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna.

niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ / śarīrayātrāpi ca te na prasiddhyed akarmaṇaḥ // 3.8

3.8 Do your prescribed work, as doing work is better than being idle. Even your own body cannot be maintained without work.

yajñārthātkarmaṇo'nyatra loko'yaṁ karmabandhanaḥ / tadarthaṁ karma kaunteya mukta saṅgaḥ samācara // 3.9

3.9 Work has to be performed selflessly; otherwise, work binds one to this world. O son of Kuntī, perform your work for Me and you will do it authentically, liberated and without attachment.

sahayajñāḥ prajāḥ sṛṣṭvā puro'vāca prajāpatiḥ / anena prasaviṣyadhvam eṣa vo'stviṣṭakāmadhuk // 3.10

3.10 Brahma, the lord of creation before creating human kind as selfless sacrifice said, 'By this selfless enriching, be more and more prosperous and let it bestow all the desired gifts.'

devān bhāvayatā'nena te devā bhāvayantu vaḥ / parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha // 3.11

3.11 The celestial beings, being pleased by this sacrifice, will also nourish you; with this mutual nourishing of one another, you will achieve supreme prosperity.

iṣṭānbhogān hi vo devā dāsyante yajñabhāvitāḥ / tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ // 3.12

3.12 Satisfied with the selfless enriching service, the celestial beings certainly award you the desired necessities of life. He who enjoys the things given by them without offering to the celestial beings is certainly a thief.

3.13 Those who eat food after selfless enriching service are free of all sins. Those who prepare food for sense enjoyment do grievous sin.

3.14 All beings grow from food grains, from rains the food grains become possible, the rains become possible from selfless sacrifice of enriching.

3.15 Know that work is born of the Creator and He is born of the Supreme. The all-pervading Supreme is eternally situated in sacrifice of enriching.

3.16 O Pārtha, he who does not adopt the prescribed, established cycle lives a life full of sins. Rejoicing in sense gratification, he lives a useless life.

3.17 One who takes pleasure in the Self, who is satisfied in the Self and who is content in one's Self, for him certainly, no work exists.

3.18 Certainly, he never has any purpose for doing his duty or for not doing his duty in this world. He does not depend on any living being.

3.19 Therefore, one should work always without attachment. Performing work without attachment, certainly, man achieves the Supreme.

3.20 King Janaka and others attained perfection by selfless enriching. To guide others you too must act selflessly.

3.21 Whatever action is performed by a great person, others follow. They follow the example set by him.

3.22 O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything nor do I have anything to gain. Yet, I am always in action.

3.23 If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects.

3.24 If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction.

3.25 As the ignorant do their work with attachment to the results, O Bhārata, the wise do so without attachment, for the enrichment (welfare) of people.

3.26 Let not the wise disturb the minds of the ignorant who are attached to the results of work. They should encourage them to act without attachment.

3.27 People, confused by ego, think they are the doers of all kinds of work while it is being done by the energy of nature.

3.28 One who knows the Truth, O mighty-armed one, knows the differences between the attributes of nature and work. Knowing well about the attributes and sense gratification, he never becomes attached.

3.29 Fooled by the attributes of nature, those people with less wisdom or who are lazy become engaged in actions driven by these attributes. But, the wise should not unsettle them.

3.30 Dedicating all actions to Me, with consciousness filled with spiritual knowledge of Self, without desire for gain and without sense of ownership, without being lazy, fight.

ye me matamidaṁ nityaṁ anutiṣṭhanti mānavāḥ | śraddhāvanto 'nasūyanto mucyante tepi karmabhiḥ || 3.31

3.31 Those persons who execute their duties according to My teaching and who follow these teachings faithfully with authenticity, without envy, become free from the bondage of fruitive actions.

ye tvetad abhyasūyanto nānutiṣṭhanti me matam | sarvajñānavimūḍhāṁs tān viddhi naṣṭānacetasaḥ || 3.32

3.32 But those who do not regularly perform their duty ac-cording to My teaching, are ignorant, senseless and ruined.

sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi | prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati || 3.33

3.33 Even the wise person tries to act according to the modes of his own nature, for all living beings go through their nature. What can restraint of the senses do?

indriyasyendriyasyārthe rāgadveṣau vyavasthitau | tayorna vaśamāgacchet tau hyasya paripanthinau || 3.34

3.34 Attachment and repulsion of the senses for sense objects should be put under control. One should never come under their control as they certainly are the stumbling blocks on the path of self-realization.

3.35 Better it is to do one's own responsibility, even if it is in a faultily, than to do someone else's responsibility perfectly. Death in the course of performing one's own responsibility is better than doing another's responsibility, as this can be dangerous.

अर्जुन उवाच

3.36 Arjuna says, 'O descendant of Vṛṣṇi, then, by what is man forced to sinful acts, even without desiring, as if impelled by force?'

श्री भगवानुवाच

3.37 The Lord says, 'It is lust and anger born of the attribute of passion, alldevouring and sinful, which is one's greatest enemy in this world.'

3.38 As fire is covered by smoke, as a mirror is covered by dust, or as the e bryo is covered by the womb, so also, the living being is covered by lust.

3.39 The knowledge of the knower is covered by this eternal enemy in the form of lust, which is never satisfied and burns like fire, O son of Kuntī

3.40 The senses, the mind and the intelligence are the locations of this lust, which confuses the embodied being and covers the knowledge.

3.41 Therefore, O Bharatarṣabha, chief amongst the descendants of Bhārata, in the very beginning, control the senses and curb the symbol of sin, which is certainly the destroyer of knowl-edge and consciousness.

3.42 It is said that the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence.

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā | jahi śatruṁ māhābāho kāmarūpaṁ durāsadam || 3.43

3.43 Knowing the Self to be superior to mind and intelligence, by steadying the mind by intelligence, conquer the insatiable enemy in the form of lust, O Mahābāho, mighty-armed one.

iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjuna saṁvāde karmayogo nāma tṛtīyo'dhyāyaḥ ||

In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is third chapter named, Karma Yogaḥ, ‘The Yoga of Action.’

The whole of Existence, the whole Universe, is purposeless. It just is. It exists. A river runs towards the ocean because it is its nature to run downhill; not because it has a purpose to meet the ocean. Our life too, has no purpose.

The more you run towards the goal, the more you miss Life itself! When the present moment is taken care of with completion, the future gets resolved on its own. The right path defines its own destination. However, we postpone happiness, constantly worrying about the future, and past. Happiness is where we are, not where we think we should be. We do not understand what it is to relax.

The more you run, the more titles you receive. You are called a ‘multi- dimensional personality.’ Only a person who is complete in him-self, who rests in himself, who experiences inaction in action can be multidimensional. Only a Kṛṣṇa, a complete being can be a multidimen-sional personality.

Life is purposeless. Whatever you think of as the goal of your life, even if it were fulfilled, you will only look for the next goal. There is always discontentment, incompletion. With Completion starts Life. Otherwise you are running out of compulsion.

Coming to terms with reality is Completion. Reality should not make you powerless. Arjuna is being inauthentic by shifting responsibil-ity away from him, not facing his own reality. Kṛṣṇa initiates him into the science of authentic action to powerfully take responsibility for his highest reality and be a complete, blissful being.

Your whole life is purposeless, whether it is material or spiritual life. The so-called goals in material life or spiritual life continuously make you feel that you are not good enough.

A man who can't sit with himself misses one of the major dimensions of his being. The moment you accept the beauty of purposelessness, you will realize the meaning of living.

Kṛṣṇa says, let your inner space not be contaminated by the purpose of life. When I say inner space, I mean your mind and how you feel about yourself, about things and life inside you. He says, ‘Let your inner space not be disturbed or filled with purposes or incompletions.’

By nature, your inner space is the space of completion, it is filled with energy, blissful energy. The more you empty yourself of goals or incompletions, the more the space for completion and bliss fills you.

Let your inner space be empty. Of course then, it will never be empty. It will be filled with completion, pūrṇatva. It will be filled with bliss! That is what Kṛṣṇa means by saying, ‘Don’t be attached to results.’

Kṛṣṇa knows the techniques to achieve success in the inner world and the outer world, both! He is the only Master who is an enlightened being and a king as well. He shows you how to furnish your outer space with Enriching, and how to keep your inner space empty with Comple-tion. That is Life in totality.

The entire Gītā is only about this one idea: how to furnish your outer space with the ultimate luxuries and how to keep your inner space in the ultimate bliss.

Here Kṛṣṇa says, ‘Not merely by abstaining from work can one achieve freedom from action. Nor can fulfillment come by giving up action (3.4).’ He says, ‘Just by outer renunciation, authenticity in action, karma yoga can never be achieved.’

What is authenticity? Building your own identity to the peak possibility and renouncing the identity built on purpose. Renouncing your identity in the inner space, and creating the space of completion and creation is the real thing to be achieved. That is yogaḥ karmasu kauśalam, authenticity in action! Once you have renounced in the inner space, it doesn’t matter what you do in the outer world. Nothing will touch you. Let your body-mind work without disturbing your inner space of completion. You don’t have to sell your inner space to enjoy the outer place.

Here, Kṛṣṇa assures you, ‘’sarvaḥ prakṛti-jair-guṇaiḥ—by your very nature, your body and mind will work. They know the right thing to do. If you just keep quiet, it is enough.’ You never trust your body and mind. You trust your ego and it finally dumps you! Your body and mind will do their work. All you need to do is keep quiet and relax from your ego.

Śrī Kṛṣṇa says, ‘A karma yogi, one who lives the path of authenticity in action, is a man who relaxes and works from the space of completion.’

Just relax into your inner space and be complete, you will automat-ically be guided. Don’t bother about the goals, just drop them. The mo-ment you understand the beauty of purposelessness, all wounds in your inner space will be healed. A man who keeps his senses under control but is unable to keep his inner space under control, is called a hypocrite, indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate (3.6), says Kṛṣṇa.

The quality of your life will be judged only based on the quality of your inner space, not the quality of your outer space. If you want inner space, you need to work towards creating it.

Kṛṣṇa says very beautifully, ‘By nature, the senses are tuned to be extrovert.’ ‘Extrovert’ is not something negative. Extrovert senses will always be alive, creative and contributing. Kṛṣṇa says, your senses, by na-ture are programmed to go out, to work. Going out can happen only in two ways: either to enrich or to swindle! Only enriching others is going to transform you.

Here, Kṛṣṇa says to perform work with devotion, with authenticity in our actions, only to enrich, and without attachment to the results, karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate (3.7). Work without unnecessarily bothering about the results you expect. Kṛṣṇa says, ‘Drop the very desire, drop the very expectation.’ He says, ‘One who does devotional work with authenticity, without attachment, controlling the senses, is superior to one who merely pretends to be in control of his senses and acts in renunciation, karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate (3.7).

Listen. The senses are extrovert, flowing naturally, purposelessly. It means that you are programmed by nature to be successful. By your very nature, you will act. Be aware that when you are in action, it is the senses acting. Then you will not get attached to the action or its result. Then you are liberated from the bondage of action. Action binds you only when you consider yourself 'the doer' and have expectations about things being a certain way.

There are two techniques by which one can liberate oneself from attachment to work.

One is by telling oneself, 'I am not the doer.' By reminding yourself that it is the senses and not you who is doing something, you distance yourself from the action. This is what Kṛṣṇa explains in the previous verses. The other way is by surrendering the fruits of one's work to the Divine, to the ultimate life force that is conducting this Universe.

Bhagavān says, 'O Kaunteya, perform your work for Me and you will do it with authenticity, liberated and without attachment, tad-arthamṁ karma kaunteya mukta-saṅgaḥ samācara (3.9).' When you do work as a sincere, humble offering to the Divine, the very attitude of this surrender will make you do the job authentically and you will be liberated. When you are excessively bothered about the results, you actually think that 'you are the doer' of the action!

When you see that Existence is purposeless and you are living in the loving, caring arms of Existence, you will relax and surrender to that very Existence. When you are in this relaxed mood, you function at your best without feeling 'the doer' and therefore not worrying about making mistakes. Real surrender happens when this understanding becomes your experience. Utmost integrity and authenticity is enough for surrender. Surrender has tremendous power, tremendous energy.

Understand, Existence loves you and understands you better than you understand yourself. Have simple trust in Existence, in the intelligence of the life force that is keeping you alive.

The sacrifice that Kṛṣṇa refers to comes from a true sense of surrender to the Universe. When we enrich others what we can af-ford to give, it is no sacrifice. When we enrich others by denying our-selves, then it is a sacrifice. When you enrich others, you function at the level of the Universal energy; you function with the principle of Vasudaiva kuṭumbakaṁ meaning ‘The whole world is my family’; you operate out of compassion. There is no expectation.

Enrich others. Anything you see, anything you experience is extension of you. Kṛṣṇa says that enriching should be practiced because everyone is part of us. Nobody is separate from us. Only then does enriching become a selfless sacrifice, yajña bhāvitaḥ. There is a joy, a bliss that enters your being when you act out of sacrifice, selflessly to enrich others.

Kṛṣṇa explains enriching beautifully to Arjuna,

‘Satisfied with the selfless enriching, the celestial beings bestow upon you the desired enjoyments. He who enjoys things given by them without offering anything to the celestial beings is certainly a thief, yo bhuṅkte stena eva saḥ (3.12).’ Bhagavān Kṛṣṇa says, ‘If you don’t do yajña and give back to the divine energy, you are certainly a thief!’

Kṛṣṇa talks about proper authentic action. Constantly enriching the source and keeping it alive for the next generation is yajña. Do not touch anything which you can’t replace. That is part of enriching yajña. Kṛṣṇa is very clear. If you are not enriching, but only taking and enjoying, you are a thief. Enriching is where life happens to you. I can say that enriching means infusing all the three tattvas of integrity, authenticity, responsibil-ity into satya, truth.

Enriching is the way in which you relate with the expressed component of God. Integrity and Authenticity are the ways in which you relate with the unexpressed, avyakta part of God. Responsibility and Enriching are the ways in which you relate with vyakta, the expressed part of God.

When we perform a sacrifice, we perform invocations to higher ener-gies. So, we attract corresponding effects for our actions. Our actions are like offerings in a sacrifice. When the actions are in tune with tattvas of integrity, authenticity, responsibility and enriching, which is the flow of Existence, it is like offering ghee (clarified butter) into the fire. When we do not flow with Existence, it is like offering mud into the fire.

Integrity and Authenticity are the right ways to relate with the unexpressed part of God, avyakta. Responsibility and Enriching are the right ways to relate with the expressed part of God, the world, vyakta. If you do not enrich, you actively create a selfish pattern and your offerings bring that same result. Be very clear, either you give or you swindle. There is no middle.

Kṛṣṇa says that rains become possible from the enriching sacrifice, yajñād bhavati parjanyo and the enriching sacrifice is born of actions, yajñaḥ karma-samudbhavaḥ (3.14).

Rain is a grosser form of energy activated by the subtler unexpressed energies, our authenticity in actions and integrity in words, thoughts and vibrations. Rain is the cause for the growth of food grains; food is the enrichment for bodies and minds, which give rise to further authentic action and integrated thinking. So, you see this cycle now, how the sub-tle energy, avyakta, the unexpressed part of God, manifests itself in the grosser world as vyakta, the expressed part of God, and how the actions in the grosser world affect the subtler elements.

If we just understand this, we will realize that everything we do and experience is caused by our own actions. We realize that we are the source of everything, and therefore responsible for everything.

When you take the responsibility to bring integrity and authentici-ty to your thinking and actions, the individual consciousness aligns and expands to affect the collective consciousness. So we can even influence the weather by our thoughts. This is what Kṛṣṇa means when He says that rains are caused by sacrifice—yajñād bhavati parjanyo and enriching sacrifice is born of actions—yajñaḥ karma-samudbhavaḥ (3.14). It is an ultimate statement that proves the power of enriching, the power of living.

When people collectively integrate their thoughts and align their actions to enrich others with full faith in the abundance of Universe, It responds. Rain falls, grains grow, and abundance results. The Universe is a huge wave of 'Tathāstu!—so be it!' Kṛṣṇa now refers to the endless cycle—that work originates with the Creator, who in turn originates from the Supreme Existence, and therefore all sacrifices are from the Supreme to the Supreme.

You are eternal bliss itself. You are enough unto yourself; you are completely satisfied. Nothing exists for you to achieve because you are already the ultimate that you can achieve!

Existence is taking care of you every moment. The very fact that you are alive proves that Existence wants you here, now. This is the ultimate cause for celebration! Your suffering, your incompletion is only because you don't trust that you are being provided for; because you carry a deep self-doubt and consider yourself separate from Existence.

Here Kṛṣṇa gives a beautiful example of King Janaka, a true karma yogi, a man of selfless authenticity in action. He was a king and yet was unattached, liberated.

Here, Kṛṣṇa talks about the practical aspects of why a leader needs to act, responsibly. With responsibility, you experience the space of leader-ship consciousness, Īśvaratva. A leader with the status remains only as a slave. A leader with the state takes the responsibility to create more and more responsible leaders. Nothing else is required to be a leader; just leadership consciousness is enough.

It is leadership consciousness that brings not just success, but fulfillment in you. The state of responsibility, leadership consciousness, Īśvaratva has to be achieved first. Īśvaratva is an independent intelligence; it cannot be hidden from others. Once you have it, the whole world will know it and simply listen to you! Even if you walk on the street, you will stand tall, as a man among men.

Kṛṣṇa, who owns responsibility, the space of leadership conscious-ness, Īśvaratva, is making Arjuna own responsibility. Kṛṣṇa beautifully explains, 'Whatever action is performed by a great person, others follow.'

Out of compassion, He enriches by showing the path of respon-sibility to reach His state. He has nothing to gain or lose, yet He is constantly engaged in action, enriching the three worlds. Why? Because people look up to Him as God. People's anyakāra, the expectation that world has from Kṛṣṇa is that He is God, Bhagavān. If He did not engage in action to make others' responsible, people would follow His example and fall into irresponsibility, inaction or akarma. He is responsible to fulfill even others' image about Him for leading them. That is Bhagavān's authenticity and responsibility!

An ignorant man says, 'I shall do this action, karma and thereby enjoy its result.' A wise man should not unsettle this belief. If the wise man condemns the actions performed with attachment, the ignorant per-son may neglect his responsibilities.

Karma is nothing but the unfulfilled or incomplete patterns and desires, which are inside your being, that constantly make you travel in the same path again and again, trying to give the experience of completion in your inner space. When you do not take responsibility for actions, the very actions and their effects bind you into further incomplete actions or desires.

ŚRADDHA, YOUR PEAK POSSIBILITY (3.30-3.32)

Next, Kṛṣṇa says: Those who execute their duties according to My injunctions and with authenticity, without envy, become free from the bondage of actions. He says, ‘according to My instruc-tions, My words, ye me matam idaṁ nityam (3.31)’. When He says My instructions, He means instructions from the ātman, the being.

When you complete and drop the goals and fall into your being, the Divine will guide you and you will become an instrument in His hands.

This is the first time Kṛṣṇa says ‘śraddha. Śraddhā means faith plus the courage of authenticity to execute the highest level of possibility.

The courage of being established in the peak of your capability, and responding to life from–who you perceive to be for yourself, who you project yourself to be for others, what others expect you to be for them and what you expect them to be for you, is what is called śraddhā, Authenticity.

Here Kṛṣṇa says, ‘śraddhāvanto ‘nasūyanto,’ the man who executes the teachings with śraddhā, with authenticity, without envy, anasūyanto.

Comparison or jealousy is the root from which inauthenticity justifies itself and continues to exist in you! All your joy, the very bliss of living is swallowed by this one illusion called comparison. Jealousy and comparison have no absolute existence, they are delusory patterns.

A karmi is an inauthentic person who rejects his highest possibility. A karma yogi is one established in authenticity in action, empowered to live his highest possibility. The man who is driven by inauthenticity, his lowest possibility, jealousy is a karmi, and the man who allows authentic action, his highest possibility, Consciousness to drive him is a karma yogi.

UNATTACHED WORK LIBERATES YOU (3.33-3.43)

When you take responsibility, when you start expressing authenticity, you get a thousand times more benefit than what you calculate through your small logic. To the unattached worker, all duties are equally good. He takes responsibility for every act with the same enthusiasm. He is authentic to his authenticity and does the action to his peak capability.

Arjuna then asks Kṛṣṇa why even a centered person is led to commit sinful acts, as if forced by unknown powers. Arjuna’s question is the eternal dilemma of expression or suppression.

Just like smoke veils the fire, just as dust on the mirror masks your reflection, we are not able to see our true nature of bliss because we are caught in base emotions like lust.

Kṛṣṇa closes his dialogue with these words, ‘Use intelligence to control your senses and curb your lust, which is your most danger-ous enemy, on the path to completion.’ Kṛṣṇa guides Arjuna to lead a purposeless life, free from obsession for the final goal and be detached from the result of action. ‘Authentic action is our nature,’ He says, ‘not inaction. Act, work, but surrender the result of action to Me.’

Now, Kṛṣṇa says clearly, ‘Control your senses, be complete and give up lust.’ Lust, here, not only refers to sexual desire but also to all desires related to the outer world. It is our sense of identity, possession that drives us to acquire and enjoy.

To be blissful we need to keep our inner space clean and empty. Only then can bliss fill that space. As long as the outer material space is filled without attachment, the inner space remains empty. We drop expectations. We move into the space of completion.

This is the whole essence of Karma Yogaḥ. Be complete and drop your attachment to the goal and the fruit of your actions, and live an enriching life with integrity in words, with authenticity in thinking and action, and with responsibility in feeling.

Live life blissfully. Kṛṣṇa says, ‘You will achieve the Supreme.’ You will achieve the eternal consciousness, Nityānanda, eternal bliss.

C H A P T E R

Jñānakarmasannyāsa Yogaḥ

LOGIC CAN NEVER LEAD YOU TO

SELF-REALIZATION. THE ULTIMATE TRUTH IS

BEYOND LOGIC. THE QUALIFICATION TO

RECEIVE THE TRUTH IS DEVOTION.

KṚṢṆA BEGINS REVEALING THE MYSTERIOUS

SUPREME SCIENCE OF ENLIGHTENMENT TO

HIS DEVOTEE AND FRIEND, ARJUNA.