The Sacred Text of Hinduism🔗

धृतराष्ट्र उवाच | धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः | मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1.1|| dhṛtarāṣṭra uvāca | dharmakṣetre kurukṣetre samavetā yuyutsavaḥ | māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya || 1.1 Dhṛtarāṣṭra said: O Sañjaya, assembled on this righteous holy land of pilgrimage at Kurukṣetra, what did my sons and those of Pāṇḍu, eager and ready to fight, do?

सञ्जय उवाच | दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा | आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ||1.2|| sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā | ācāryam upasaṅgamya rājā vacanam abravīt || 1.2 Sañjaya said: O king, looking at the Pāṇḍava army in full formation, Duryodhana went to his teacher and spoke.

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् | व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ||1.3|| pasyai 'tām pāṇḍuputrānām ācārya mahatīm camūm | vyūḍhāṁ drupada putreṇa tava śiṣyeṇa dhīmatā || 1.3 O my teacher, behold the great army of the sons of Pāṇḍu, arrayed for battle by your intelligent disciple, the son of Drupada.

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि | युयुधानो विराटश्च द्रुपदश्च महारथः ||1.4|| atra śūrā maheṣvāsā bhīmārjunasamā yudhi | yuyudhāno virāṭaś ca drupadaś ca mahā rathaḥ ||

1.4 Here in this army there are many heroes wielding mighty bows, and equal in military prowess to Bhīma and Arjuna— Yuyudhāna, Virāṭa, and the great chariot warrior Drupada. धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् | पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ||1.5|| dhṛṣṭaketuś cekitānaḥ kāśīrājaś ca vīryavān | purujit kuntibhojaś ca śaibyaś ca narapuṅgavaḥ || 1.5 There are courageous warriors like Dṛṣṭaketu, Cekitāna, the courageous Kāśīrāja, Purujit, Kuntibhoja and Śaibya, the best of men.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् | सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ||1.6|| yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān | saubhadro draupadeyāś ca sarva eva mahārathāḥ || 1.6 There are the mighty Yudhāmanyu, the brave Uttamauja, Abhimanyu, the son of Subhadrā and the sons of Draupadī, all of them great chariot warriors.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम | नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ||1.7|| asmākaṁ tu viśiṣhṭā ye tānnibodha dwijottama | nāyakā mama sainyasya sanjñārthaṁ tānbravīmi te || 1.7 O best of the brāhmaṇas, let me tell you, who are the powerful warriors on our side—the generals of my army; for your information, I mention them.

भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः | अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ||1.8|| bhavān bhīṣmaś ca karṇaś ca kṛ paś ca samitiṃjayaḥ | aśvatthāmā vikarṇaś ca saumadattis tathai 'va ca ||

1.8 Your goodself, Bhīṣma, Karṇa, Kṛpa, who are ever victorious in battle, an even so Aśvatthāma, Vikarṇa and the son of Somadatta.

1.9 Many other heroes there are who are prepared to lay down their lives for my sake; all are well-equipped with different weapons, and well experienced in warfare science.

1.10 The strength of army of ours, protected by Bhīṣma, is invincible whereas the strength of their army carefully protected by Bhīma is limited.

1.11 Stationed in your respective divisions on all fronts, all of you must give full protection to Bhīṣma

1.12 Then Bhīṣma, the mighty patriarch of the Kuru dynasty, their glorious grandfather, roared like a lion and blew his conch, giving Duryodhana joy.

1.13 Then, conches, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.

1.14 Then, seated on a magnificent chariot drawn by white horses, both Mādhava (Kṛṣṇa) and Arjuna sounded their divine conches.

1.15 Then, Hṛṣīkeśa (Kṛṣṇa) blew His conch, called Pāñcajanya; Dhanañjaya (Arjuna) blew his conch, called Devadatta; and Bhīma blew his mighty conch called Pauṇḍra.

1.16, 17, 18 King Yudhiṣṭra, the son of Kuntī, blew his conch, the Anantavijaya, and Nakula and Sahadeva blew theirs known as Sughośa and Maṇipuṣpaka. The excellent archer, the king of Kāśī, the great chariot-fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī , and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O king, blew their own conches.

kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā rathaḥ | dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ || 1.16, 17, 18 King Yudhiṣṭra, the son of Kuntī, blew his conch, the Anantavijaya, and Nakula and Sahadeva blew theirs known as Sughoṣa and Maṇipuṣpaka. The excellent archer, the king of Kāśī, the great chariot-fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī , and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O king, blew their own conches.

drupado draupadeyāś ca sarvaśaḥ pṛthivī pate | saubhadraś ca mahābāhuḥ śaṅkhān dadhmuḥ pṛthak-pṛthak || 1.16, 17, 18 King Yudhiṣṭra, the son of Kuntī, blew his conch, the Anantavijaya, and Nakula and Sahadeva blew theirs known as Sughoṣa and Maṇipuṣpaka. The excellent archer, the king of Kāśī, the great chariot-fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī , and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O king, blew their own conches.

sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat | nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan || 1.19 The terrible sound echoing through the sky and the earth rent the hearts of the sons of Dhṛtarāṣṭra.

atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ | pravṛtte śastrasaṃpāte dhanur udyamya pāṇḍavaḥ | hṛṣīkeśaṃ tadā vākyam idam āha mahīpate || 1.20 Seeing the sons of Dhṛtarāṣṭra arrayed in the battle field, Arjuna, the son of Pāṇḍu, who was seated in his chariot, bearing the flag marked with Hanumān, took up his bow. अर्जुन उवाच |

arjuna uvāca | senayor ubhayor madhye rathaṃ sthāpaya me ’cyuta || 1.21, 22 Arjuna said: O Acyuta (Infallible One), please place my chariot between the two armies while I may observe these warriors arrayed for battle and with whom I have to engage in fight.

yāvad etān nirīkṣe ’haṃ yoddhu kāmān avasthitān | kair mayā saha yoddhavyam asmin raṇasamudyame || 1.21, 22 Arjuna said: O Acyuta (Infallible One), please place my chariot between the two armies while I may observe these warriors arrayed for battle and with whom I have to engage in fight.

yotsyamānān avekṣe ’haṃ ya ete ’tra samāgatāḥ | dhārtarāṣṭrasya durbuddher yuddhe priyacikīrṣavaḥ || 1.23 Let me see these well wishers in this war of the evil-mind- ed Duryodhana, who have come together here to fight. सञ्जय उवाच |

sañjaya uvāca | evam ukto hṛṣīkeśo guḍākeśena bhārata | senayor ubhayor madhye sthāpayitvā rathottamam || 1.24, 25 Sañjaya said: O descendant of Bhārata, being thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa (Kṛṣṇa) then drew up the fine chariot to the middle of both the armies in front of Bhīṣma, Droṇa and all the kings and said, ‘Arjuna, behold the Kauravas assembled here.’

bhīṣma droṇa pramukhataḥ sarveṣāṃ ca mahīkṣitām | uvāca pārtha paśyaitān samavetānkurūniti || 1.24, 25 Sañjaya said: O descendant of Bhārata, being thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa (Kṛṣṇa) then drew up the fine chariot to the middle of both the armies in front of Bhīṣma, Droṇa and all the kings and said, 'Arjuna, behold the Kauravas assembled here.'

tatrā paśyat sthitān pārthaḥ pitṛ-n atha pitāmahān | ācāryān mātulān bhrātṛ-n putrān pautrān sakhīṃs tathā | śvaśurān suhṛdaś caiva senayorubhayorapi || 1.26 There Arjuna saw, stationed there in both the armies his uncles, grand uncles, teachers, maternal uncles, brothers, sons, grandsons, and friends, as well as his fathers-in-law and well-wishers.

tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān | kṛpayā parayā 'viṣṭo viṣīdann idam abravīt || 1.27 Seeing all those relatives present there, Arjuna was over- whelmed with deep pity and spoke in sadness.

अर्जुन उवाच |

arjuna uvāca | dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam | sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati || 1.28, 29 Arjuna said: Kṛṣṇa, seeing my friends and relatives present before me, eager to wage war, my limbs are giving way, my mouth is parching and a shiver is running through my body, my hair is standing on end.

vepathuś ca śarīre me romaharṣaś ca jāyate || 1.28, 29 Arjuna said: Kṛṣṇa, seeing my friends and relatives present before me, eager to wage war, my limbs are giving way, my mouth is parching and a shiver is running through my body, my hair is standing on end.

gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate | na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ || 1.30 My bow gāṇḍīva is slipping from my hands and my skin is burning all over. My mind is whirling as it were, and I am now unable to stand here any longer.

| nimittāni ca paśyāmi viparī tāni keśava |

na ca śreyo 'nupaśyāmi hatvā svajanam āhave || 1.31 I foresee only evil omens, O Kṛṣṇa, I do not see any good coming out of killing one's own kinsmen [svajanam] in this battle. I do not covet my dear Kṛṣṇa, victory or kingdom or pleasures.

na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca | kiṃ no rājyena govinda kiṃ bhogair jīvitena vā || 1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoy- ment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.

yeṣām arthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca | ta ime 'vasthitā yuddhe prāṇāṃs tyaktvā dhanāni ca || 1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoy- ment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.

ācāryāḥ pitaraḥ putrāḥ tathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṃbandhinas tathā |a || 1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoy- ment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.

etān na hantum icchāmi ghnato 'pi madhusūdan | api trailokyarājyasya hetoḥ kiṃ nu mahīkṛ te || 1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoy- ment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.

nihatya dhārtarāṣṭrān naḥ kā prī tiḥ syāj janārdana | pāpam evāśrayed asmān hatvaitān ātatāyinaḥ || 1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoy- ment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.

tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān svabāndhavān | svajanam hi kathaṃ hatvā sukhinaḥ syāma mādhava || 1.37 Therefore, it is not proper for us to kill the sons of Dhṛtarāṣṭra and our relations, for how could we be happy after killing our own kinsmen, Mādhava?

yadyapyete na paśyanti lobhopahata cetasaḥ | kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam || 1.38 O Janārdana, these men, blinded by greed, see no fault in killing one's family or being treasonable to friends, incur sin.

athaṃ na jñeyam asmābhiḥ pāpād asmān nivartitu | kulakṣaya kṛ taṃ doṣaṃ prapaśyadbhir janārdana || 1.39 Why should we, who clearly see the sin in the destruction of a dynasty, not turn away from this crime?

1.40 With the destruction of the dynasty, the age-old family traditions die and virtue having been lost, vice overtakes the entire race.

1.41 When non-righteous practices become common, O Kṛṣṇa, the women of the family become corrupt, and with the deg- radation of womanhood, O Descendant of Vṛṣṇi, ensues inter- mixture of castes.

1.42, 43 A mixture of blood damns the destroyers of race and the race itself. Deprived of offering of oblations of rice and water the departed souls of the race also fall, the age-long caste traditions and family customs of the killers of kinmen become extinct.

1.42, 43 A mixture of blood damns the destroyers of race and the race itself. Deprived of offering of oblations of rice and water the departed souls of the race also fall, the age-long caste traditions and family customs of the killers of kinmen become extinct.

1.44 O Janārdana, we hear that those who have lost family traditions dwell in hell for an indefinite period of time.

.45 Alas, we are prepared to commit greatly sinful acts of killing our kinsmen, driven by the desire to enjoy royal happiness.

1.46 It would be better if the sons of Dhṛtarāṣṭra, armed with weapons, killed me in battle while I am unarmed and unresisting.

1.47 Sañjaya said: Arjuna, whose mind was agitated by grief on the battle field, having spoken thus, cast aside his bow along with the arrow and sat down at the rear portion of the chariot.

2.1 Sañjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Madhusūdana (Kṛṣṇa) spoke to him thus. श्रीभगवानुवाच |

śrībhagavānuvāca | kutastvā kaśmalamidaṁ viṣame samupasthitam | anārya-juṣṭam asvargyam akīrti-karam arjuna || 2.2 Bhagavān Kṛṣṇa says: Where from has this impurity, dejection descended on you at this critical time, Arjuna! You behave unlike a noble man and this will keep you away from realization.

klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate | kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa || 2.3 Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of the heart and stand up, O Parantapa, destroyer of enemies! अर्जुन उवाच |

arjuna uvāca | kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana | iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana || 2.4 Arjuna said: O Madhusūdana (killer of Madhu), how can I oppose, in battle, Bhīṣma and Droṇa who are worthy of my worship?

gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke | hatvārtha-kāmāṁs tu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān || 2.5 I would rather beg for my food in this world than kill the most noble of teachers. If I kill them, all my enjoyment of wealth and desires will be stained with blood.

na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ | yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ || 2.6 I cannot say which is better; their defeating us or us de-feating them. We do not wish to live after slaying the sons of

Dhṛtarāṣṭra who stand before us.

kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ |

yacchreyaḥ syānniścitaṁ brūhi tan me śiṣyaste’haṁ śādhi māṁ tvāṁ prapannam || 2.7 My heart is overwhelmed with pity and my mind is con-fused about what my duty is. I beg of you, please tell me

what is best for me. I am your disciple. Instruct me as I seek refuge in you.

na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇāṁ | avāpya bhūmāv-sapatnam-ṛddhaṁ rājyaṁ surāṇām api cādhipatyam || 2.8 Even if I were to attain unrivalled dominion and prosperity on earth or even lordship over the Gods, how would that remove this sorrow that burns my senses?

सञ्जय उवाच |

sañjaya uvāca | evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa | na yotsya iti govinda muktvā tūṣṇīṁ babhūva ha || 2.9 Sañjaya said: Guḍākeśa (Arjuna) then said to Hṛṣīkeśa (Kṛṣṇa), ‘Govinda, I shall not fight,’ and fell silent.

tam uvāca hṛṣīkeśaḥ prahasanniva bhārata | senayor ubhayor madhye viṣīdantamidaṁ vacaḥ || 2.10 Kṛṣṇa, Hṛṣīkeśa, smilingly spoke the following words to the grief-stricken Arjuna, as they were placed in the middle of both armies.

श्रीभगवानुवाच |

śrībhagavānuvāca | aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase | gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ || 2.11 Bhagavān says: You grieve for those that should not be grieved for and yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param || 2.12 It is not that at anytime in the past I did not exist. So did you and these rulers exist, and we shall not ever cease to be hereafter.

dehino’sminyathā dehe kaumāraṁ yauvanaṁ jarā | tathā dehāntara prāptir dhīras tatra na muhyati || 2.13 Just as the spirit in this body passes through childhood, youth and old age, so does it pass into another body; the man centered in himself does not fear this.

mātrā-sparśāstu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ | āgamāpāyino'nityās tāṁs titikṣasva bhārata || 2.14 O Kaunteya (son of Kuntī), contact with sense objects causes heat and cold, pleasure and pain, and these have a beginning and an end. O Bhārata, these are not permanent; endure them bravely.

yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha | samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate || 2.15 O Puruṣarṣabha, chief among men, these surely do not afflict the brave person, who is centered and complete. Pleasure and pain are the same to him and he is certainly ready for immortality, amṛatvā.

nāsato vidyate bhāvo nābhāvo vidyate sataḥ | ubhayorapi dṛṣṭontas tv anayos tattva-darśibhiḥ || 2.16 The nonexistent (asat) has no being; that which exists (sat) never ceases to exist. This truth about both is perceived by the Seers of Truth.

avināśi tu tadviddhi yena sarvamidaṁ tatam | vināśamavyayasyāsya na kaścitkartumarhati || 2.17 Know It to be indestructible by which all this body is pervaded. Nothing can destroy It, the Imperishable.

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ | anāśino 'prameyasya tasmād-yudhyasva bhārata || 2.18 These bodies of the material energy are perishable. The energy itself is eternal, incomprehensible and indestructible. Therefore, fight, O Bhārata.

ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam | ubhau tau na vijānīto nāyaṁ hanti na hanyate || 2.19 Neither understands; he who takes the Self to be the slayer nor he who thinks he is slain. He who knows the Truth understands that the Self does not slay, nor is It slain.

na jāyate mriyate vā kadācit nāyaṁ bhūtvā bhavitā vā na bhūyaḥ | ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre || 2.20 The Self is neither born nor does It ever die. After having been, It never ceases not to be. It is unborn, eternal, changeless and ancient. It is not killed when the body is killed.

2.21 O Pārtha, how can man slay or cause others to be slain, when he knows It to be indestructible, eternal, unborn, and unchangeable?

2.22 Just as man casts off his worn out clothes and puts on new ones, the Self casts off worn out bodies and enters newer ones.

2.23 Weapons do not cleave the Self, fire does not burn It, water does not moisten It and wind does not dry It.

2.24 The Self cannot be broken nor burnt nor dissolved nor dried up. It is eternal, all-pervading, stable, immovable and ancient.

2.5 The Self is said to be unmanifest, unthinkable and unchange-able and able. Knowing this to be such, you should not grieve.

2.26 O mighty-armed, even if you should think of the soul as being constantly born and constantly dying, even then, you should not lament.

2.27 Indeed, death is certain for the born and birth is certain for the dead. Therefore, you should not grieve over the inevitable.

2.28 O Bhārata, all beings are unmanifest in their beginning, seemingly manifest in their middle, and unmanifest again in their end. So, what need then for greiving?

2.29 One sees It as a wonder, another speaks of It as a won-der, another hears of It as a wonder. Yet, having heard, none

understands It at all.

2.30 O Bhārata, this that dwells in the body of everyone can never be destroyed; do not grieve for any creature.

2.31 You should look at your own responsibility [svadharma] as a kṣatriya. There is nothing higher for a kṣatriya than a righteous war. You ought not to hesitate.

2.32 O Pārtha, happy indeed are the kṣatriyas who are called to fight in such a battle without seeking. This opens for them the door to heaven.

2.33 If you will not fight this righteous war, then you will incur sin having abandoned your own responsibility [svadharma], and you will lose your reputation.

2.34 People too will remember your everlasting dishonor and to one who has been honored, dishonor is worse than death.

2.35 The great generals will think that you have withdrawn from the battle because you are a coward. You will be looked down upon by those who had thought much of you and your heroism in the past.

2.36 Many unspeakable words would be spoken by your ene-mies reviling your power. Can there be anything more painful

than this?

2.37 Slain, you will achieve heaven; victorious, you will enjoy the earth. O Kaunteya (son of Kuntī), stand up determined to fight.

2.38 Pleasure and pain, gain and loss, victory and defeat–treat them all the same. Do battle for the sake of battle and you shall incur no sin.

2.39 Thus far, what has been taught to you concerns the wisdom of Sānkhya. Now, listen to the wisdom of yoga [buddhiyoga]. Having known this, O Pārtha, you shall cast off the bonds of action.

2.40 There is no wasted effort or dangerous effect in this path of yoga. Even a little knowledge of this, even a little practice of this dharma, protects and releases one from very great fear.

2.41 Joy of the Kurus, on this path (of yoga), the intelligence is resolute with a single-pointed determination. Thoughts of the irresolute are many, branched and endlsess.

2.43 Men of little knowledge, who are very much attached toeulogizing the flowery words of the Vedas, O Pārtha, argue that, ‘there is nothing else’; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth.Thus being desirous of sense gratification and opulent life, they say that there is nothing more than this to living.

2.43 Men of little knowledge, who are very much attached toeulogizing the flowery words of the Vedas, O Pārtha, argue that, ‘there is nothing else’; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth.Thus being desirous of sense gratification and

opulent life, they say that there is nothing more than this to living.

bhogaiśvarya-prasaktānāṁ tayāpahṛtacetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 2.44 Those whose minds are attached to sense pleasures and lordship, who are diverted by such teachings, for them, the determination for steady meditation and samādhi, fixed intelligence does not happen.

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna | nirdvandvo nityas-attva-stho niryogakṣema ātmavān || 2.45 O Arjuna! Be you above the three guṇas (attributes) that the Vedas deal in: free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition (yoga) or preservation (kṣema), and be established in the Self.

yāvānartha udapāne sarvataḥ saṁplutodake | tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ || 2.46 The Brāhmaṇa (sage), who has known the Self, has little use for the vedic scriptures, as these are like a pool of water in a place that is already in flood, overflowing with a great water reservoir.

karmanyevādhikāraste mā phaleṣu kadācana | mā karmaphalaheturbhūr mā te saṅgo ’stvakarmaṇi || 2.47 You have a right only to work, but never to the fruits (outcome) of action. Never let the fruit of action be your motive; and never let your attachment be to inaction.

yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya | siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate || 2.48 O Dhanañjaya! Do your actions dropping all attachment to the outcome, being centered and complete in Yoga. Be balanced in success and failure. Such evenness of mind is Yoga.

dūreṇa hyavaraṁ karma buddhiyogād dhanañjaya | buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ || 2.49 O Dhanañjaya, beyond the action with selfish motive is Yoga (of action) in wisdom [buddhiyoga]. Wretched are those whose motive is the fruit (outcome); Surrender yourself fully to the wisdom of completion.

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte | tasmādyogāya yujyasva yogaḥ karmasu kauśalam || 2.50 Endowed with the wisdom of evenness of mind, move away from both good and evil deeds in this life. Devote yourself to yoga. Authenticity in action is yoga.

karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ | janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam || 2.51 The wise, having abandoned the outcome of their actions and possessed of knowledge of completion, are freed from the cycle of birth and death. They go to the state that is beyond all sorrow. यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||2.52|| yadā te mohakalilaṁ buddhirvyatitariṣyati | tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca || 2.52 When your wisdom takes you beyond delusion, you shall be indifferent to what has been heard and what is yet to be heard. श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला | समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ||2.53|| śrutivipratipannā te yadā sthāsyati niścalā | samādhāvacalā buddhis tadā yogamavāpsyasi || 2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Yoga, Self-realization. अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||2.54|| arjuna uvāca | sthitaprajñasya kā bhāṣā samādhisthasya keśava | sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim || 2.54 O Keśava! What is the description of one who stays in the space of completion in present moment and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk? श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् | आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||2.55|| śrībhagavānuvāca | prajahāti yadā kāmān sarvānpārtha manogatān | ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate || 2.55 Śrī Bhagavān says: O Pārtha, a man who casts off com-pletely all the desires of the mind and is satisfied in the Self

by the Self, He is said to be Sthitaprajña, one of steady wisdom in completion. दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः | वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ||2.56|| duḥkheṣv anudvigna-manāḥ sukheṣu vigataspṛhaḥ | vītarāgabhayakrodhaḥ sthitadhīrmunirucyate || 2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom. यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् | नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||2.57|| yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 2.57 His wisdom is fixed who is everywhere without attach-ment, meeting with anything good or bad and who neither rejoices nor hates. यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||2.58||

yadā saṁharate cāyaṁ kūrmo 'ṅgānīva sarvaśaḥ | indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhit || 2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady in completion.

viṣayā vinivartante nirāhārasya dehinaḥ | rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate || 2.59 From the body, the sense objects turn away, but the de-sires remain; his desires also leave him on seeing the Supreme.

yatato hyapi kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṁ manaḥ || 2.60 O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, though he is striving to be in control.

tāni sarvāṇi saṁyamya yukta āsīta matparaḥ | vaśe hi yasyendriyāṇi tasya prajñāpratiṣṭhitā || 2.61 Having restrained them all, he should sit steadfast, intent on Me. His mind is steady in the present whose senses are under control.

dhyāyato viṣayānpumṁsaḥ saṅgasteṣūpajāyate | saṅgātsañjāyate kāmaḥ kāmātkrodhobhijāyate || 2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.

krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ | smṛtibhramśād buddhināśo buddhināśātpraṇaśyati || 2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes.

rāgadveṣaviyuktaistu viṣayānindriyaiścaran | ātmavaśyairvidheyātmā prasādamadhigacchati || 2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.

prasāde sarvaduḥkhānāṁ hānirasyopajāyate | prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate || 2.65 All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady.

nāsti buddhirayuktasya na cāyuktasya bhāvanā | na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham || 2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?

indriyāṇāṁ hi caratāṁ yanmano 'nuvidhīyate | tadasya harati prajñāṁ vāyurnāvamivāmbhasi || 2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters.

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā || 2.68 O Mahābāho (mighty-armed one), his knowledge is therefore steady whose senses are completely detached from sense objects.

yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī | yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ || 2.69 The self–controlled man lies awake in that which is night to all beings. That in which all beings are awake is the night for the sage who sees.

āpūryamāṇ amacala-pratiṣṭhaṁ samudramāpaḥ praviśanti yadvat | tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī || 2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, re-mains unmoved; not the desirer of desires.

vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ | nirmamo nirahaṅkāraḥ sa śāntimadhigacchati || 2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace.

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati | thitvāsyāmantakāle'pi brahmanirvāṇamṛcchati || 2.72 O Pārtha, this is the state of Brahman, Brāhmī-sthiti; none is deluded after attaining this. Even at the end of life, one attains Brahmanirvāṇa, oneness with Brahman when established in this state. अर्जुन उवाच |

arjuna uvāca | jyāyasī cetkarmaṇaste matā buddhirjanārdana | tatkiṁ karmaṇi ghore māṁ niyojayasi keśava || 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?

vyāmiśreṇeva vākyena buddhiṁ mohayasīva me | tadekaṁ vada niścitya yena śreyohamāpnuyām || 3.2 My intelligence is confused by Your conflicting words. Tell me clearly what is best for me. श्रीभगवानुवाच | लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ | ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ||3.3|| śrībhagavānuvāca | loke'smindvividhā niṣṭhā purā proktā mayānagha | jñānayogena sāṁkhyānāṁ karmayogena yoginām || 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. न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते | न च संन्यसनादेव सिद्धिं समधिगच्छति ||3.4|| na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo’śnute | na ca sannyasanādeva siddhiṁ samadhigacchati || 3.4 A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action. न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ||3.5|| na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt | kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ || 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. कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् | इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ||3.6|| karmendriyāṇi saṁyamya ya āste manasā smaran | indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate || 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. यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन | कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ||3.7|| yastvindriyāṇi manasā niyamyārabhate ’rjuna | karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate || 3.7 He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna. नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः | शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ||3.8|| niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ | śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ || 3.8 Do your prescribed work, as doing work is better than being idle. Even your own body cannot be maintained without work. यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः | तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ||3.9|| yajñārthātkarmaṇo’nyatra loko’yaṁ karmabandhanaḥ | tadarthaṁ karma kaunteya mukta saṅgaḥ samācara || 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. सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः | अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ||3.10|| sahayajñāḥ prajāḥ sṛṣṭvā puro’vāca prajāpatiḥ | anena prasaviṣyadhvameṣa vo’stviṣṭakāmadhuk ||

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 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 | tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ || 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.

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ | bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt || 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.

annādbhavanti bhūtāni parjanyādannasambhavaḥ | yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ || 3.14 All beings grow from food grains, from rains the food grains become possible, the rains become possible from selfless sacrifice of enriching.

karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam | tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam || 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.

evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ | aghāyurindriyārāmo moghaṁ pārtha sa jīvati || 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.

yastvātmaratireva syādātmatṛptaśca mānavaḥ | ātmanyeva ca santuṣṭastasya kāryaṁ na vidyate || 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.

naiva tasya kṛtenārtho nākṛteneha kaścana | na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ ||

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. तस्मादसक्तः सततं कार्य कर्म समाचर | असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ||3.19|| tasmādasaktaḥ satataṁ kāryaṁ karma samācara | asakto hyācaran karma paramāpnoti pūruṣaḥ || 3.19 Therefore, one should work always without attachment. Performing work without attachment, certainly, man achieves the Supreme. कर्मणैव हि संसिद्धिमास्थिता जनकादयः | लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ||3.20|| karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ | lokasaṁgrahamevāpi sampaśyankartumarhasi || 3.20 King Janaka and others attained perfection by selfless enriching. To guide others you too must act selflessly. यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः | स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ||3.21|| yad yad ācarati śreṣṭhas tat tad evetaro janaḥ | sa yatpramāṇaṁ kurute lokastadanuvartate || 3.21 Whatever action is performed by a great person, others follow. They follow the example set by him. न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन | नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 3.22 ||3.22|| na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana | nānavāptamavāptavyaṁ varta eva ca karmaṇi || 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. यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः | मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ||3.23|| yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 3.23 If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects. उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् | सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ||3.24|| utsīdeyurime lokā na kuryāṁ karma cedaham | sakarasya ca kartā syāmupahanyāmimāḥ prajāḥ || 3.24 If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction. सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत | कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ||3.25|| saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata | kuryādvidvāṁstathāsaktaścikīrṣurlokasaṁgraham || 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. न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् | जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ||3.26|| na buddhi bhedaṁ janayedajñānāṁ karmasaginām | joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran || 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. प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः | अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ||3.27||

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahakāravimūdhātmā kartāhamiti manyate || 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.

tattvavittu mahābāho guṇakarmavibhāgayoḥ | guṇā guṇeṣu vartanta iti matvā na sajjate || 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.

prakṛterguṇasammūḍhāḥ sajjante guṇa karmasu | tānakṛtsnavido mandānkṛtsnavinna vicālayet || 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.

mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā | nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ || 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 nityamanutiṣṭhanti mānavāḥ | śraddhāvanto 'nasūyanto mucyante tepi karmabhiḥ || 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 | sarvajñānavimūḍhāṁstānviddhi naṣṭānacetasaḥ || 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 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 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?' श्रीभगवानुवाच |

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 high-er than the mind and the consciousness is even higher than

intelligence.

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. श्रीभगवानुवाच |

śrībhagavānuvāca

4.1 Bhagavān says: ‘I taught the sun god, Vivasvān, the imperishable science of yoga and Vivasvān taught Manu, the father of mankind and Manu in turn taught Ikṣvāku.’

4.2 The supreme science was thus received through the chain of master-disciple succession and the saintly kings understood it in that way. In the course of time, the succession was broken and therefore the science as it was appears to have been lost.

4.3 That ancient science of Enlightenment, or entering into eternal bliss, is today taught by me to you because you are my devotee as well as my friend. You will certainly understand the supreme mystery of this science. अर्जुन उवाच |

arjuna uvāca |

4.4 Arjuna says: ‘Oh Kṛṣṇa, you are younger to the sun god

Vivasvān by birth. How am I to understand that in the begin-ning you instructed this science to him?’ श्रीभगवानुवाच |

śrībhagavānuvāca |

4.5 Bhagavān says: Many many births both you and I have passed. I can remember all of them, but you cannot, O Parantapa!

4.6 Although I am unborn, imperishable and the lord of all living entities, by ruling my nature I reappear by my own māyā.

4.7 Whenever positive consciousness declines, when collective negativity rises, O Bhārat, again and again, at these times, I happen Myself.

4.8 To protect the pious and to annihilate the wicked, to re-establish righteousness I Myself appear, age after age.

4.9 One who knows or experiences My divine appearance and activities does not take birth again in this material world after leaving the body but attains Me, o Arjuna.

4.10 Being freed from attachment, fear and anger, being filled with me and by taking refuge in me, many beings in the past have become sanctified by the knowledge of me and have realized me.

4.11 I reward everyone, I show Myself to all people, according to the manner in which they surrender unto me, in the manner that they are devoted to me, O Pārtha!

4.12 Men in this world desire success from activities and therefore they worship the gods. Men get instant results from active work in this world.

4.13 Depending upon the distribution of the three attributes or guṇas and action, I have created the four castes. Yet, I am to be known as the non-doer, the unchangeable.

na māṁ karmāṇi limpanti na me karmaphale spṛhā | iti māṁ yo’bhijānāti karmabhirna sa badhyate || 4.14 I am not affected by any work; nor do I long for the outcome of such work. One who understands this truth about me also does not get caught in the bondage of work.

evam jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ | kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam || 4.15 All the wise and liberated souls of ancient times have acted with this understanding and thus attained liberation. Just as the ancients did, perform your duty with this understanding.

kiṁ karma kimakarmeti kavayo’pyatra mohitāḥ | tat te karma pravakṣyāmi yaj jñātvā mokṣyase’śubhāt || 4.16 What is action and what is inaction, even the wise are con-fused. Let me explain to you what action is, knowing which you shall be liberated from all ills.

karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ | akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ || 4.17 The complexities of action are very difficult to understand. Understand fully the nature of proper action by understanding the nature of wrong action and inaction.

karmanyakarma yaḥ paśyedakarmaṇi ca karma yaḥ | sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt || 4.18 He who sees inaction in action and action in inaction, is wise and a yogi, Even if engaged in all activities.

yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ | jñānāgnidagdhakarmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ || 4.19 He who is determined and devoid of all desires for sense gratification, he is of perfect knowledge. The sages declare such a person wise whose actions are burnt by the fire of knowledge.

tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ | karmanyabhipravṛtto’pi naiva kiñcitkaroti saḥ || 4.20 Having given up all attachment to the results of his action, always satisfied and independent, the wise man does not act, though he is engaged in all kinds of action.

nirāśī ryatacittātmā tyaktasarvaparigrahaḥ | śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam || 4.21 The person who acts without desire for the result; with his consciousness controlling the mind, giving up all sense of ownership over his possessions and body and only working, incurs no sin.

yadṛcchālābhasantuṣṭo dvandvātī to vimatsaraḥ | samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate || 4.22 He who is satisfied with profit which comes of its own accord and who has gone beyond duality, who is free from envy, who is in equanimity both in success and failure, such a person though doing action, is never affected. गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः | यज्ञायाचरतः कर्म समग्रं प्रविलीयते ||4.23|| gatasaṅgasya muktasya jñānāvasthitacetasaḥ | yajñāyācarataḥ karma samagram pravilī yate || 4.23 The work of a liberated man who is unattached to the modes of material nature and who is fully centered in the ul-timate knowledge, who works totally for the sake of sacrifice, merges entirely into the knowledge. ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् | ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ||4.24|| brahmārpaṇaṁ brahmahavir brahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṁ brahmakarmasamādhinā || 4.24 The offering, the offered butter to the supreme in the fire of the supreme is offered by the supreme. Certainly, the supreme can be reached by him who is absorbed completely in action. दैवमेवापरे यज्ञं योगिनः पर्युपासते | ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ||4.25|| daivamevāpare yajñaṁ yoginaḥ paryupāsate | brahmāgnāvapare yajñaṁ yajñenaivopajuhvati || 4.25 Some yogis worship the gods by offering various sacrifices to them, While others worship by offering sacrifices in the fire of the supreme. श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति | शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ||4.26|| śrotrādī nīndriyāṇyanye saṁyamāgniṣu juhvati | śabdādī nviṣayānanya indriyāgniṣu juhvati || 4.26 Some sacrifice the hearing process and other senses in the fire of equanimity and others offer as sacrifice the objects of the senses, such as sound in the fire of the sacrifice. सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे | आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||4.27|| sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare | ātmasaṁyamayogāgnau juhvati jñānadī pite || 4.27 One who is interested in knowledge offers all the actions due to the senses, including the action of taking in the life breath into the fire of Yoga and is engaged in the yoga of the equanimity of the mind. द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे | स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ||4.28|| dravyayajñāstapoyajñā yogayajñāstathāpare | svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ || 4.28 There is the sacrifice of material wealth, sacrifice through penance, sacrific through yoga and other sacrifices while there is sacrifice through self-study and through strict vows. अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे | प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ||4.29|| apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare | prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ || 4.29 There are others who sacrifice the life energy in the form of incoming breath and outgoing breath, thus checking

the movement of the incoming and outgoing breaths and con-trolling the breath.

4.30 There are others who sacrifice through controlled eating and offering the outgoing breath, life energy. All these people know the meaning of sacrifice and are purified of sin or karma.

4.31 Having tasted the nectar of the results of such sacrifices, they go to the supreme eternal consciousness. This world is not for those who have not sacrificed. How can the other be, Arjuna?

4.32 Thus, there are many kinds of sacrifices born of work mentioned in the Vedas. Thus, knowing these, one will be liberated.

4.33 O Parantapa (conqueror of foes), the sacrifice of wisdom is superior to the sacrifice of material wealth. After all, all activities totally end in wisdom.

4.34 Understand these truths by approaching a spiritual Mas-ter, by asking him your questions, by offering service. The enlightened person can initiate the wisdom unto you because he has seen the truth

4.35 O Pāṇḍava, knowing this you will never suffer from desire or illusion, you will know that all living beings are in the supreme, in Me.

4.36 Even if you are the most sinful of all sinners, you will certainly cross completely the ocean of miseries through the boat of knowledge.

4.37 Just as a blazing fire turns firewood to ashes, O Arjuna, so does the fire of wisdom burn to ashes all actions, all your karma.

na hi jñānena sadṛśaṁ pavitramiha vidyate | tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati || 4.38 Truly, in this world, there is nothing as pure as wisdom. One who has matured to know this enjoys in himself in due course of time.

śraddhāvāllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ | jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati || 4.39 A person with śraddhā (courageous faith) achieves wisdom and has control over the senses. Achieving wisdom, without delay, he attains supreme peace.

ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati | nāyaṁ loko 'sti na paro na sukhaṁ saṁśayātmanaḥ || 4.40 Those who have no wisdom and faith, who always have doubts, are destroyed. There is no happiness in this world or the next.

yoga-sannyasta-karmāṇaṁ jñānas-aṁchinna-saṁśayam | ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya || 4.41 O Dhanañjaya (winner of riches), one who has renounced the fruits of his actions, whose doubts are destroyed, who is well-situated in the Self, is not bound by his actions.

tasmād ajñāna sambhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ | chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata || 4.42 O descendant of Bhārata, therefore, stand up, be situated in yoga. Armed with the sword of knowledge; cut the doubt born of ignorance that exists in your heart. अर्जुन उवाच |

arjuna uvāca | sannyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi | yacchreya etayorekaṁ tanme brūhi suniścitam || 5.1 Arjuna says: Oh Kṛṣṇa, you asked me to renounce work first and then you asked me to work with devotion. Will you now please tell me, definetely, which of the two will be more beneficial to me? श्रीभगवानुवाच |

śrībhagavānuvāca | sannyāsaḥ karmayogaś ca niḥśreyasakarāvubhau | tayostu karma-sannyāsāt karmayogo viśiṣyate || 5.2 Bhagavān says: The renunciation of work [sannyāsa] and work in devotion [karmayoga] are both good for liberation. But, of the two, work in devotional service is better than re-nunciation of work.

jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati | nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate || 5.3 He who neither hates nor desires the fruits of his activities has renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ | ekamapyāsthitaḥ samyag ubhayorvindate phalam || 5.4 Only the ignorant, not the wise, speaks of the path of action [karma-yoga] to be different from the path of renuncia-tion [sāṅkhya yoga]. Those who are actually learned say that one who is firmly established in either of the paths, achieves the fruit of both.

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogairapi gamyate | ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati || 5.5 He who knows, knows that the state reached by renuncia-tion [sāṅkhya] and action [karma] are one and the same. State reached by renunciation can also be achieved by action, know them to be at same level and see them as they are.

sannyāsastu mahābāho duḥkhamāptumayogataḥ | yogayukto munirbrahma na cireṇādhigacchati || 5.6 Renunciation without devotional service afflicts one withmisery, Oh mighty-armed one. The wise person engaged in devotional service attains the Supreme without delay.

yogayukto viśuddhātmā vijitātmā jitendriyaḥ | sarva-bhūtātma-bhūtātmā kurvannapi na lipyate || 5.7 The person engaged in devoted service, beyond concepts pure and impure, self-controlled and who has conquered the senses is compassionate and loves everyone, although engaged in work, he is never entangled.

naiva kiñcitkaromīti yukto manyeta tattvavit | paśyan śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan || 5.8, 9 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breath-ing, always knows within himself that—’I never do anything at all.’ While talking, letting go, receiving, opening, closing, he considers that the senses are engaged with their sense objects.

pralapan visṛjan gṛhṇann unmīṣannimiṣannapi | indriyāṇīndriyārtheṣu vartanta iti dhārayan || 5.8, 9 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breath-ing, always knows within himself that—’I never do anything at all.’ While talking, letting go, receiving, opening, closing, he considers that the senses are engaged with their sense objects.

brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ | lipyate na sa pāpena padma-patram ivāmbhasā || 5.10 He, who acts without attachment, giving up and surrender-ing to the eternal consciousness, He is never affected by sin, in the same way that the lotus leaf is not affected by water.

kāyena manasā buddhyā kevalairindriyairapi | yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye || 5.11 The yogis, giving up attachment, act with the body, mind, intelligence, even with the senses for the purpose of self-purification.

yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm | ayuktaḥ kāma-kāreṇa phale sakto nibadhyate || 5.12 One who is engaged in devotion, gives up attachment to outcome of one's actions and is centered, is at peace. One who is not engaged in devotion, attached to the outcome of one's action becomes entangled.

sarvakarmāṇi manasā sannyasyāste sukhaṁ vaśī | navadvāre pure dehī naiva kurvanna kārayan || 5.13 One who is controlled, giving up all the activities of the mind, surely remains in happiness in the city of nine gates (body), neither doing anything nor causing anything to be done.

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ | na karmaphalasaṁyogaṁ svabhāvas tu pravartate || 5.14 The master does not create activities nor makes people do nor connects with the outcome of the actions. All this is enacted by the material nature.

nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ | ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ || 5.15 The Lord, surely, neither accepts anyone's sins nor good deeds. Living beings are confused by the ignorance that covers the knowledge.

jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ | teṣāmādityavajjñānaṁ prakāśayati tatparam || 5.16 Whose ignorance is destroyed by the knowledge, their knowledge, like the rising sun, throws light on the supreme consciousness.

tadbuddhayas tad-ātmānas tan-niṣṭhās tat parāyaṇāḥ | gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ || 5.17 One whose intelligence, mind, faith are in the Supreme and one who has surrendered to the Supreme, his misunder-standings are cleansed through knowledge and he goes towards liberation.

5.18 One who is full of knowledge and compassion sees equally the learned brāhmaṇa, the cow, the elephant, the dog and the dog-eater.

5.19 In this life, surely, those whose minds are situated in equanimity have conquered birth and death. They are flawless like the Supreme and therefore, are situated in the Supreme.’

5.20 One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.

5.21 One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he, having identified with his Self by engaging in the Supreme [brahma-yoga], enjoys unlimited happiness.

5.22 The intelligent person surely does not enjoy the sense pleasures, enjoyments which are sources of misery and which are subject to beginning and end.

5.23 Before leaving this present body, if one is able to tolerate the urges of material senses and check the force of desire and anger, he is well situated and he is happy in this world.

5.24 One who is happy from within, active within as well as illumined within, surely, is a Yogi and he is liberated in the Supreme [brahma-nirvāṇa], is Self-realized and attains the Supreme.

5.25 Those, whose sins have been destroyed, who have dispelled the dualities arising from doubts, whose minds are engaged within, and who are working for the welfare of other beings, attain the eternal liberation in the Supreme [brahma-nirvāṇa].

kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām | abhito brahmanirvāṇaṁ vartate viditātmanām || 5.26 They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain liberation [brahma-nirvāṇa].

sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ | prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau || 5.27,28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental who is aiming at liberation, becomes free from desire, fear and the by-product of desire and fear, anger all three. One who is always in this state is certainly liberated.

yatendriya-mano-buddhir munir mokṣaparāyaṇaḥ | vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ || 5.27,28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental who is aiming at liberation, becomes free from desire, fear and the by-product of desire and fear, anger all three. One who is always in this state is certainly liberated.

bhoktāraṁ yajñatapasāṁ sarva-loka-maheśvaram | suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati || 5.29 One who knowing Me as the purpose of sacrifice and penance, as the lord of all the worlds and the benefactor of all the living beings, achieves peace.

श्रीभगवानुवाच |

śrībhagavānuvāca | anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ | sa sanyāsī ca yogī ca na niragnirna cā'kriyaḥ || 6.1 Bhagavān says: One who performs his actions without being attached to their fruit (outcome) of his work is a Sannyāsi, and he is truly an ascetic; a Yogi also.; not the one who renounces to light the fire and performs no action.

yaṁ sannyāsamiti prāhur yogaṁ taṁ viddhi pāṇḍava | na hyasannyastasaṅkalpo yogī bhavati kaścana || 6.2 O Pāṇḍava, what is called renunciation, or sannyāsa, you must know to be the same as yoga, or uniting oneself with the Supreme., for never can anyone become a yogī, until he renounces the desire for self-gratification [saṅkalpa].

ārurukṣormuner yogaṁ karma kāraṇamucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ||

6.3 A one desirous of achieving the state of yoga or no-mind state, action is said to be the means and for the one who is already elevated in yoga, cessation from all actions is said to be the means.

yadā hi nendriyārtheṣu na karmasvanuṣajjate | sarvasaṅkalpasaṁnyāsī yogārūḍhastadocyate || 6.4 Any one is said to have attained the state of yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in result focused activities.

uddhared ātmanātmānaṁ natmānam avasādayet | ātmaiva hyātmano bandhur ātmaiva ripurātmanaḥ || 6.5 You are your own friend; you are your own enemy. Evolve yourself through the Self and do not degrade yourself.

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ | anātmanastu śatrutve vartetātmaiva śatruvat || 6.6 For him who has conquered the Self, the Self is the best of friends; for one who has failed to do so, his Self will remain the greatest enemy.

jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇa-sukha duḥkheṣu tathā mānāpamānayoḥ || 6.7 For one who has conquered the self, who has attained tranquility, the Supreme is already reached. Such a person remains in this state in happiness or distress, heat or cold, honor or dishonor.

jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ | yukta ityucyate yogī sama-loṣṭāśma-kāñcanaḥ || 6.8 A person whose mind is contented because of spiritual knowledge, who has subdued his senses and to whom stone and gold are same and who is satisfied with what he is having, is said to be established in Self-realization and is called an enlightened being.

suhṛn-mitrāry-udāsīna madhyastha-dveṣya bandhuṣu | sādhuṣvapi ca pāpeṣu sama-buddhir viśiṣyate || 6.9 A person is considered truly advanced when he regards honest well-wishers, affectionate benefactors, the neutral, me-diators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ | ekākī yatachittātmā nirāśīraparigrahaḥ || 6.10 A Yogī should always try to concentrate his mind on the Supreme Self; situated in a secluded place, he should carefully control his mind without being attracted by anything and should be free from the feeling of possessiveness.

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ | nātyucchritaṁ nātinīcaṁ cailājina-kuśottaram || 6.11 On a clean and pure place, one should establish his seat by laying kuśa grass, a deer skin and a cloth, one over another, neither too high nor too low.

tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ | upaviśyāsane yuñjyād yogamātmaviśuddhaye || 6.12 Sitting firmly on that pure seat, the yogi should practice the purification of the self by controlling the activities of mind and the senses

samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ | samprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan || 6.13 Holding the body, head and neck steady, look at the tip of your nose without looking in any other direction.

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ | manaḥ saṁyamya maccitto yukta āsī ta matparaḥ || 6.14 Sit with an unagitated mind, free from fear and in tune with Existence, controlling the mind, focusing it on Me and make Me the supreme goal.

yuñjannevaṁ sadātmānaṁ yogī niyatamānasaḥ | śāntiṁ nirvāṇa paramāṁ mat-saṁsthām adhigacchati || 6.15 Always practising control over the mind and situated in the Self, the yogi attains peace, the supreme liberation and My kingdom.

nātyaśnatastu yogosti na caikāntamanaśnataḥ | na cāti svapnaśīlasya jāgrato naiva cārjuna || 6.16 Yoga is neither eating too much nor eating too little; it is neither sleeping too much nor sleeping too little, Oh Arjuna.

yuktāhāra vihārasya yuktaceṣṭasya karmasu | yukta-svapnāvabodhasya yogo bhavati duḥkhahā || 6.17 One who is regulated in food, rest, recreation and work, sleep and wakefulness, can reduce misery.

yadā viniyataṁ cittam ātmanyevāvatiṣṭhate | niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā || 6.18 When the mind is disciplined and one is situated in the Self, free from all desires, then one is said to be situated in yoga.

yathā dīpo nivātastho neṅgate sopamā smṛ tā | yogino yatacittasya yuñjato yogamātmanaḥ ||

6.19 As a lamp in a place without wind does not waver, so also the yogi, whose mind is controlled remains steady, engaged in yoga, in the Self.

yatroparamate cittaṁ niruddhaṁ yogasevayā | yatra caivātmanātmānaṁ paśyannātmani tuṣyati || 6.20 In yoga, the mind becomes quiet and the Self is satisfied by the Self in the Self.

sukhamātyantikaṁ yat tad buddhigrāhyamatīndriyam | vetti yatra na caivāyaṁ sthitaścalati tattvataḥ || 6.21 Supreme bliss is grasped by intelligence transcending the senses. The person who knows this is based in reality.

yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ | yasminsthito na duḥkhena guruṇāpi vicālyate || 6.22 By attaining that Supreme, one does not consider any other gain as being greater. By being situated in the Supreme, one is not shaken by the greatest of misery.

taṁ vidyād duḥkhasam yogaviyogaṁ yoga-saṁjñitam | sa niścayena yoktavyo yogo'nirviṇṇacetasā || 6.23 When yoga is practiced with determination without devi-ating, the misery by contact with material senses is removed.

saṅkalpa-prabhavān kāmāṁs tyaktvā sarvānaśeṣataḥ | manasaivendriya-grāmaṁ viniyamya samantataḥ || 6.24 Giving up completely all the fantasies born of the mind, one can regulate all the senses from all the sides by the mind.

śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā | ātmasaṁsthaṁ manaḥ kṛtvā na kiñcidapi cintayet || 6.25 Gradually, step by step, one should become established in the Self, held by the conviction of intelligence, with the mind not thinking of anything else.

yato yato niścarati manaś cañcalamasthiram | tatas tato niyamyaitad ātmanyeva vaśaṁ nayet || 6.26 From wherever the mind becomes agitated due to its wandering and unsteady nature, from there, one must certainly bring it under the control of the Self.

praśānta-manasaṁ hy enaṁ yoginaṁ sukhamuttamam | upaiti śāntarajasaṁ brahma-bhūtam akalmaṣam || 6.27 The yogi whose mind is peaceful attains the highest hap-piness; his passion is pacified and he is free from sins as he is liberated by the Supreme.

yuñjannevaṁ sadātmānaṁ yogī vigatakalmaṣaḥ | sukhena brahma-saṁsparś amatyantaṁ sukhamaśnute || 6.28 The yogī always engaged in the Self and free from material contamination, is in touch with the Supreme and attains the highest happiness.

sarvabhūtastham-ātmānaṁ sarvabhūtāni cātmani | īkṣate yogayuktātmā sarvatra samadarśanaḥ || 6.29 The Yogī sees the Supreme situated in all beings and also all beings situated in the Supreme. One established in the Self sees the Supreme everywhere.

yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati | tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati || 6.30 For one who sees Me everywhere and who sees everything in Me, for him I am never lost nor is he lost to Me.

sarvabhūtasthitaṁ yo māṁ bhajatyekatvamāsthitaḥ | sarvathā vartamānopi sa yogī mayi vartate || 6.31 He who is in oneness with Me in all respects, worships Me situated in all beings and remains present in Me.

ātmaupamyena sarvatra samaṁ paśyati yorjuna | sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ || 6.32 One who, by comparision to his own Self, sees the true oneness of all beings, in both their happiness or misery, is Supreme Yogi in My opinion, Arjuna. अर्जुन उवाच |

arjuna uvāca | yoyaṁ yogastvayā proktaḥ sāmyena madhusūdana | etasyāhaṁ na paśyāmi cañcalatvātsthitiṁ sthirām || 6.33 Arjuna says: O Madhusūdana, I am not able to see this system of yoga as told by You in the situation of the mind being restless and not steady.

cañcalaṁ hi manaḥ kṛṣṇa pramāthī balavad dṛḍham | tasyāhaṁ nigrahaṁ manye vāyoriva suduṣkaram || 6.34 O Kṛṣṇa, the wavering mind is agitated, strong and firm. I think it is difficult to control the mind like it is difficult to control the wind. श्रीभगवानुवाच |

śrībhagavānuvāca | asaṁśayaṁ mahābāho mano durnigrahaṁ calam | abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate || 6.35 Bhagavān says: O mighty-armed Kaunteya (son of Kuntī), it is undoubtedly difficult to control the wavering mind but by practice and detachment, it can be controlled.

asamyatātmanā yogo duṣprāpa iti me matiḥ | vaśyātmanā tu yatatā śakyo vāptum upāyataḥ || 6.36 For one whose mind is uncontrolled, it is difficult to attain yoga in My opinion. But, it is practical to achieve control over the mind by appropriate means. अर्जुन उवाच |

arjuna uvāca | ayatiḥ śraddhayopeto yogāc calita mānasaḥ | aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati || 6.37 Arjuna says: O Kṛṣṇa, if a person is engaged in yoga with faith but does not attain yoga because of the wavering mind, what destination does he achieve

kaccinnobhayavibhraṣṭaś chinnābhramiva naśyati | apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi || 6.38 O mighty-armed Kṛṣṇa, does the person who deviated from the path perish, torn like a cloud without any position?

etanme saṁśayaṁ kṛṣṇa chettumarhasyaśeṣataḥ | tvadanyaḥ saṁśayasyāsya chettā na hyupapadyate || 6.39 This is my doubt, O Kṛṣṇa and I request You to dispel it completely. Certainly, there is no one to be found other than You who can remove this doubt. श्रीभगवानुवाच |

śrībhagavānuvāca | pārtha naiveha nāmutra vināśastasya vidyate | na hi kalyāṇakṛtkaścid durgatiṁ tāta gacchati || 6.40 Bhagavān says: O Pārtha, the person engaged in activities for good does not meet with destruction either in this world or the next life; he never faces degradation.

prāpya puṇyakṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ | śucīnāṁ śrī matāṁ gehe yogabhraṣṭo’bhijāyate || 6.41 The person who has fallen from yoga {yogabraṣṭa} after many years of living in the planets of the pious and doing virtuous deeds, takes birth in the house of the virtuous and prosperous.

athavā yogināmeva kule bhavati dhī matām | etaddhi durlabhataraṁ loke janma yadīdṛśam || 6.42 Or the Yogī certainly takes birth in a family of wise people. Certainly, such a birth is rare in this world.

tatra taṁ buddhisamyogaṁ labhate paurva dehikam | yatate ca tato bhūyaḥ saṁsiddhau kurunandana ||

6.43 O son of Kuru, on taking such a birth, he revives the intelligence, consciousness of the previous body, and tries again to attain complete success [yoga].

pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ | jijñāsurapi yogasya śabda-brahmātivartate || 6.44 Due to the practice in his previous life, he certainly gets attracted automatically to yoga and he is inquisitive about yoga and transcends the scriptures.

prayatnādyatamānastu yogī saṁśuddhakilbiṣaḥ | aneka-janmasaṁ-siddhas tato yāti parāṁ gatim || 6.45 And when the Yogī engages himself with sincere endevour in progressing further, being cleansed of all incompletions, then ultimately, achieving perfection [saṁsiddhi] after many births of practice, he attains the highest state [parām-gati].

tapasvibhyodhiko yogī jñānibhyo'pi mato ‘dhikaḥ | karmibhyaścādhiko yogī tasmādyogī bhavārjuna || 6.46 A Yogī is greater than the ascetic [tapasvi], greater than the wise [jñāni] and greater than the fruitive worker. Therefore, Arjuna, do become a Yogī.

yogināmapi sarveṣāṁ madgatenāntarātmanā | śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ || 6.47 Of all Yogīs, one who always lives in Me, thinking of Me within himself, who worships Me in full faith, he is the most intimately united with Me in Yoga and is the highest of all Yogīs; that is My opinion.

श्रीभगवानुवाच |

śrībhagavānuvāca mayyāsaktamanāḥ pārtha yogaṁ yuñjanmadāśrayaḥ | asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tacchṛṇu || 7.1 Bhagavān Kṛṣṇa says, Arjuna, Listen to Me, you can know Me completely and without doubt by practicing yoga in true consciousness of Me, with your mind attached to Me.

jñānaṁ te'haṁ savijñānam idaṁ vakṣyāmyaśeṣataḥ | yajjñātvā neha bhūyo'nyaj jñātavyamavaśiṣyate || 7.2 Let Me explain to you in detail this phenomenal and abso-lute knowledge along with its realization; by knowing which, there shall remain nothing further to be known.

manuṣyāṇāṁ sahasreṣu kaścidyatati siddhaye | yatatāmapi siddhānāṁ kaścinmāṁ vetti tattvataḥ || 7.3 Out of many thousands of men, hardly one endeavors or strives to achieve perfection of self-realization; of those so en-deavoring, hardly one achieves the perfection of self-realization

and of those, hardly one knows Me in truth or reaches that state of oneness with Me.

7.4 Earth, water, fire, air, ether, mind, intelligence and false ego all together these eight constitute My separated external energies.

7.5 Besides these external energies, which are inferior in nature, O mighty-armed Arjuna, there is a superior energy of Mine. This comprises all the embodied souls of all the living entities by which this material world is being utilized or exploited.

7.6 Know for certain that everything living is manifested by these two energies of Mine. I am the Creator, the Sustainer and the Destroyer of them.

7.7 O Dhanañjaya (conqueror of wealth), there is no truth su-perior to Me. Everything rests upon Me, as pearls are strung on a thread.

7.8 O Kaunteya (son of Kuntī), I am the taste of water, the radiance of the sun and the moon, the sacred syllable ‘Om’ in the vedic mantras. I am the sound in ether and ability in man.

7.9 I am the original fragrance of the earth, and I am the heat in fire. I am the life of all living beings, and I am the penances of all ascetics.

7.10 O Pārtha (son of Pṛthā), I am the eternal source of all creatures, the intelligence of the intelligent, and the brilliance of all those who are brilliant.

7.11 I am the strength of the strong, and I am procreative energy in living beings, devoid of lust and in accordance with religious principles, O Bharatarṣabha (Lord of Bhārata).

ye caiva sāttvikā bhāvā rājasāstāmasāśca ye | matta eveti tānviddhi na tvahaṃ teṣu te mayi || 7.12 All states of being—be they of goodness (sāttvika), pas-sion (rajas) or ignorance (tamas)—all emanate from Me. I am independent of them but they are dependent on Me.

tribhirguṇamayair bhāvāirebhiḥ sarvamidaṃ jagat | mohitaṃ nābhijānāti māmebhyaḥ paramavyayam || 7.13 The whole world is deluded by the three modes (good-ness, passion and ignorance), and thus does not know Me. I am above the modes and unchangeable

daivī hyeṣā guṇamayī mama māyā duratyayā | māmeva ye prapadyante māyāmetāṃ taranti te || 7.14 My Divine energy, consisting of the three modes of material nature, is difficult to overcome. But those who surrender unto Me can cross beyond it with ease.

na māṃ duṣkṛ tino mūḍhāḥ prapadyante narādhamāḥ | māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ || 7.15 Those miscreants who are foolish, lowest among mankind, whose knowledge is stolen by māyā, illusion, and who have taken shelter in demonic nature, do not surrender unto Me.

caturvidhā bhajante māṃ janāḥ sukṛtino’rjuna | ārto jijñāsurarthārthī jñānī ca bharatarṣabha || 7.16 O Bharatarṣabha, best among Bhārata, four kinds of pious men begin to render devotional service unto Me. They are: the distressed, the desirer of wealth, the inquisitive, and those searching for knowledge of the Absolute.

teṣāṃ jñānī nityayukta eka-bhaktir viśiṣyate | priyo hi jñānino’tyartham ahaṃ sa ca mama priyaḥ || 7.17 Of these, the wise one who is in full knowledge and ever united with Me through single-minded devotion is the best. I am very dear to him, and he is dear to Me

udārāḥ sarva evaite jñānītvātmaiva me matam | āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim || 7.18 All these devotees are indeed noble; one who knows Me, dwells in Me. Being engaged in My mission, he attains Me.

bahūnāṃ janmanām ante jñānavānmām prapadyate | vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ ||

7.19 After many births and deaths, he who knows Me surrenders to Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

kāmais tais tair hṛta-jñānāḥ prapadyante'nyadevatāḥ | taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā || 7.20 Those whose discrimination has been distorted by various desires, surrender unto deities. They follow specific rules and regulations of worship according to their own nature.

yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati | tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham || 7.21 I am in everyone's heart as the super soul. As soon as one desires to worship some deity, I make his faith steady so that he can devote himself to that particular deity.

sa tayā śraddhayā yuktas tasyārādhanamīhate | labhate ca tataḥ kāmān mayaiva vihitānhi tān || 7.22 Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires; In reality, these benefits are granted by Me alone.

antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām | devāndevayajo yānti madbhaktā yānti māmapi || 7.23 Men of limited intelligence worship the demigods and their fruits are limited and temporary. Those who worship the demigods go only to the planets of the demigods, but My devotees reach My supreme planet.

avyaktam vyaktimāpannaṃ manyante māmabuddhayaḥ | paraṃ bhāvamajānanto mamāvyayam anuttamam || 7.24 Unintelligent men, who do not know Me perfectly, think that I, the supreme personality of godhead, the Bhagavān, who was impersonal before, have become a human being now. They do not know that I am imperishable and supreme, even when I assume the body.

nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ | mūḍhoyaṃ nābhijānāti loko māmajamavyayam || 7.25 I am never revealed to the foolish and unintelligent, cov-ered as I am by My divine power ; the ignorant do not know Me, unborn and eternal.

vedāhaṃ samatī tāni vartamānāni cārjuna | bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana || 7.26 O Arjuna, as the supreme personality of Godhead, I know all that has happened, all that is happening, and all that is to happen. I also know all living entities; but no one knows Me.

icchādveṣasamutthena dvandvamohena bhārata | sarvabhūtāni saṃmohaṃ sarge yānti parantapa ||

7.27 O scion of Bhārata (Arjuna), O conqueror of the foe, Parantapa, all living entities are born into delusion, overcome by the dualities of attachment and aversion.

yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām | te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ || 7.28 Persons who have acted virtuously, whose sinful actions are completely eradicated and who are freed from the duality of reality and unreality, engage themselves in My worship with firm resolve.

jarāmaraṇa mokṣāya māmāśritya yatanti ye | te brahma tadviduḥ kṛtsnam adhyātmaṃ karma cākhilam || 7.29 Persons who are striving for liberation from the cycle of birth, old age and death, take refuge in Me. They are actually Brahman because they comprehend everything about activities that transcend these.

sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ | prayāṇakāle 'pi ca māṃ te vidur yukfacetasaḥ || 7.30 Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can with steadfast mind, understand and know Me, even at the time of death.

अर्जुन उवाच |

arjuna uvāca | kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama | adhibhūtaṃ ca kiṃ proktam adhidaivaṃ kimucyate || 8.1 Arjuna says: O my Lord, O supreme person, what is Brahman? What is the Self? What are result-based actions? What is this material manifestation? And what are the demi-gods? Please explain all this to me.

adhiyajñaḥ kathaṃ ko'tra dehe'smin madhusūdana | prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ || 8.2 How does this Lord of sacrifice live in the body, and in which part does He live, O Madhusūdana? How can those engaged in devotional service know You at the time of their death?

श्रीभगवानुवाच |

śrībhagavānuvāca | akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate | bhūta-bhāvodbhava-karo visargaḥ karmasañjñitaḥ || 8.3 Bhagavān says: The indestructible, transcendental living entity is called Brahman and his eternal nature is called the self. Action pertaining to the development of the material bodies is called karma, or result based activities.

adhibhūtaṁ kṣaro bhāvaḥ puruṣaś cādhidaivatam | adhiyajño’ham evātra dehe dehabhṛtāṁ vara || 8.4 Physical nature is known to be endlessly changing. The universe is the cosmic form of the supreme Lord, and I am that Lord represented as the super soul, dwelling in the heart of every being that dwells in a body. अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् | य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ||8.5|| antakāle ca māmeva smaranmuktvā kalevaram | yaḥ prayāti sa madbhāvaṁ yāti nā’styatra saṁśayaḥ || 8.5 Whoever, at the time of death, quits his body, remember-ing Me alone, attains My nature immediately. Of this there is no doubt. यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् | तं तमेवैति कौन्तेय सदा तद्भावभावित: ||8.6|| yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalevaram | taṁ tam evaiti kaunteya sadā tadbhāvabhāvitaḥ || 8.6 Whatever state of being one remembers when he quits his body, it is that state one will attain without fail. तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च | मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ||8.7|| tasmāt sarveṣu kāleṣu mām anusmara yudhya ca | mayy arpita-mano-buddhir mām evaiṣy asyasaṁśayam || 8.7 Arjuna, think of Me in the form of Kṛṣṇa always, while continuing with your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on. Me, you will attain Me without doubt. अभ्यासयोगयुक्तेन चेतसा नान्यगामिना | परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ||8.8|| abhyāsa yoga yuktena cetasā nānyagāminā | paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan || 8.8 He who meditates on the supreme person, his mind con-stantly engaged in remembering Me, not deviating from the path, O Pārtha, He is sure to reach Me. कविं पुराणमनुशासितार मणोरणीयांसमनुस्मरेद्य: | सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसा: परस्तात् ||8.9|| kaviṁ purāṇam anuśāsitāraṁ aṇoraṇī yām sam anusmared yaḥ | sarvasya dhātāram acintya-rūpam ādityavarṇaṁ tamasaḥ parastāt || 8.9 One should meditate on the Supreme as the one who knows everything, as He is the most ancient, who is the con-troller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव | भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् ||8.10|| prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva | bhruvor madhye prāṇam āveśya samyak sa taṁ paraṁ puruṣam upaiti divyam || 8.10 One, who at the time of death, fixes his mind and life air between the eyebrows without being distracted, by the power

of yoga and in full devotion, engages himself in dwelling on Me, He will certainly attain Me.

yad akṣaraṁ vedavido vadanti viśanti yadyatayo vītarāgāḥ | yad icchanto brahmacaryaṁ caranti tatte padaṁ saṅgraheṇa pravakṣye || 8.11 Persons who are learned in the Veda and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices brahmacarya. I shall now explain to you this process by which one may attain liberation.

sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca | mūrdhny ādhāyātmanaḥ prāṇam āsthito yogadhāraṇām || 8.12 Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one es-tablishes himself in yoga.

om ity ekākṣaraṁ brahma vyāharan mām anusmaran | yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatiṁ || 8.13 Centered in this yoga practice and vibrating the sacred syllable OM, the supreme combination of letters, if one dwells in the Supreme and quits his body, he certainly achieves the supreme destination.

ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ | tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ || 8.14 I am always available to anyone who remembers Me constantly Pārtha, because of his constant engagement in devotional service.

māmupetya punarjanma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ || 8.15 After attaining Me, the great souls who are devoted to Me in yoga are never reborn in this world. This world is temporary and full of miseries and they have attained the highest perfection.

ā-brahma-bhuvanāl lokāḥ punarāvartinorjuna | māmupetya tu kaunteya punarjanma na vidyate || 8.16 From the highest planet in the material world [brahmaloka] down to the lowest, all are places of misery wherein repeated birth and death take place. One who reaches My abode, O Kaunteya, is never reborn.

sahasrayuga-paryantam aharyad brahmaṇo viduḥ | rātriṁ yuga-sahasrāntāṁ te’ho-rātravido janāḥ || 8.17 By human calculation, a thousand ages taken together is the duration of Brahma’s one day. His night is just as long.

8.18 From the unmanifest, all living entities come into being at the beginning of Brahma’s day. With the coming of Brahma’s night, they dissolve into the same unmanifest.

8.19 Again and again the day comes, and this host of beings is active; and again the night falls, O Pārtha, and they are automatically annihilated.

8.20 Yet there is another nature, which is eternal and is beyond this manifest and unmanifest matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains the same.

8.21 That Supreme abode is said to be unmanifest and indestructible and is the Supreme destination. When one gains this state one never comes back. That is My supreme abode.

8.22 O Pārtha (son of Pṛthā), the supreme person, who is greater than all, is attainable by undeviating devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

8.23 O best of the Bhārata, I shall now explain to you the different times when passing away from this world, one returns or does not return.

8.24 Those who pass away from the world during the influence of the fire god, during light, at an auspicious moment, during the fortnight of the moon ascending and the six months when the sun travels in the north, and have realized the supreme Brahman do not return.

8.25 The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or the six months when the sun passes to the south, have done good deeds go to the cosmic layer and again comes back.

8.26 According to the Vedas, there are two ways of passing from this world: one in the light and one in darkness. When one passes in light, he does not return; but when one passes in darkness, he again comes back.

8.27 O Pārtha (son of Pṛthā), the devotees who know these different paths are never bewildered. O Arjuna, be always fixed in devotion.

8.28 A person who accepts the path of devotional service is

not denied the results derived from studying the Vedas, per-forming austerities and sacrifices, giving charity or pursuing

pious and result based activities. At the end he reaches the supreme abode. श्रीभगवानुवाच |

9.1 Kṛṣṇa says: Dear Arjuna, because you trust Me and you are not envious of Me; I shall therefore impart to you this profound and secret wisdom and experience; This will free you of all miseries of material existence.

9.2 This knowledge is king of all knowledge and the most secret of all secrets. It is the purest knowledge, sacred, and because it gives direct perception of the Self by Self-realization, it is the perfection of religion, dharma. It is eternal, easy and it is very joyfully performed.

9.3 Those who have no faith in this knowledge cannot attain Me, O Parantapa, conqueror of foes. They will return to the path of birth and death in this material world. मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ||9.4|| mayā tatam idaṁ sarvaṁ jagadavyakta mūrtinā | matsthāni sarvabhūtāni na cahaṁ teṣv-avasthitaḥ || 9.4 By Me, the entire Universe is pervaded in My formless form. All beings are based in Me, but I am not in them. न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् | भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ||9.5|| na ca matsthāni bhūtāni paśya me yogam aiśvaram | bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ || 9.5 And yet everything that is created does not rest in Me. Look at My mystic powers! Although, I am the Creator and Sustainer of all living entities, I do not depend the Cosmic manifestation; for My Self is the very source of all creation. यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् | तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ||9.6|| yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān | tathā sarvāṇi bhūtāni matsthānīty upadhāraya || 9.6 As the mighty wind, blowing everywhere, always rests in eternal space, all beings rest in Me. सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् | कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ||9.7|| sarvabhūtāni kaunteya prakṛtiṁ yānti māmikām | kalpakṣaye punas tāni kalpādau visṛjāmyaham || 9.7 O Kaunteya (son of Kuntī), at the end of every age all beings merge into Me, at the beginning of every new age I create them again. प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः | भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ||9.8|| prakṛtiṁ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ | bhūtagrāmam imaṁ kṛtsnam avaśaṁ prakṛtervaśāt || 9.8 The whole Cosmic order is under Me and My material nature creates the beings again and again, and it is controlled by My material nature. न च मां तानि कर्माणि निबध्नन्ति धनञ्जय | उदासीनवदासीनमसक्तं तेषु कर्मसु ||9.9|| na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya | udāsīna-vad āsīnam asaktaṁ teṣu karmasu || 9.9 O Dhanañjaya, all this work does not bind Me. I am ever unattached from these activities, seated as though neutral. मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् | हेतुनानेन कौन्तेय जगद्विपरिवर्तते ||9.10|| mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunānena kaunteya jagad viparivartate || 9.10 The material nature or prakṛti works under My direction, O Kaunteya, and creates all moving and unmoving beings through My energies. By its cause, this manifestation is created and annihilated again and again. अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् | परं भावमजानन्तो मम भूतमहेश्वरम् ||9.11|| avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam | paraṁ bhāvam ajānanto mama bhūta-maheśvaram || 9.11 Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord [maheśavara] of the entire creation.

9.12 Those who are thus deluded are demonic and atheistic. In their deluded condition, their hopes for liberation, their result oriented actions and their culture of knowledge become false and useless.

9.13 O Pārtha (son of Prithā), the great souls, who are not deluded, are under the protection of My Divine nature. They are fully devoted to Me with a single-pointed mind as they know Me as the origin of all creation, the unchangeable.

9.14 Always chanting My names and glories, fully striving with great determination, bowing down onto Me, these great devotees of firm resolve, perpetually worship Me with devotion.

9.15 Some worship Me by acquiring and spreading wisdom of the Self [jñāna-yajña]. Others worship Me in My non-dual form in oneness, in My infinite form as many, and in My Universal form.

9.16, 17, 18, 19 I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable “OM”, and also the Ṛg, the Yajur, and the Sāma Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substra-tum, and the immutable seed. I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the Eternal and the temporal, O Arjuna.

9.16, 17, 18, 19 I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable “OM”, and also the Ṛg, the Yajur, and the Sāma Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substra-

tum, and the immutable seed. I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the Eternal and the temporal, O Arjuna.

9.16, 17, 18, 19 I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable “OM”, and also the Ṛg, the Yajur, and the Sāma Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substra-tum, and the immutable seed. I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the Eternal and the temporal, O Arjuna.

9.16, 17, 18, 19 I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable “OM”, and also the Ṛg, the Yajur, and the Sāma Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substra-tum, and the immutable seed. I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the Eternal and the temporal, O Arjuna.

9.20 Those who practice the vedic rituals and drink the soma juice worship Me indirectly seeking the heavenly pleasures. They go to heaven and enjoy sensual delights.

9.21 Once they have thus enjoyed heavenly sense pleasure, they are reborn on this planet again. By practicing vedic ritu-als as result oriented actions, they are bound by the cycle of birth and death.

ananyāścintayanto māṁ ye janāḥ paryupāsate | teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmy aham || 9.22 When you reside in My consciousness, always fixed in undivided remembrance, whatever you lack I give [yoga]. And whatever you have, I preserve [kṣema]. येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः | तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ||9.23|| ye'pyanyadevatā bhaktā yajante śraddhayā'nvitāḥ | te'pi mām eva kaunteya yajanty avidhipūrvakam || 9.23 Even those who worship other deities, they too worship Me, O Kaunteya (son of Kuntī), but without true understanding. अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च | न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ||9.24|| ahaṁ hi sarvayajñānāṁ bhoktā ca prabhureva ca | na tu mām abhijānanti tattvenātaścyavanti te || 9.24 I am the only enjoyer [bhokta] and the only Lord [prabhu] of all sacrifices. Those who do not recognize My true transcendental nature are born again and again. यान्ति देवव्रता देवान्पितॄन् यान्ति पितृव्रताः | भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ||9.25|| yānti devavratā devān pitṝn yānti pitṛ vratāḥ | bhūtāni yānti bhūtejyā yānti madyājino'pi mām || 9.25 Those who worship the deities will take birth among the deities; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; those who worship Me will live with Me. पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति | तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ||9.26|| patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati | tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ || 9.26 Whoever offers Me with love and devotion a leaf, a flow-er, fruit or water, I will accept and consume what is offered by the pure-hearted. यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् | यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ||9.27|| yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat | yat tapasyasi kaunteya tat kuruṣva madarpaṇam || 9.27 O Kaunteya (son of Kuntī), all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, give them as an offering to Me. शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः | संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ||9.28|| śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ | sannyāsa-yoga-yuktātmā vimukto māmupaiṣyasi || 9.28 You will be freed from all reactions to good and evil deeds by this renunciation, You will be liberated and come to Me. समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः | ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ||9.29|| samo'haṁ sarvabhūteṣu na me dveṣyo'sti na priyaḥ | ye bhajanti tu māṁ bhaktyā mayi te teṣu cā'pyaham || 9.29 I am equal to all beings. No one to Me is hateful or dear. But, whoever worships, offers enriching service onto Me in devotion, is in Me and I am also indeed in him. अपि चेत्सुदुराचारो भजते मामनन्यभाक् | साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ||9.30|| api cet sudurācāro bhajate māmananyabhāk | sādhureva sa mantavyaḥ samyag vyavasito hi saḥ ||

9.30 Even if the most sinful person engages himself in devotional service, He is to be considered saintly because he is properly situated in his determination.

kṣipraṁ bhavati dharmātmā śaśvacchāntiṁ nigacchati | kaunteya pratijānīhi na me bhaktaḥ praṇaśyati || 9.31 He quickly becomes righteous and attains lasting peace. O Kaunteya (son of Kuntī), declare it boldly that My devotee never perishes.

māṁ hi pārtha vyapāśritya ye'pi syuḥ pāpayonayaḥ | striyo vaiśyāstathā śūdrās te'pi yānti parāṁ gatim || 9.32 O Pārtha (son of Pṛthā), anyone who takes shelter in Me, women, traders, workers or even sinners can approach the Supreme destination.

kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā | anityam asukhaṁ lokam imaṁ prāpya bhajasva mām || 9.33 How easier then it is for the learned, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me.

manmanā bhava madbhakto madyājī māṁ namaskuru | māmevaiṣyasi yuktvaivam ātmānaṁ matparāyaṇaḥ || 9.34 Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus, uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me.

śrībhagavānuvāca | bhūya eva mahābāho śṛṇu me paramaṁ vacaḥ | yatte'haṁ prīyamāṇāya vakṣyāmi hitakāmyayā || 10.1 Lord Kṛṣṇa says: Listen carefully again, Oh mighty-armed Arjuna! Because you are My dear friend, I shall speak further on the Supreme knowledge for your welfare.

na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ | ahamādirhi devānāṁ maharṣīṇāṁ ca sarvaśaḥ || 10.2 Neither the hosts of deities nor the great sages know My origin, My opulence. I am the source of the deities and the sages.

yo māmajamanādiṁ ca vetti lokamaheśvaram | asaṁmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate || 10.3 He who knows Me as the unborn, without beginning, and supreme Lord of all the worlds, Only he, who has this clarity, is wise and freed from all bondage.

10.4,5 Intelligence, knowledge, freedom from doubt and delu-sion, forgiveness, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy, all these various qualities of living beings are created by Me alone.

10.4,5 Intelligence, knowledge, freedom from doubt and delu-sion, forgiveness, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy, all these various qualities of living beings are created by Me alone.

10.6 The seven great sages and before them, the four great Ma-nus, endowed with My power, They arose from My mind and all the living beings populating the planet descend from them.

10.7 He who knows all this glory and powers of mine, truly, he is fully united in Me; Of that there is no doubt.

10.8 I am the source of all the spiritual and material worlds. Everything arises from Me. The wise who know this are de-voted to Me and surrender their heart to Me.

10.9 With mind and lives absorbed on Me, always enlightening one another and talking about My glories, the wise are content and blissful.

10.10 To those who are always engaged in Me with love, I give them enlightenment by which they come to Me.

10.11 Out of compassion to them, I destroy the darkness born out of their ignorance by the shining lamp of knowledge.

अर्जुन उवाच | परं ब्रह्म परं धाम पवित्रं परमं भवान् | पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ||10.12|| arjuna uvāca paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān | puruṣaṁ śāśvataṁ divyam ādidevamajaṁ vibhum || 10.12 Arjuna says: You are the supreme truth, supreme suste-nance, supremely purifier, the primal, eternal and glorious Lord. आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा | असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ||10.13|| āhustvāmrṣayaḥ sarve devarṣirnāradastathā | asito devalo vyāsaḥ svayaṁ caiva bravīṣi me || 10.13 All the sages like Nārada, Asita, Devala, and Vyāsa have explained this. Now you are personally explaining to me. सर्वमेतदृतं मन्ये यन्मां वदसि केशव | न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ||10.14|| sarvametadṛtaṁ manye yanmāṁ vadasi keśava | na hi te bhagavanvyaktiṁ vidurdevā na dānavāḥ || 10.14 Oh Keśava, I accept all these truths that You have told me. Oh Lord, neither he gods nor the demons know You. स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम | भूतभावन भूतेश देवदेव जगत्पते ||10.15|| svayamevātmanātmānaṁ vettha tvaṁ puruṣottama | bhūtabhāvana bhūteśa devadeva jagatpate || 10.15 Surely, You alone know Yourself by Yourself, Oh Perfect One, the origin of beings, Oh Lord of beings, Oh God of gods, Oh Lord of the world. वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः | याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ||10.16|| vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ | yābhirvibhūtibhirlokān imāṁstvaṁ vyāpya tiṣṭhasi || 10.16 Only You can describe in detail Your divine glories by which You pervade this universe. कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् | केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ||10.17|| kathaṁ vidyāmahaṁ yogiṁs tvāṁ sadā paricintayan | keṣu keṣu ca bhāveṣu cintyo’si bhagavanmayā || 10.17 How may I know You by contemplation? In which forms should I contemplate on You, Oh Lord? विस्तरेणात्मनो योगं विभूतिं च जनार्दन | भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ||10.18|| vistareṇātmano yogaṁ vibhūtiṁ ca janārdana | bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me’mṛtam || 10.18 Tell me in detail of your powers and glories, Oh Janār-dana. Again, please tell for my satisfaction as I do not tire of hearing your sweet words. श्रीभगवानुवाच | हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः | प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ||10.19|| śrībhagavānuvāca | hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ | prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me || 10.19 Kṛṣṇa says, ‘Yes, Oh kuruśreṣṭha, I will talk to you surely of My divine glories; but only of the main ones as there is no end to the details of My glories. अहमात्मा गुडाकेश सर्वभूताशयस्थितः | अहमादिश्च मध्यं च भूतानामन्त एव च ||10.20||

ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ | ahamādiśca madhyaṃ ca bhūtānāmanta eva ca || 10.20 I am the Spirit, Oh Guḍākeśā, situated in all living beings. I am surely the beginning, middle and end of all beings.

ādityānāmahaṃ viṣṇur jyotiṣāṃ raviraṃśumān | marīcirmarutāmasmi nakṣatrāṇāmahaṃ śaśī || 10.21 Of the Ādityas, I am Viṣṇu. Of the luminaries, I am the bright sun. Of the Maruts, I am Marīcī. Of the Nakṣatras, I am the moon.

vedānāṃ sāmavedo'smi devānāmasmi vāsavaḥ | indriyāṇāṃ manaścāsmi bhūtānāmasmi cetanā || 10.22 Of the Vedas, I am the Sāma Veda. Of the gods, I am Indra. Of the senses, I am the mind and in living beings, I am the consciousness.

rudrāṇāṃ śaṅkaraścāsmi vitteśo yakṣarakṣasām | vasūnāṃ pāvakaścāsmi meruḥ śikhariṇāmaham || 10.23 Of the Rudras, I am Sankara and of the Yakṣas and Rākṣasas, I am Kubera, god of wealth. Of the Vasus, I am fire and of the peaks, I am Meru.

purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatim | senānīnāmahaṃ skandaḥ sarasāmasmi sāgaraḥ || 10.24 Of the priests, understand, O Pārtha, that I am the chief Brihaspati. Of the warriors, I am Skanda. Of the water bodies, I am the ocean.

maharṣīṇāṃ bhṛgurahaṃ girāmasmyekamakṣaram | yajñānāṃ japayajño'smi sthāvarāṇāṃ himālayaḥ || 10.25 Of the great sages, I am Bhrigu. Of the vibrations, I am the OM. Of the sacrifices, I am the chanting of holy names. Of the immovable objects, I am the Himālayas.

aśvatthaḥ sarvavṛkṣāṇāṃ devarṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ || 10.26 Of all the trees, I am the Banyan tree and of all the sages of the gods, I am Nārada. Of the Gandharvas, I am Chitraratha. Of the realized souls, I am the sage Kapila.

uccaiḥśravas amaśvānāṃ viddhi māṃ amṛtodbhavam | airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam || 10.27 Of the horses, know me to be Ucchaiśravas born of the nectar generated from the churning of the ocean; Of the elephants, Airāvata and of men, the king.

āyudhānāmahaṃ vajraṃ dhenūnāmasmi kāmadhuk | prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ ||

10.28 Of the weapons, I am the thunderbolt. Of the cows, I am Kamadhenu; For begetting children, I am the god of love. Of the snakes, I am Vasuki.

anantaścāsmi nāgānāṁ varuṇo yādasām aham | pitṝṇāmaryamā cāsmi yamaḥ saṁyamatāmaham || 10.29 Of the serpents, I am Ananta. Of the water deities, I am Varuṇa. Of the ancestors, I am Aryama and of the ones who ensure discipline, I am Yama.

prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham | mṛgāṇāṁ ca mṛgendro’haṁ vainateyaśca pakṣiṇām || 10.30 Of the Daitya (demons), I am Prahlad and of the reckoners, I am time. Of the animals, I am the king of animals (lion) and of the birds, I am Garuda.

pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham | jhaṣāṇāṁ makaraścāsmi srotasāmasmi jānhavī || 10.31 Of the purifiers, I am the wind. Of the wielders of weapons, I am Rāma. Of the water beings, I am the shark and of the flowing rivers, I am Jahnavi (Gaṅgā).

sargāṇāmādirantaśca madhyaṁ caivāhamarjuna | adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham || 10.32 Of all creations, I am surely the beginning and end and the middle, O Arjuna. Of all knowledge, I am the spiritual knowledge of the Self. Of all arguments, I am the logic.

akṣarāṇāmakāro’smi dvandvaḥ sāmāsikasya ca | ahamevākṣayaḥ kālo dhātāhaṁ viśvatomukhaḥ || 10.33 Of the letters, I am the ‘A’. Of the dual words, I am the compounds and surely I am the never-ending time. I am the Omniscient who sees everything.

mṛtyuḥ sarva-haraś cāham udbhavaśca bhaviṣyatāī | kīrtiḥ śrīrvākca nārīṇāṁ smṛtirmedhā dhṛtiḥ kṣamā || 10.34 I am the all-devouring death and I am the creator of all things of the future. Of the feminine, I am fame, fortune, beautiful speech, memory, intelligence, faithfulness and patience.

bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham | māsānāṁ mārgaśīrṣo’ham ṛtūnāṁ kusumākaraḥ || 10.35 Of the Sāma Veda hymns, I am the Bṛhat Sāma and of all poetry, I am the Gāyatrī. Of the months, I am Mārgaśīrṣa and of the seasons, I am Spring.

dyūtaṁ chalayatām asmi tejas tejasvinām aham | jayo’smi vyavasāyo’smi sattvaṁ sattvavatām aham ||

10.36 Of all the cheating, I am Gambling. Of the effulgent things, I am the Effulgence. I am Victory, I am Effort, I am the Goodness (sattva) of those who are with satva (good) quality.

vṛṣṇīnāṁ vāsudevo’smi pāṇḍavānāṁ dhanañjayaḥ | munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ || 10.37 Of the descendants of Vṛṣṇi, I am Vāsudeva Kṛṣṇa. Of the Pāṇḍavas, I am Arjuna. Of the sages, I am also Vyāsa and of the seer, I am Uśāna.

daṇḍo damayatām asmi nītirasmi jigīṣatām | mau naṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham || 10.38 Of rulers, I am their Sceptre. Of the victorious, I am Statesmanship. Of all secrets, I am also Silence. Of the wise, I am Wisdom.

yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna | na tadasti vinā yat syān mayā bhūtaṁ carācaram || 10.39 Also, of whatever beings exist, I am the seed, O Arjuna. There is nothing that exists without Me in all creations, moving and unmoving.

nānto’sti mama divyānāṁ vibhūtīnāṁ parantapa | eṣa tūddeśataḥ prokto vibhūtervistaro mayā || 10.40 There is no end to My Divine glories, Oh Parantapa. What have been says by Me are examples of My detailed glories.

yad yad vibhūtimat sattvaṁ śrīmad ūrjitameva vā | tat tad evā’vagaccha tvaṁ mama tejomśa sambhavam || 10.41 You should know that whatever glories exist or whatever beautiful and glorious exists, all that surely is born of just a portion of My splendour.

athavā bahunaitena kiṁ jñātena tavārjuna | viṣṭabhyāhamidaṁ kṛtsnam ekāṁśena sthito jagat || 10.42 Of what use is to know about the many manifestations of this kind, O Arjuna? I pervade this entire world with just a part of Myself. अर्जुन उवाच |

arjuna uvāca | madanugrahāya paramaṁ guhyaṁ adhyātma-saṁjñitam | yat tvayoktaṁ vacas tena moho’yaṁ vigato mama || 11.1 Arjuna says: ‘O Lord! By listening to Your wisdom on the supreme secret of Existence and your glory, I feel that my delusion has disappeared.’

bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā | tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam ||

11.2 O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.

evametadyathāttha tvam ātmānaṁ parameśvara | draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama ||

11. O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.

manyase yadi tacchakyaṁ mayā draṣṭumiti prabho | yogeśvara tato me tvaṁ darśayātmānamavyayam || 11.4 O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self. श्रीभगवानुवाच |

śrībhagavānuvāca | paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ | nānāvidhāni divyāni nānāvarṇākṛtīni ca || 11.5 Bhagavān says: O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.

paśyādityān vasūn rudrān aśvinau marutastathā | bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata || 11.6 O Bhārata, see here the different manifestations of the Ādityas, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which noone has ever seen before.

ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram | mama dehe guḍākeśa yac cānyad draṣṭumicchasi || 11.7 O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.

na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā | divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram || 11.8 But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence! सञ्जय उवाच |

sañjaya uvāca | evamuktvā tato rājan mahāyogeśvaro hariḥ | darśayāmāsa pārthāya paramaṁ rūpamaiśvaram || 11.9 Sañjaya said: O King, having spoken thus, the great Lord of Yoga, Mahā Yogeśvara Hari (Kṛṣṇa), showed to Arjuna His supreme Cosmic form.

aneka-vaktra-nayanam anekādbhuta darśanam | aneka-divyābharaṇaṁ divyānekodyatāyudham || 11.10 Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons uplifted.

divya-mālyāmbara-dharaṁ divya-gandhānulepanam | sarvāścarya-mayaṁ devam anantaṁ viśvatomukham || 11.11 Arjuna saw this Universal form wearing divine garlands and clothing, anointed with celestial fragrances, wonderful, resplendent, endless, with faces on all sides.

divi sūryasahasrasya bhaved yugapad utthitā | yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ || 11.12 If the splendor of a thousand suns were to blaze all together in the sky, it would be like the splendor of that mighty Being.

tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā | apaśyad devadevasya śarīre pāṇḍavastadā || 11.13 There, in the body of the God of gods, the Pāṇḍava then saw the whole universe resting in one, with all its infinite parts.

tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ | praṇamya śirasā devaṁ kṛtāñjalirabhāṣata || 11.14 Dhanañjaya, filled with wonder, his hair standing on end, then bowed his head to the God and spoke with joined palms.

अर्जुन उवाच |

arjuna uvāca paśyāmi devāṁstava deva dehe sarvāṁstathā bhūta-viśeṣa-saṅghān || brahmāṇam īśaṁ kamalāsana-sthaṁ ṛṣīṁś ca sarvān uragāṁśca divyān || 11.15 Arjuna says; O God, I see all the gods in Your body and many types of beings. Brahma, the Lord of creation seated on the lotus, all the sages and celestial serpents.

aneka-bāhūdara-vaktranetraṁ paśyāmi tvāṁ sarvato’nantarūpam | nāntaṁ na madhyaṁ na punastavādiṁ paśyāmi viśveśvara viśvarūpa || 11.16 I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, O Lord of the Universe, O cosmic form.

kiriṭinaṁ gadinaṁ cakriṇaṁ ca tejorāśiṁ sarvato dīptimantam | paśyāmi tvāṁ durnirīkṣyaṁ samantād dīptānalārka-dyutim-aprameyam || 11.17 I see You with crown, club and discus; a mass of radi-ance shining everywhere, difficult to look at, blazing all round like the burning fire and sun in infinite brilliance.

tvamakṣaraṁ paramaṁ veditavyaṁ tvamasya viśvasya paraṁ nidhānam | tvamavyayaḥ śāśvata-dharma-goptā sanātanastvaṁ puruṣo mato me || 11.18 You are the imperishable; the supreme being worthy to be known. You are the great treasure house of this Universe. You are the imperishable protector of the eternal order. I believe You are the eternal being.

anādi-madhyāntaṁ ananta-vīryam ananta-bāhuṁ śaśisūrya netram | paśyāmi tvāṁ dīpta-hutāśavaktraṁ svatejasā viśvam idaṁ tapantam || 11.19 I see you without a beginning, middle or end, infinite in power and many arms, The sun and the moon being Your eyes, the blazing fire your mouth, the whole universe scorched by Your radiance.

dyāvāpṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena diśaśca sarvāḥ || dṛṣṭvādbbhutaṁ rūpamugraṁ tavedaṁ lokatrayaṁ pravyathitaṁ mahātman || 11.20 This space between earth and the heavens and every-thing is filled by You alone O great Being, having seen Your wonderful and terrible form, the three worlds tremble with fear.

11.21 Many celestials enter into You; some praise You in fear with folded hands; many great masters and sages hail and adore you.

rudrādityā vasavo ye ca sādhyā viśve’śvinau marutaś coṣmapāśca | gandha-rvayakṣāsura siddhasaṅghā vīkṣante tvaṁ vismitāś caiva sarve || 11.22 The Rudra, Āditya, Vasu, Sādhyā, Viśvedeva, aśvin, Marut, Ūṣmapa and a host of Gandharva, yakṣa, Asura and Sidhha are all looking at You in amazement.

rūpaṁ mahatte bahuvaktranetraṁ mahābāho bahubāhūrupādam | bahūdaraṁ bahu-daṁṣṭrā-karālaṁ dṛṣṭvā lokāḥ pravyathitās tathāham || 11.23 Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stom-achs and frightening tusks, O mighty-armed, the worlds are terrified and so am I.

nabhaḥspṛśaṁ dīptamanekavarṇaṁ vyāttānanaṁ dīptaviśāla netram | dṛṣṭvā hi tvāṁ pravyathitāntarātmā dhṛtiṁ na vindāmi śamaṁ ca viṣṇo || 11.24 Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened.

daṁṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni | diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa || 11.25 Having seen your fearsome mouths with blazing tusks like the fire of the end of the universe, I know not the four directions nor do I find peace. O Lord of the Deva, O refuge of the Universe, be gracious.

11.26 All the sons of Dhṛtarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains.

11.27 Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed.

11.28 Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths.

11.29 Just as moths hurriedly rush into the fire for their own destruction, So too these creatures rush hastily into Your mouths of destruction.

11.30 Swallowing all worlds on every side with your flaming mouths You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance.

11.31 Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose but I desire to know You, the Original Being. श्रीभगवानुवाच | कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः | ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ||11.32|| śrī bhagavānuvāca | kālo’smi loka-kṣaya-kṛt pravṛddho lokān samāhartumiha pravṛttaḥ | ṛte’pi tvāṁ na bhaviṣyanti sarve ye’vasthitāḥ pratyanīkeṣu yodhāḥ || 11.32 Śrī Bhagavān says: I am the mighty world-destroying Time, I am now destroying the worlds. Even without you, none of the warriors standing in the hostile armies shall live. तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् | मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ||11.33|| tasmāt tvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham | mayaivaite nihatāḥ pūrvameva nimittamātraṁ bhava savyasācin || 11.33 Get up and gain glory. Conquer the enemies and enjoy the prosperous kingdom. I have slain all these warriors; you are a mere instrument, Arjuna. द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् | मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ||11.34|| droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ tathānyānapi yodhavīrān | mayā hatāṁstvaṁ jahi mā vyathiṣṭā yudhyasva jetāsi raṇe sapatnān || 11.34 Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave war-riors have already been slain by Me; destroy them. Do not be be afraid; fight and you shall conquer your enemies in battle. सञ्जय उवाच | एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी | नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य ||11.35|| sañjaya uvāca etacchrutvā vacanaṁ keśavasya kṛtāñjalirvepamānaḥ kirīṭī | namaskṛtvā bhūya evāha kṛṣṇaṁ sagadgadaṁ bhītabhītaḥ praṇamya || 11.35 Sañjaya said: Having heard this speech of Keśava, the crowned Arjuna with joined palms, trembling, prostrating himself, again addressed Kṛṣṇa, voice choking, bowing down, overwhelmed with fear. अर्जुन उवाच | स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च | रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः ||11.36||

arjuna uvāca

11.36 Arjuna says: O Hṛṣīkeśā, it is but right that the world delights and rejoices in Your praise. Rākṣasas fly in fear in all directions and all hosts of sages bow to You.

11.37 And why should they not bow to Thee, O great soul, greater than all else, the Creator of even Brahma the Creator. O Lord of Lords, O infinite Being, O Abode of the Universe, You are the imperishable, that which is beyond both seen and the unseen.

11.38 You are the primal God, the ancient Being, the supreme refuge of the universe. You are the knower and the One to be known. You are the supreme abode. O Being of infinite forms, by You alone is the universe pervaded.

11.39 You are Vāyu, Yama, Agni, Varuṇa, the moon, Prājapati and the greatgrandfather of all. Salutations unto You a thousand times and again, salutations unto You!

11.40 Salutations to You, before and behind! Salutations to You on every side! O All! Infinite in power and Infinite in prowess, You are everything and everywhere.

11.41 Whatever I have rashly says from carelessness or love, addressing You as Kṛṣṇa, Yādava, my friend regarding You merely as a friend, unaware of this greatness of Yours.

11.42 In whatever way I may have insulted You in fun, while at play, resting, sitting or at meals, when alone with You or in company, O Acyuta, O immeasurable One, I implore You to forgive me.

11.43 You are the father of this world, moving and unmoving. You are to be adored by this world. You are the greatest guru; there is none who exists equal to You. O Being of unequalled power, how then can there be another, superior to You in the three worlds?

11.44 Therefore, bowing down, I prostrate my body before You and crave Your forgiveness, adorable Lord. Even as a father forgives his son, a friend his friend, a lover his beloved, You should, O Deva, forgive me.

11.45 After seeing this form that I have never seen before, I am filled with gladness but at the same time I am disturbed by fear. Please bestow Your grace upon me and show me Your

form as the supreme personality, O Lord of Lords, O refuge of the Universe.

11.46 O thousand armed Universal Form! I wish to see Your form with crown, fourarmed with mace, disc in Your hand. I yearn to see You in that form.

11.47 Bhagavān says: Dear Arjuna, I happily show you this transcendental form within the material world of My internal power. No one before you has seen this unlimited, brilliant form.

11.48 O best among Kuru warriors, no one had ever before seen this Universal form of mine, for neither by studying the Vedas nor by performing sacrifices or charities, can this form be seen. Only you have seen this form.

11.49 Do not be disturbed any longer by seeing this terrible form of Mine. Dear devotee, be free from all disturbances. With a peaceful mind, you can now see the form you wish to see.

āśvasayām āsa ca bhītam enam bhūtvā punaḥ saumya-vapur-mahātmā || 11.50 Sañjaya said: Kṛṣṇa, while speaking to Arjuna, revealed His form with four arms, Then assuming His human form He consoled the terrified Arjuna. अर्जुन उवाच | दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन | इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ||11.51|| arjuna uvāca | dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana | idānīmasmi saṁvṛttaḥ sacetāḥ prakṛtiṁ gataḥ || 11.51 Arjuna says: Seeing this wonderful human form, My mind is now calm and I am restored to my original nature. श्रीभगवानुवाच | सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम | देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ||11.52|| śrībhagavānuvāca | sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama || devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ || 11.52 Bhagavān says: The four-armed form that you have seen is rare to behold. Even the celestials are forever aspiring to see this form. नाहं वेदैर्न तपसा न दानेन न चेज्यया | शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ||11.53|| nāhaṁ vedairna tapasā na dānena na cejyayā | śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā || 11.53 The four armed form which you have seen with your transcendental eyes cannot be understood simply by study of the Vedas, nor by undergoing penances or charity or worship; one cannot see Me as I am by these means. भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन | ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ||11.54|| bhaktyā tvananyayā śakya aham evaṁ vidho'rjuna | jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa || 11.54 My dear Arjuna, only by undivided devotional service can you understand Me as I am, standing before you, be seen directly. Only in this way can you reach Me, O Parantapa. मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः | निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ||11.55|| mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅgavarjitaḥ | nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava || 11.55 My dear Arjuna, one who is engaged entirely in My devotional service, who surrenders to Me as the Supreme, free from attachment, full of love for every entity, surely comes to Me. अर्जुन उवाच | एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते | ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ||12.1|| arjuna uvāca | evaṁ satata-yuktā ye bhaktāstvāṁ paryupāsate | ye cā'py akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ || 12.1 Arjuna asked: Who are considered perfect, those who are always engaged sincerely in Your worship in form, or those who worship the imperishable, the unmanifest formless You? श्रीभगवानुवाच | मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते | श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ||12.2||

śrī Bhagavānuvāca | mayyāveśya mano ye māṁ nityayuktā upāsate | śraddhayā parayo’petās te me yuktatamā matāḥ || 12.2 Lord Kṛṣṇa says: Those, who by fixing their mind on Me eternally, and those who are steadfast in worshipping Me with supreme faith, I consider them to be perfect in Yoga, ready to be united with Me. ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते | सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् ||12.3|| ye tv akṣaram anirdeśyam avyaktam paryupāsate | sarvatragam acintyaṁ ca kūṭa-stham acalaṁ dhruvam || 12.3,4 But those who worship with awareness the imperishable, the unmanifest, that which lies beyond the perception of senses, the all pervading, inconceivable, unchanging, the non-moving and permanent, those who worship by restraining their senses, and are working with even mind for the benefit of mankind, they too attain Me. सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः | ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ||12.4|| sanniyamyendriya-grāmaṁ sarvatra samabuddhayaḥ | te prāpnuvanti mām eva sarvabhūta-hite ratāḥ || 12.3,4 But those who worship with awareness the imperishable, the unmanifest, that which lies beyond the perception of senses, the all pervading, inconceivable, unchanging, the non-moving and permanent, those who worship by restraining their senses, and are working with even mind for the benefit of mankind, they too attain Me. क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् | अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ||12.5|| kleśo’dhikatarasteṣām avyaktāsakta-cetasām | avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate || 12.5 For those whose minds are set on the unmanifest, the formless, it is more difficult to advance; attaining the formless unmanifest is difficult for the embodied. ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्परः | अनन्येनैव योगेन मां ध्यायन्त उपासते ||12.6|| ye tu sarvāṇi karmāṇi mayi sannyasya matparāḥ | ananyenaiva yogena māṁ dhyāyanta upāsate || 12.6,7 But those who worship me with single minded devo-tion, renouncing all activities unto Me, regarding Me as their

supreme goal, whose minds are set in Me, I shall deliver them soon from their ocean of the birth and death cycle. तेषामहं समुद्धर्ता मृत्युसंसारसागरात् | भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ||12.7|| teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt | bhavāmi na cirātpārtha mayy āveśita cetasām || 12.6,7 But those who worship me with single minded devo-tion, renouncing all activities unto Me, regarding Me as their supreme goal, whose minds are set in Me, I shall deliver them soon from their ocean of the birth and death cycle. मय्येव मन आधत्स्व मयि बुद्धिं निवेशय | निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ||12.8|| mayyeva mana ādhatsva mayi buddhiṁ niveśaya | nivasiṣyasi mayyeva ata ūrdhvaṁ na saṁśayaḥ || 12.8 You fix your mind on Me alone, establish your mind in Me. You will live in Me always. There is no doubt in it.

atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram | abhyāsayogena tato mām icchāptuṁ dhanañjaya || 12.9 If you are not able to fix your mind upon Me then Arjuna, with the constant practice of Yoga, you try to attain Me.

abhyāse’pyasamartho’si matkarmaparamo bhava | madarthamapi karmāṇi kurvan-siddhim avāpsyasi || 12.10 If you are not able to practice even this yoga then performing your duties and surrendering all your actions to Me, you will attain perfection.

athaitad apy aśakto’si kartuṁ madyogamāśritaḥ | sarva-karma-phalatyāgaṁ tataḥ kuru yatātmavān || 12.11 If you are not able to work even this way, surrender-ing unto Me, give up all the results of your actions to Me without ego.

śreyo hi jñānamabhyāsāj jñānāddhyānaṁ viśiṣyate | dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram || 12.12 Knowledge is better than mere practice. Meditation is superior to knowledge. Renunciating the fruit of actions is better than meditation. After renouncing of fruits of actions, one immediately attains peace.

adveṣṭā sarvabhūtānāṁ maitraḥ karuṇa eva ca | nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī || 12.13,14 One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow, forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very dear to Me.

santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ | mayy arpita-mano-buddhir yo madbhaktaḥ sa me priyaḥ || 12.13,14 One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow, forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very dear to Me.

yasmānnodvijate loko lokānnodvijate ca yaḥ | harṣāmarṣabha-yodvegair mukto yaḥ sa ca me priyaḥ || 12.15 He, by whom the world is not affected adversely, and who in turn does not affect the world adversely, and he, who is free from joy, anger, and anxiety, he is dear to Me.

anapekṣaḥ śucirdakṣaḥ udāsīno gatavyathaḥ || sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ ||

12.16 He, who is free from wants, who is pure and skilled, unconcerned, untroubled, who is selfless in whatever he does, he who is devoted to Me, he is dear to Me.

yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati | śubhāśubhaparityāgī bhaktimānyaḥ sa me priyaḥ || 12.17 He who does not rejoice or hate or grieve or desire, renounces both good and evil and who is full of devotion, he is dear to Me.

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ | śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ || 12.18,19 One who treats friends and enemies the same, who faces in the same manner honor and dishonor, heat and cold, happiness and sorrow, fame and infamy, one who is always free from attachment, always silent and satisfied with anything, without a fixed home, who is fixed in mind and who is devoted to Me, such a person is very dear to Me.

tulyanindāstutir maunī santuṣṭo yena kenacit | aniketaḥ sthira-matir bhaktimānme priyo naraḥ || 12.18,19 One who treats friends and enemies the same, who faces in the same manner honor and dishonor, heat and cold, happiness and sorrow, fame and infamy, one who is always free from attachment, always silent and satisfied with anything, without a fixed home, who is fixed in mind and who is devoted to Me, such a person is very dear to Me.

ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate | śraddadhānā matparamā bhaktās te 'tīva me priyāḥ || 12.20 Those who truly follow this imperishable path of righ-teousness with great faith, making Me the supreme goal, are

very dear to Me. अर्जुन उवाच |

arjuna uvāca | prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca | etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava || 13.1 Arjuna says: O Keśava, I wish to know and understand about prakṛti and puruṣa, passive and active energies. The field [kṣetra] and the knower of the field [kṣetrajña], and of knowledge [jñānaṁ] and of the end of knowledge [jñeyaṁ]. श्रीभगवानुवाच |

śrībhagavānuvāca | idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate | etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ || 13.2 Bhagavān Kṛṣṇa replies: This body, O Kaunteya, is called the field, kṣetra. Anyone who knows this body is called the knower of the field, kṣetrajña.

kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata | kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama || 13.3 O Bhārata, know that I am the Knower in all bodies [kṣetrajña], the witness. In my opinion knowledge means the understanding of this body or the field of activity as well as the Knower of this field.

tat kṣetraṁ yac ca yādṛk ca yadvikāri yataś ca yat | sa ca yo yat prabhāvaś ca tat samāsena me śṛṇu || 13.4 Understand my summary of this field of activity and how it is constituted, what its changes are, how it is produced, who that knower of the field of activities is, and what his influences are.

ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak | brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ || 13.5 That knowledge of the field of activities and of the knower of activities is described by various sages with chants in the scriptures It is presented with all reasoning as to cause and effect.

mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca | indriyāṇi daśaikaṁ ca pañca cendriya gocarāḥ || 13.6,7 The field of activities and its interactions are said to be: the five elements of nature, ego, intelligence, the mind, the formless, the ten senses of perception and action, as well as the five objects of senses and desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions.

icchādveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ | etatkṣetraṁ samāsena savikāram udāhṛtam || 13.6,7 The field of activities and its interactions are said to be: the five elements of nature, ego, intelligence, the mind, the formless, the ten senses of perception and action, as well as the five objects of senses and desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions.

amānitvam adambhitvam ahiṁsā kṣāntir ārjavam | ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ || 13.8,9,10,11,12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

indriyārtheṣu vairāgyam anahaṅkāra eva ca | janma-mṛtyu-jarā-vyādhi- duḥkha-doṣānudarśanam || 13.8,9,10,11,12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu | nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu || 13.8,9,10,11,12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

mayi cānanya-yogena bhaktir avyabhicāriṇī | vivikta-deśa-sevitvam aratirjana saṁsadi || 13.8,9,10,11,12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam | etaj-jñānam iti proktam ajñānaṁ yad atonyathā || 13.8,9,10,11,12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events;

constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.

13.13 I shall fully give you the understanding about the know-able with which one can taste eternal bliss or the being or the

consciousness that has no beginning. A life beyond the cause and effect and the material world.

13.14 With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all. The Paramātman (supreme spirit) is all pervading.

13.15 The Paramātman is the original source of all the senses. Yet, He is beyond all the senses. He is unattached. Although the consciousness is the maintainer of all the living beings, yet He transcends the modes of the nature and at the same time He is the master of the modes of our material nature.

13.16 The supreme truth exists both within and without, it is present in everything mobile or immobile. It is not knowable through the senses as it is very subtle. Though far, yet it is the nearest.

13.17 Though appearing fragmented it is indivisible whole. Though He is the maintainer of every living entity, it is to be understood that He consumes and creates all.

13.18 He is the source of light in all luminous objects. He is beyond the darkness of matter and is formless. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

13.19 Thus the field of activities, knowledge and the knowable has been summarily described by Me. It is only when we can understand the true nature of our supreme Self and the material world with which we have created false identities that we can go beyond this and attain the supreme Self itself.

prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi | vikārāṁś ca guṇāṁś caiva viddhi prakṛti saṁbhavān || 13.20 Prakṛti or the field and its attributes and the puruṣa or the knower or the supreme consciousness are both without beginning. All the transformations of nature that we see are produced by the field or prakṛti.

kārya-kāraṇa-kartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve heturucyate || 13.21 In the production of the body and the senses, prakṛti is said to be the cause; In the experience of pleasure and pain, puruṣa is said to be the cause.

puruṣaḥ prakṛtistho hi bhuṅkte prakṛti-jān-guṇān | kāraṇaṁ guṇasaṅgosya sadasadyonijanmasu || 13.22 The living entity in the material nature follows the way of life, enjoying the moods of nature. Due to association with the material nature it meets the good or evil among various species.

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ | paramātmeti cāpyukto dehe’sminpuruṣaḥ paraḥ || 13.23 Yet, in this body there is a transcendental energy. He who is divine, who exists as a owner or the witness, supporter, enjoyer and the pure witnessing consciousness, is known as the Paramātman.

ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha | sarvathā vartamānopi na sa bhūyobhijāyate || 13.24 One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

dhyānenātmani paśyanti kecidātmānamātmanā | anye sāṅkhyena yogena karmayogena cāpare || 13.25 Some perceive the Paramātman in their inner psyche through mind and intellect that have been purified by meditation or by metaphysical knowledge or by karma yoga.

anye tv evam ajānantaḥ śrutvānyebhya upāsate | te ’pi ’cātitaranty eva mṛtyuṁ śrutiparāyaṇāḥ || 13.26 There are those who, although not conversant in spir-itual knowledge, begin to worship the supreme personality upon hearing about Him from others. Through the process of

hearing about the supreme Self, they also transcend the path of birth and death. यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् | क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ||13.27|| yāvatsañjāyate kiñcit sattvaṁ sthāvarajaṅgamam | kṣetra-kṣetrajña-saṁyogāt tadviddhi bharatarṣabha || 13.27 Bhārata, know that whatever that is movable or immovable is born, It comes into existence by combination of kṣetra and kṣetrajña समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् | विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ||13.28|| samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram | vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati || 13.28 One who sees the supreme Spirit accompanying the individual soul in all bodies, who understands that neither the individual soul nor the supreme Spirit is ever destroyed, actually sees. समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् | न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ||13.29|| samaṁ paśyanhi sarvatra samavasthitamīśvaram | na hinastyātmanā 'tmanaṁ tato yāti parāṁ gatim || 13.29 When one does not get degraded or influenced by the mind and when he can see the Supreme Spirit in all living and non-living things, One reaches the transcendental destination. प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः | यः पश्यति तथात्मानमकर्तारं स पश्यति ||13.30|| prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānam akartāraṁ sa paśyati || 13.30 One who can see that all activities are performed by the body, which is created of material nature, sees that the Self does nothing, actually sees. यदा भूतपृथग्भावमेकस्थमनुपश्यति | तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ||13.31|| yadā bhūta-pṛthag-bhāvam ekasthamanupaśyati | tata eva ca vistāraṁ brahma saṁpadyate tadā || 13.31 When a person can see the supreme Self in all living entities then he will cease to see the separateness among the living entities. He will see that the whole universe is an ex-pansion and expression of the same truth. अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः | शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ||13.32|| anāditvānnirguṇa tvāt paramātmāyamavyayaḥ | śarīrastho'pi kaunteya na karoti na lipyate || 13.32 Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is attached. यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते | सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ||13.33|| yathā sarvagataṁ saukṣmyād ākāśaṁ nopalipyate | sarvatrāvasthito dehe tathātmā nopalipyate || 13.33 The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman, does not mix with the body, though situated in that body. यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः | क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||13.34||

yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ | kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata || 13.34 O son of Bhārata, as the Sun alone illumines the entire Universe, so does the living entity, one within the body, illumines the entire consciousness.

kṣetrakṣetrajñayor evam antaraṁ jñāna-cakṣuṣā | bhūta-prakṛti-mokṣaṁ ca ye viduryānti te param || 13.35 Those, who see with the eyes of knowledge the difference between the body-mind, kṣetra and the knower of the body-mind, kṣetrajña, can understand the process. Are liberated from the bondages of the material nature and attain the Paramātman.

śrībhagavānuvāca | paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam | yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ || 14.1 Bhagavān Śrī Kṛṣṇa says: I will declare to you again the Supreme wisdom, The knowledge of which has helped all sages attain Supreme perfection.

idaṁ jñānamupāśritya mama sādharmyamāgatāḥ | sarge'pi nopajāyante pralaye na vyathanti ca || 14.2 By becoming fixed in this knowledge, one can attain the transcendental nature, like my own, and establish in his Eternal Consciousness, that one is not born at the time of creation, or disturbed at the time of dissolution.

mama yonir-mahad-brahma tasmingarbhaṁ dadhāmyahaṁ | saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata || 14.3 The total material substance, called Brahman, is the source of birth, It is that Brahman that I impregnate, making possible the births of all living beings, O son of Bhārata.

sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ | tāsāṁ brahma mahad yonir ahaṁ bījapradaḥ pitā || 14.4 Arjuna, understand that all species of life are made possible by birth in this material nature, and I am the seed-giving father.

sattvaṁ rajastama iti guṇāḥ prakṛtisambhavāḥ | nibadhnanti mahābāho dehe dehinamavyayam || 14.5 Material nature consists of the three modes—goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.

tatra sattvaṁ nirmalatvāt prakāśakamanāmayam | sukhasaṅgena badhnāti jñānasaṅgena cānagha || 14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam | tannibadhnāti kaunteya karmasaṅgena dehinam || 14.7 Kaunteya, know that the mode of passion, rajas, is char-acterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.

tamas tv ajñānajaṁ viddhi mohanaṁ sarvadehinām | pramādālasya-nidrābhis tannibadhnāti bhārata || 14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata | jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta || 14.9 The mode of goodness conditions one to happiness, passion conditions him to fruits of action, and veiling the knowledge, tamas binds one to carelessness.

rajas tamaś cābhibhūya sattvaṁ bhavati bhārata | rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā || 14.10 Sometimes the mode of passion becomes prominent, de-feating the mode of goodness, O son of Bhārata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

sarvadvāreṣu dehesmin prakāśa upajāyate | jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvamityuta || 14.11 When the light of Self-knowledge illumines all the senses (or gates) in the body, then it should be known that goodness is predominant.

lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā | rajasyetāni jāyante vivṛddhe bharatarṣabha || 14.12 O Bharatarṣabha, chief of the Bhārata, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense en-deavor develop.

aprakāśo'pravṛttiś ca pramādo moha eva ca | tamasyetāni jāyante vivṛddhe kurunandana || 14.13 O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.

yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt | tadottamavidāṁ lokānam alānpratipadyate || 14.14 When one dies in the mode of goodness [satva], He goes to the highest of worlds.

rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate | tathā pralīnas tamasi mūḍhayoniṣu jāyate || 14.15 When one dies in the mode of passion [rajas], he takes birth among those engaged in activities. When he dies in the mode of ignorance [tamas], he takes birth in the space of the ignorant.

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam | rajasastu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam || 14.16 By acting in the mode of goodness, one becomes purified. Work done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness.

sattvātsañjāyate jñānaṁ rajaso lobha eva ca | pramādamohau tamaso bhavato’jñānameva ca || 14.17 From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; from the mode of ignorance develops foolishness, madness and illusion.

ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ | jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ || 14.18 Those situated in the mode of goodness gradually go upward to the higher world; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the worlds below.

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati | guṇebhyaśca paraṁ vetti madbhāvaṁ so’dhigacchati || 14.19 When we see that there is nothing beyond these modes of nature in all activities and that the supreme Lord is transcendental to all these modes, the seeker can know My spiritual nature.

guṇānetānatītya trīn dehī dehasamudbhavān | janma-mṛtyu-jarā-duḥkhair vimukto’mṛtamaśnute || 14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life. अर्जुन उवाच |

arjuna uvāca | kair liṅgais trīṅguṇān etān atīto bhavati prabho | kim ācāraḥ kathaṁ caitāṁs trīṅguṇānativartate || 14.21 Arjuna inquires: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature? श्रीभगवानुवाच |

śrībhagavānuvāca | prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava | na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati || 14.22,23,24,25 Śrī Bhagavān says: He who does not hate illu-mination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature. उदासीनवदासीनो गुणैर्यो न विचाल्यते | गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ||14.23|| udāsīnavadāsīno guṇairyo na vicālyate | guṇā vartanta ityeva yo'vatiṣṭhati neṅgate || 14.22,23,24,25 Śrī Bhagavān says: He who does not hate illu-mination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature. समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः | तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ||14.24|| sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ | tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ || 14.22,23,24,25 Śrī Bhagavān says: He who does not hate illu-mination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature. मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः | सर्वारम्भपरित्यागी गुणातीतः स उच्यते ||14.25|| mānāpamānyos tulyastulyo mitrāri-pakṣayoḥ | sarvārambha-parityāgī guṇātītaḥ sa ucyate || 14.22,23,24,25 Śrī Bhagavān says: He who does not hate illu-mination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame

to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature.

14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

14.27 And I am the basis of Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.

श्रीभगवानुवाच |

śrī bhagavan uvāca |

15.1 Śrī Bhagavān says, The imperishable banyan tree of life, symbolized by the Aśvattha, has its roots above, with the leaves and branches spreading below the earth. The leaves are said to be the Vedic hymns. One who knows this eternal tree becomes the knower of the Vedas.

15.2 The branches of this tree extend below and above the earth, nourished by the three human attributes, guṇa. Its buds are the sense objects. This tree also has roots going down and these are bound to the resultant actions of humans.

15.3 The real form of this tree cannot be perceived. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment.

15.4 One must then seek that place from which having gone, one never returns and surrender to the Supreme Being from whom all activities started from ancient times.

15.5 Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are done with lust, who are free from dualities of joy and sorrow, not confused and those who know how to surrender to the supreme person, attain the eternal consciousness.

15.6 That supreme space of eternal consciousness, My consciousness, is not illumined by the Sun or the Moon, or by fire. Those who enter that space never return to this material world.

15.7 The living entities in this conditioned material world are a portion of My eternal Self; in this conditioned material world they are attracted by the six senses, which include the mind, dwelling in prakṛti, the active energy principle.

15.8 The spirit in the mind-body living in this material world moves from one body to another carrying these just as air carries aroma.

15.9 The living entity, the spirit, leaves one body, takes some other body and gets new eyes, ears, nose, tongue and sensing body according to the saṁskāras it had in its causal layer and enjoys the new mental setup.

15.10 Fools in ignorance do not perceive the spirit being united with the guṇās as its enters, enjoys and leaves the body. The one whose inner eye is open clearly perceives everything.

15.11 The serious practitioner of Yoga, with an understanding of his self, can see all this clearly. But those who do not have an understanding of the self, however much they try, cannot see.

15.12 The light of the sun, the light of the moon and the light of fire, all their radiance is also from Me.

15.13 Entering into earth, I support all beings with My energy; becoming the watery moon I nourish all plant life.

15.14 I am the fire of digestion in every living body and I am the breath of life, exhaled and inhaled, with which I digest the four-fold food.

15.15 I am seated in everyone’s heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the Creator of Vedānta and I am the knower of the Vedas.

15.16 There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable.

15.17 Besides these two, there is the supreme Puruṣa the Lord Himself, who pervades and sustains these three worlds.

15.18 As I am transcendental, beyond both the perishable and the imperishable, and the best, I am declared both in the world and in the Vedas as that supreme person, Puruṣottama.

yo mām evam asammūḍho jānāti puruṣottamam | sa sarva-vidbhajati māṁ sarvabhāvena bhārata || 15.19 Whoever knows Me as the supreme without a doubt, is to be understood as the knower of everything and he worships Me with all his being, O son of Bhārata.

iti guhyatamaṁ śāstram idam uktaṁ mayānagha | etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata || 15.20 This is the most confidential teaching disclosed by Me, O Sinless One, and whoever knows this will become wise and his actions will bear fruit. श्रीभगवानुवाच |

śrī bhagavan uvāca | abhayaṁ sattva-saṁśuddhir jñānayogavyavasthitiḥ | dānaṁ damaśca yajñaś ca svādhyāyastapa ārjavam || 16.1,2,3 Bhagavān Kṛṣṇa says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being cen-tered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion for all living entities, freedom from cov-etousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam | dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīracāpalam || 16.1,2,3 Bhagavān Kṛṣṇa says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being cen-tered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion for all living entities, freedom from cov-etousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā | bhavanti saṁpadaṁ daivīm abhijātasya bhārata || 16.1,2,3 Bhagavān Kṛṣṇa says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being cen-tered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault

finding, compassion for all living entities, freedom from cov-etousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.

dambho darpo’bhimānaś ca krodhaḥ pāruṣyameva ca | ajñānaṁ cābhijātasya pārtha sampadamāsurīm || 16.4 Pride, arrogance, conceit, anger, harshness or cruelty, and ignorance—these qualities belong to those born with demonic nature, O Pārtha (Arjuna).

daivī sampadvimokṣāya nibandhāyāsurī matā | mā śucaḥ sampadaṁ daivīm abhijātoṣi pāṇḍava || 16.5 The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage. Do not worry, Pāṇḍava (Arjuna), you are born with Divine qualities.

dvau bhūtasargau loke’smin daiva āsura eva ca | daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu || 16.6 Pārtha (Arjuna), in this world there are two kinds of created beings, one is divine and the other, demonic. I have explained at length to you the Divine qualities, now understand the demonic qualities also, so that you will understand and live your life blissfully and happily.

pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ | na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate || 16.7 Persons with demonic nature do not know what is bond-age and what is liberation; not what is cleanliness; truthful behavior is not in them.

asatyamapratiṣṭhaṁ te jagad āhura nīśvaram | aparaspara-sambhūtaṁ kim anyat kāmahaitukam || 16.8 People with such qualities think there is no ultimate energy or intelligence that is running this planet earth, that is running the universe, and that this whole creation is produced out of lust and desire, and is unreal.

etāṁ dṛṣṭimavaṣṭabhya naṣṭātmāno’lpabuddhayaḥ | prabhavanty ugra-karmāṇaḥ kṣayāya jagato’hitāḥ || 16.9 Following this material view of creation, these degraded souls with small intellect, lost in themselves and committing cruel deeds are engaged in the destruction of the world.

kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ | mohadgṛhītvā ‘sadgrāhān pravartante’śucivratāḥ || 16.10 Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives and for impermanent objectives.

cintāmaparimeyāṁ ca pralayāntāmupāśritāḥ | kāmopabhogaparamā etāvaditi niścitāḥ || 16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.

āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ | īhante kāmabhogārtham anyāyenā’rthasañcayān || 16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.

idamadya mayā labdham imaṁ prāpsye manoratham | idamastīdamapi me bhaviṣyati punardhanam || 16.13 They think: This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future;

asau mayā hataḥ śatrur haniṣye cāparānapi | īśvaro’hamahaṁ bhogī siddho’haṁ balavānsukhī || 16.14, 15 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance.

āḍhyo’bhijanavānasmi ko’nyo’sti sadṛśo mayā | yakṣye dāsyāmi modiṣya ity ajñānavimohitāḥ || 16.14, 15 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance.

aneka-citta-vibhrāntā mohajālasamāvṛtāḥ | prasaktāḥ kāmabhogeṣu patanti narake’śucau || 16.16 Thus confused by various anxieties and caught in a net of illusions, one becomes too deeply attached to sensory plea-sures and falls into hell.

ātmasambhāvitāḥ stabdhā dhana-māna-madānvitāḥ | yajante nāma-yajñais te dambhenā’vidhipūrvakam || 16.17 Self-complacent and always conceited, deluded by wealth and false pride, they perform superficial sacrifices in name only, without following the vedic rules or regulations.

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ | mām-ātma-paradeheṣu pradviṣanto’bhyasūyakāḥ || 16.18 The demonic person, consumed by ego, power, pride, lust and anger, becomes envious of the supreme personality of godhead, who is situated in his own body and in the bodies of others, and blasphemes against Him.

tānaham dviṣataḥ krūrān saṁsāreṣu narādhamān | kṣipāmy ajasram aśubhān āsurīṣveva yoniṣu || 16.19 Those who are envious (of Him) and cruel, who are the lowest among men, I repeatedly cast into the ocean of material existence, into various lowly, demonic forms of life.

āsurīṁ yonimapannā mūḍhā janmani janmani | māmaprāpyaiva kaunteya tato yāntyadhamāṁ gatim || 16.20 These foolish beings attain repeated birth amongst the species of demoniac life. Without ever achieving Me, O Kaunteya (Son of Kuntī), they sink into the most abominable existence.

trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ | kāmaḥ krodhastathā lobhas tasmādetattrayaṁ tyajet || 16.21 There are three gates leading to this hell: lust, anger and greed. As they lead to the degradation of the soul, these three are to be abandoned.

etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ | ācaratyātmanaḥ śreyas tato yāti parāṁ gatim || 16.22 Those who have escaped these three gates of hell, O Kaunteya, behave in a manner beneficial to the (evolution of the) soul, and thus (gradually) attain the supreme destination.

yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ | na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim || 16.23 But he who discards scriptural injunctions and acts according to his base impulses attains neither perfection, nor happiness, nor the supreme destination.

tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau | jñātvā śāstravidhānoktaṁ karma kartumihārhasi || 16.24 By the regulations of the scriptures, one should under-stand what is duty and what is not duty. After being versed in scriptural injunctions, one should act accordingly. अर्जुन उवाच |

arjuna uvāca ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ | teṣāṁ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ || 17.1 Arjuna says: What is the mode of devotion of those who perform spiritual practices with authenticity, but without

following the scriptural injunctions, O Kṛṣṇa? Is it in the mode of goodness, aggression or ignorance? श्रीभगवानुवाच |

śrībhagavānuvāca | trividhā bhavati śraddhā dehināṁ sā svabhāvajā | sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu || 17.2 The Supreme Lord says: The natural authenticity (faith) of embodied beings is of three kinds: goodness, aggression, and ignorance. Now hear about these from Me.

sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayo’yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ || 17.3 O Arjuna, the authenticity of each is in accordance with one's own natural disposition. One is known by one's authen-ticity. One can become whatever one wants to be.

yajante sāttvikā devān yakṣarakṣāṁsi rājasāḥ | pretān-bhūta-gaṇāṁś cānye yajante tāmasā janāḥ || 17.4 Men in the nature of goodness worship the deities; those in the nature of aggression worship the demons and those in the nature of ignorance worship ghosts and spirits.

aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ | dambhāhaṅkārasaṁyuktāḥ kāmarāgabalanvitāḥ || 17.5,6 Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body.

karśayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ | māṁ caivāntaḥ śarīrasthaṁ tān viddhy āsura-niścayān || 17.5,6 Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body.

āhārastvapi sarvasya trividho bhavati priyaḥ | yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śṛṇu || 17.7 Food that we consume is of three kinds, according to the three types of material nature. So are the sacrifice, austerity and charity. Hear the difference between these three.

āyuḥsattvabalārogy- asukhaprītivivardhanāḥ | rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ ||

17.8 The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness.

kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa rūkṣa vidāhinaḥ | āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ || 17.9 People in the mode of aggression like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease.

yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat | ucchiṣṭam api cā medhyaṁ bhojanaṁ tāmasapriyam || 17.10 People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and of impure energy.

aphalākāṅkṣibhir yajño vidhidṛṣṭo ya ijyate | yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ || 17.11 Sacrifice without expectation of results, as stipulated in the scriptures, with a firm belief and conviction that it is a duty, is in the mode of goodness.

abhisandhāya tu phalaṁ dambhārthamapi caiva yat | ijyate Bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam || 17.12 O Arjuna, that sacrifice that is performed with expec-tation of result or for show out of pride, is of the nature of aggression.

vidhihīnam asṛṣṭānnaṁ mantrahīnamadakṣiṇam | śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate || 17.13 Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, authenticity, and gift, is said to be in the mode of ignorance.

deva-dvija-guru-prājña- pūjanaṁ śaucamārjavam | brahmacaryamahiṁsā ca śārīraṁ tapa ucyate || 17.14 The worship of deities, the priest, the guru, and the wise; purity, honesty, living in reality, and nonviolence are said to be austerity of deed.

anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat | svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate || 17.15 Speech that is non-offensive, truthful, pleasant, benefi-cial, and is used for the regular study of scriptures is called austerity of word.

manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ | bhāva-saṁśuddhir ity etat tapo mānasam ucyate || 17.16 Serenity of mind, gentleness, equanimity, self-control, and purity of thought are called austerity of thought.

17.17 The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme authenticity, without a desire for the fruit, is said to be in the mode of goodness.

17.18 Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of aggression.

17.19 Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance.

17.20 Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness.

17.21 Charity that is given unwillingly or to get something in return or to gain some result is in the mode of aggression.

17.22 Charity that is given at a wrong place and time to un-worthy persons or without paying respect to the receiver or with ridicule is in the mode of ignorance.

17.23 ‘OM Tat Sat’ is said to be the threefold name of the eternal Being (Brahma). Persons with good (brahminic) qualities, the Vedas, and the selfless service (seva, yajña) were created by and from Brahma in the ancient time.

17.24 Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering ‘OM’ by the knowers of the supreme Being.

tad ity anabhisandhāya phalaṁ yajñatapaḥkriyāḥ | dāna-kriyāś ca vividhāḥ kriyante mokṣak-āṅkṣibhiḥ || 17.25 Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering ‘Tat’ (or He is all) without seeking a reward.

sadbhāve sādhubhāve ca sad ity etat prayujyate | praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate | 17.26,27 The word ‘Sat’ is used in the sense of reality and goodness. The word ‘Sat’ is also used for an auspicious act, O Pārtha (Arjuna). Authenticity in sacrifice, charity, and austerity is also called ‘Sat’. Selfless service for the sake of the Supreme is, in truth, termed as ‘Sat’.

yajñe tapasi dāne ca sthitiḥ sad iti cocyate | karma caiva tad arthīyaṁ sadityevābhidhīyate || 17.26,27 The word ‘Sat’ is used in the sense of reality and goodness. The word ‘Sat’ is also used for an auspicious act, O Pārtha (Arjuna). Authenticity in sacrifice, charity, and austerity is also called ‘Sat’. Selfless service for the sake of the Supreme is, in truth, termed as ‘Sat’.

aśraddhayā hutaṁ dattaṁ tapastaptaṁ kṛtaṁ ca yat | asadityucyate pārtha na ca tatpretya no iha || 17.28 Whatever is done without authenticity whether it is sacrifice, charity, austerity, or any other act is called ‘asat.’ It has no value here or hereafter, O Pārtha (Arjuna). अर्जुन उवाच |

arjuna uvāca | sannyāsasya mahābāho tattvamicchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana || 18.1 O mighty armed Kṛṣṇa, I wish to understand what is the essence, tattva of renunciation, tyāga and the renounced order of life, sannyāsa, and the difference between the two, O Hrīśikeṣa, O Killer of the demon Keśī.’ श्रीभगवानुवाच |

śrībhagavānuvāca | kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ | sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ || 18.2 Bhagavān Kṛṣṇa says, the renouncing of all selfish work based on desire, is what the learned ones call as sannyāsa, the renounced order of life. And renunciatig the attachment to fruit or result of one's actions is what the wise ones call as tyāga, renunciation.

tyājyaṁ doṣavadity eke karma prāhurmanīṣiṇaḥ | yajña-dāna-tapaḥ-karma na tyājyamiticāpare ||

18.3 Some learned men say that all kinds of result-based ac-tivities are faulty and should be given up, but there are yet

other sages who maintain that acts of enriching sacrifice [yajña], charity [dāna] and austerity [tapaḥ] should never be given up.

niścayaṁ śṛṇu me tatra tyāge bharatasattama | tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ || 18.4 Arjuna, best of Bhāratas, now listen from Me certainly about renunciation or tyāga; O tiger among men, renunciation or tyāga is declared to be of three kinds.

yajñadānatapaḥ karma na tyājyaṁ kāryameva tat | yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām || 18.5 Acts of enriching sacrifice [tyāga], charity [dāna] and aus-terity [tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.

etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṁ matamuttamam || 18.6 O Pārtha (Arjuna), all these acts of responsibility must also be performed without any expectation of result. That is My final and ultimate opinion.

niyatasya tu sannyāsaḥ karmaṇo nopapadyate | mohāttasya parityāgas tāmasaḥ parikīrtitaḥ || 18.7 Prescribed duties should never be renounced. If one gives up his prescribed duties through the illusion of renunciation, this is said to be in the state of ignorance.

duḥkhamityeva yat karma kāyakleśabhayāttyajet | sa kṛtvā rājasaṁ tyāgaṁ nai’va tyāgaphalaṁ labhet || 18.8 Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the state of aggression, does not benefit from renunciation.

kāryam ity eva yat karma niyataṁ kriyate’rjuna | saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ || 18.9 But he who performs what is prescribed, as a matter of duty, without expectation or attachment to the results, his renunciation is of the nature of satva, goodness, O Arjuna.

na dveṣṭyakuśalaṁ karma kuśale nā’nuṣajjate | tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ || 18.10 Those who neither hate disagreeable work nor are attached to pleasant work are in a state of intelligence, goodness and renunciation, free of all doubts.

na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ | yastu karma-phala-tyāgī sa tyāgītyabhidhīyate ||

18.11 Human beings cannot give up all activities. Therefore the one who has renounced the fruits of such activity is one who has truly renounced.

aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam | bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit || 18.12 For one who is not renounced, the three kinds of fruits of action—desirable, undesirable and mixed—acrue after death, but not to one who has renounced.

pañcai’tāni mahābāho kāraṇāni nibodha me | sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām || 18.13,14 Learn from Me Arjuna, the five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action; the attributes of nature or guṇa, which is the doer; the eleven organs of perception and action by the life forces and finally the Divine.

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham | vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam || 18.13,14 Learn from Me Arjuna, the five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action; the attributes of nature or guṇa, which is the doer; the eleven organs of perception and action by the life forces and finally the Divine.

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ | nyāyyaṁ vā viparītaṁ vā pañcai ‘te tasya hetavaḥ || 18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.

tatraivam sati kartāram ātmānam kevalam tu yaḥ | paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ || 18.16 Those who think they, their spirit, are the doers, are ignorant and do not see things as they are.

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate | hatvā ‘pi sa imāl lokān na hanti na nibadhyate || 18.17 One who is egoless, whose intelligence is not of at-tachment, though he may kill, is not the slayer and is never bound by his actions.

jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā | karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ || 18.18 Knowledge, object of the knowledge and the subject of the knowledge, the knower, are the three factors that stimulate action; the senses, the action and the performer comprise the three components of action.

jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ | procyate guṇa-saṅkhyāne yathāvac chṛṇu tānyapi || 18.19 According to the science of guṇas, there are three types in knowledge, action, and performers of action. Listen as I describe them.

sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate | avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam || 18.20 That knowledge by which one imperishable reality is seen in all Existence, undivided in the divided, is knowledge in the state of goodness.

pṛthaktvena tu yajjñānaṁ nānābhāvān pṛthagvidhān | vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam || 18.21 The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of aggression.

yat tu kṛtsnavad ekasmin kārye saktaṁ ahaitukam | atattvārthavadalpaṁ ca tat tāmasamudāhṛtam || 18.22 The irrational, baseless, and worthless knowledge by which one clings to one single effect as if it is everything, such knowledge is in the mode of darkness of ignorance.

niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam | aphala-prepsunā karma yat tat sāttvikamucyate || 18.23 Obligatory duty performed without likes and dislikes and without selfish motives and attachment to the fruit, is in the mode of goodness.

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ | kriyate bahulāyāsaṁ tad rājasamudāhṛtam || 18.24 Action performed with ego, with selfish motives, and with too much effort, is in the mode of aggression.

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam | mohād ārabhyate karma yat tat tāmasamucyate || 18.25 Action that is undertaken because of delusion, disregard-ing consequences, loss, injury to others, as well as one's own ability, is in the mode of ignorance.

muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ | siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate || 18.26 The performer who is free from attachment, non-egotis-tic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called sātvika.

rāgī karmaphalaprepsur lubdho hiṁsātmako ‘śuciḥ | harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 18.27 The performer who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called aggressive. अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः | विषादी दीर्घसूत्री च कर्ता तामस उच्यते ||18.28|| ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ‘lasaḥ | viṣādī dīrghasūtrī ca kartā tāmasa ucyate || 18.28 The performer who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant or tamasic. बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु | प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ||18.29|| buddherbhedaṁ dhṛteś cai ‘va guṇatastrividhaṁ śṛṇu | procyamānamaśeṣeṇa pṛthaktvena dhanañjaya || 18.29 Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Dhanañjaya. प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये | बन्धं मोक्षं च या वेत्तिबुद्धिः सा पार्थ सात्त्विकी ||18.30|| pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye | bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī || 18.30 O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ||18.31|| yayā dharmamadharmaṁ ca kāryaṁ cākāryam eva ca | ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 18.31 That intellect is in the mode of passion that cannot dis-tinguish between principles of right conduct and wrong doing, and right and wrong action, O Pārtha (Arjuna). अधर्मं धर्ममिति या मन्यते तमसावृता | सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ||18.32|| adharmaṁ dharmamiti yā manyate tamasā ’vṛtā | sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī || 18.32 That intellect is in the mode of ignorance that accepts unrighteousness as righteousness and thinks everything to be that which it is not, O Pārtha. धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः | योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ||18.33|| dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ | yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī || 18.33 Consistent and continuous determination in controlling the mind, breath and senses for uniting with the Divine is goodness, Pārtha. यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ् क्षी धृतिः सा पार्थ राजसी ||18.34|| yayā tu dharma kāmārthān dhṛtyā dhārayate ‘rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī || 18.34 Craving for results of action while clinging to goals of proper conduct, pleasure and wealth is the state of passion, Arjuna. यया स्वप्नं भयं शोकं विषादं मदमेव च | न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ||18.35|| yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca | na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī ||

18.35 Ignorant resolve which cannot go beyond dreaming, fear, grief, despair and, delusion—such is in darkness, Pārtha.

18.43 Kṣatriya are characterized by their qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, leadership and generosity.

kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam | paricaryātmakaṁ karma śūdrasyā api śvabhāvajam || 18.44 Those who are good at cultivation, cattle rearing, and trade are known as Vaiśya. Those who are very good in service are classed as śūdra.

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ | svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu || 18.45 One can attain the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in one's natural work.

yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam | svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ || 18.46 One attains perfection by worshipping the supreme Being from whom all beings originate and by whom all this universe is pervaded through performance of one's natural duty for Him.

śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt | svabhāva-niyataṁ karma kurvannāpnoti kilbiṣam || 18.47 It is better to engage in one's rightful conduct [svadharma], even though one may not perform it to perfection, rather than to accept another's conduct and perform it perfectly. Responsibility prescribed according to one's nature, are never affected by sinful reactions.

sahajaṁ karma kaunteya sadoṣamapi na tyajet | sarvārambhā hi doṣeṇa dhūmenā gnirivā vṛtāḥ || 18.48 Every work has some defect, just as fire is covered by smoke. One should not give up the work that is born of his own nature, even if such work is full of fault, O Kaunteya (Arjuna).

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati || 18.49 One whose intelligence is always free from selfish attachment, who has controlled the mind and who is free from desires, by practicing renunciation [sannyāsa], attains the ultimate state of perfection of selfless work or actionlessness [naiṣkarma siddhi].

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 18.50 Understand from Me, how one who has achieved this perfection, can attain the Supreme state of Truth, Brahman, by acting in the way I shall now summarize, Kaunteya.

buddhyā viśuddhāyā yukto dhṛtyātmānaṁ niyamya ca | śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca || 18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from the objects of senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship, one becomes peaceful, free from the notion of “I” and “mine”, and fit for attaining oneness with the Supreme Being.

viviktasevī laghvāśī yat-avāk-kāyamānasaḥ | dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ || 18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from the objects of senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship, one becomes peaceful, free from the notion of “I” and “mine”, and fit for attaining oneness with the Supreme Being.

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham | vimucya nirmamaḥ śānto brahmabhūyāya kalpate || 18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from the objects of senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship, one becomes peaceful, free from the notion of “I” and “mine”, and fit for attaining oneness with the Supreme Being.

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parāṁ || 18.54 Absorbed in the supreme Being, the serene one neither grieves nor desires. Becoming impartial to all beings, one ob-tains My highest devotional love.

bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ | tato māṁ tattvato jñātvā viśate tad-anantaram || 18.55 By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me.

sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ | mat-prasādād avāpnoti śāśvataṁ padamavyayam || 18.56 My devotee occupied in everyday life still reaches under My protection the imperishable ultimate abode through my mercy, through devotion to Me.

cetasā sarvakarmāṇi mayi sannyasya matparaḥ | buddhiyogam upāśritya maccittaḥ satataṁ bhava || 18.57 While being engaged in activities just depend upon Me, and being fully conscious of Me, work always under My protection.

maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi | atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi || 18.58 When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But if you do not listen to Me due to ego, you shall perish.

yad ahaṅkāram āśritya na yotsya iti manyase | mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati || 18.59 If due to ego you think: 'I shall not fight,' your resolve is useless, and your own nature will compel you.

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā | kartuṁ necchasi yan mohāt kariṣyasyavaśo 'pi tat || 18.60 O Kaunteya, you are controlled by your own natural conditioning. Therefore, you shall do even against your will, what you do not wish to do out of delusion.

īśvaraḥ sarvabhūtānāṁ hṛddeśe ‘rjuna tiṣṭhati | bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā || 18.61 The Supreme Lord resides in everyone’s heart, O Arjuna, and is directing the activities of all living entities who are acting as machines under the illusion of the material world.

tameva śaraṇaṁ gaccha sarvabhāvena bhārata | tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam || 18.62 Surrender to Him completely with all your being. By His grace you will attain supreme peace and the eternal abode.

iti te jñānamākhyātaṁ guhyād guhyataraṁ mayā | vimṛśyai tadaśeṣeṇa yathecchasi tathā kuru || 18.63 I have explained the knowledge that is the secret of secrets. After fully reflecting on this, do as you wish.

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ | iṣṭo ‘si me dṛḍhamiti tato vakṣyāmi te hitam || 18.64 Because you are My dear friend, I express this truth to you. This is the most confidential of all knowledge. Hear this from Me. It is for your benefit.

manmanā bhava madbhakto madyājī māṁ namaskuru | māmevaiṣyasi satyaṁ te pratijāne priyo ‘si me ||

18.65 Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will certainly attain to Me. This I promise you because you are My very dear friend.

sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja | ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ || 18.66 Abandon all principles and concepts of right conduct and simply surrender unto Me. I shall deliver you from all sinful reaction. Have no worry.

idaṁ te nā ‘tapaskāya nā ‘bhaktāya kadācana | na cā ‘śuśrūṣave vācyaṁ na ca māṁ yo ‘bhyasūyati || 18.67 This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me.

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati | bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ || 18.68 One who communicates the supreme secret to the devotees performs the highest devotional service to Me, and at the end he will without doubt, come back to Me.

na ca tasmān manuṣyeṣu kaścin me priya kṛttamaḥ | bhavitā na ca me tasmād anyaḥ priyataro bhuvi || 18.69 No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me.

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ | jñānayajñena tenāham iṣṭaḥ syāmiti me matiḥ || 18.70 I declare that One who studies this sacred dialogue worships Me by sacrifice of his intelligence.

śraddhāvānanasūyaś ca śṛṇuyādapi yo naraḥ | so ‘pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām || 18.71 One who listens with faith and without envy becomes free from sinful reactions and attains to the planets where those of merit dwell.

kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā | kaccid ajñāna-saṁmohaḥ pranaṣṭaste dhanañjaya || 18.72 O Pārtha, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed, Dhanañjaya?

अर्जुन उवाच |

Arjuna uvāca | naṣṭo mohaḥ smṛtirlabdhā tvat-prasādān mayā’cyuta | sthito ‘smi gata-sandehaḥ kariṣye vacanaṁ tava ||

18.73 Arjuna says: O dear Acyuta (infallible lord), my illusion is now gone. I have regained my memory by Your Grace, and I am now firm and free from doubt, and ready to act as per your instructions. सञ्जय उवाच |

sañjaya uvāca | ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ | saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam || 18.74 Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair stands on end.

vyasā-prasādāc chrutavān etad guhyam ahaṁ param | yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam || 18.75 By the mercy of Vyāsa, I have heard these most confidential words directly from Kṛṣṇa, the master of all mysticism, who was speaking personally to Arjuna.

rājan saṁsmṛtya-saṁsmṛtya saṁvādaṁ imam adbhutam | keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur-muhuḥ || 18.76 O King, as I repeatedly recall this wondrous and holy dialogue between Keśava (Kṛṣṇa) and Arjuna, I take pleasure, being thrilled at every moment.

tacca saṁsmṛtya-saṁsmṛtya rūpam atyadbhutaṁ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ-punaḥ || 18.77 O King, when I remember the wonderful form of Lord Kṛṣṇa, I am struck with even greater wonder, and I rejoice again and again.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtir dhruvā nītirmatirmama || 18.78 Wherever there is Yogeśvara Kṛṣṇa, the Master of all mystics, and wherever there is Pārtha, the supreme carrier of bow and arrow, there will certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

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